The Lone Wolf

When I was a youngster, my mother would often visit friends and relatives in Globeville. If she took us with her, we were instructed to be on our best behavior and remain quiet unless we were spoken to. We would be introduced, and our hosts would remark on how cute we were, or how we resembled my mom or my grandparents. We would then be offered a cookie and given a magazine to keep us entertained while the grown-ups talked.

While we sat quietly we had plenty of time to observe our surroundings. There were lace tablecloths and doilies, embroidered towels and table runners and frequently, ashtrays. There were photos of relatives in the Old Country and snapshots of family here. 

In many of these homes, a framed print of a painting called "The Lone Wolf" hung in the living room. (My grandmother, her sister and several aunts and uncles also had this print).

The painting depicts a solitary wolf standing on a hill overlooking a small village below. It's nighttime and cold. I imagined the villagers huddled inside to stay warm and safe. They have been warned about wolves. I also felt sorry for the wolf. He keeps a lonely vigil with no other members of his pack. A sad and scary subject for a wall hanging.

The painting certainly would have resonated with Germans from Russia, whose colonies along the Volga were surrounded by danger: isolation, a harsh climate and being increasingly unwelcome strangers in a strange land.

When I began interviewing Globeville residents in the 1990s, there was "The Lone Wolf" again. In Sarah Wolf's house, and her sister-in-law Pauline's home. My uncle still had one above the sofa. Now, I found the image comforting, even reassuring.

The Lone Wolf (c. 1890) is perhaps the most famous painting — and most widely reproduced — of Alfred Von Wierusz-Kowalski, a Polish painter.

Working in a detailed realistic style, many of Von Wierusz-Kowalski’s canvases feature scenes of travel, sporting, and hunting during wintertime, with horses, riders, and carriages featured as popular motifs. 

Perhaps some of Globeville's early settlers were familiar with Wierusz-Kowalski's work. Perhaps it was an affordable piece of art and held meaning for immigrants. My cousins now have the paintings, and I enjoy the warm memories it brings.

1st German Congregational Church - What's the Plan?

"If these walls could talk..." the building at 4400 Lincoln in Globeville has been witness to years of celebrations, marriages, baptisms, confirmations and funerals. Once home to German-speaking immigrants from the village of Norka, Russia, the building was the home of the 1st German Congregational Church, and a monument to faith and hard work. Newcomers first met in neighbor's homes for services, and then built a structure known as "the Shanty" at 44th and Lincoln as their first place of worship in 1894. A larger brick structure replaced "the Shanty" in 1896 or '97. Membership increased steadily and, in 1927, a larger church was built.

 

Laying of the cornerstone, April 24, 2017 

Photo used by permission of Larry Summers, 2004

 

Rose window, a gift of Caspar Hofmann

Photo ® Mary Lou Egan

As in the old country, life revolved around the church with Sunday services, Sunday school, choirs, prayer meetings, Bible studies, a social group for young people and frequent revivals. The services were held in German, and children attended "German school" after regular school during the week. Throughout the years, attendance and contributions remained high, even as the neighborhood came under attack. The construction of I-25 and I-70 took the homes and businesses of many church members and led to discussions about relocating away from the neighborhood. A search committee purchased land at 5615 West 64th Avenue in Arvada and, in 1974, the new church, Heritage Community Bible Church was built. The former building in Globeville was purchased by the city of Denver in 1976 and served as a Senior Center for many years, where Globeville's seniors could share a meal, learn crafts, take a class and socialize. 

In the last several years, the building has been unoccupied and seems uncared for. The circular frame that once held the stained glass window is deteriorating, mortar is seeping out from between the bricks and a misspelled message on a crumbling step warns "no lortering."

 Photo of 1st German Congregational Church in 2016

Photo ® Mary Lou Egan

 

"No lortering" and crumbling steps

Photo ® Mary Lou Egan

A community forum was held June 25, 2016 to solicit ideas from the community for the best use of the building. Suggestions included:
A small library for Globeville
A satellite office for the North Denver Cornerstone Collaborative 
Office space for a non-profit organization.

According to Seneca Holmes, (from the city's Office of Economic Development and chair of the 2016 meeting) the building needs numerous improvements, updates and extensive repairs. Holmes is no longer with the the OED but was hopeful about the future of the project and suggested I keep in touch with Councilwoman at Large, Debbie Ortega. 

Ortega's Aide, Susan Aldretti, was less optimistic. In an email from April 24, Aldretti said: "Unfortunately, there has not been a lot of progress. Denver is preparing a list of projects to take to the voters, and the rehabilitation of this building is included in the initial list. The process for the bonds is lengthy. The requests are being considered by sub-committees, who then make recommendations to a steering committee. The steering committee will make recommendations to the Mayor and then the Mayor will recommend to City Council. It is not possible to predict if this project will be included in the final package at this point."

If these walls could talk, this former church building would share the memories of the active, vibrant community of immigrants who created and cared for it. Will there be new stories? Or will this crumbling structure be a reminder of a past that seems brighter than the present?

 

Short Sherman

Globeville is defined by its ethnic enclaves, but there are also pockets of the neighborhood that locals refer to by their own distinctive titles. Like Short Sherman.
Short Sherman is located on the southern end of Globeville and consists of three houses on the west side of the 4200 block (there is no east side), right next to the Burlington Railroad tracks. The Denver city directory lists these three families on the block in 1934:

• William and Elizabeth Yaeger occupied 4289 Sherman, a house built in 1896.
• Peter and Thelma Meininger were in the middle of the block at 4287 Sherman.
  The home dates from 1901.
• John and Elizabeth Triebelhorn lived the southern end of the short street at
  4285 Sherman, in a house built in 1900. 

Triebelhorns are the best example of families settling near each other, with fourteen Triebelhorn families living on Sherman and Lincoln Streets in the Garden Place subdivision. Seven Triebelhorns worked for the Burlington Railroad, four were laborers, one a small businessman and two ladies were employed at the Denver Dry Goods.
The small enclave is also an example of chain migration, with all the residents being German-speaking immigrants from the Volga region of Russia. German Russians had been persecuted for their faith in the Old Country and were very active in the three German-speaking churches in Globeville. (David Triebelhorn is listed among the founders of the Freidens Evangelical Lutheran Church).
While those families listed in 1934 have moved away from the neighborhood, their legacy of families working together and supporting each other remains a characteristic of Globeville today.

 

4200 block of Sherman Street in Globeville

Photo ® Mary Lou Egan

Red Scare 1920s

They were misunderstood from the beginning. The newcomers had large families, were Catholic or Orthodox, had come from regions in eastern Europe and Russia that were riddled with anarchists, and didn't speak English. Were the Volga Deutsche German? Or Russian? Why was Holy Transfiguration Church topped with a gold onion dome? Who are the Carpatho-Rusyns? 


Immigrants in Globeville had been recruited by smelters, railroads and the beet industry during the economic boom of the 1880s to supply cheap, abundant labor. After the economic downturn in 1893, they were not welcome and retreated to their enclaves, worshiping in old-world churches, socializing with people from the same region of Europe, and congregating in their ethnic saloons, which increased suspicion and misunderstanding.

The devastation of World War I and Spanish Influenza caused Americans and Coloradans to pull back from foreign entanglements. The war had not made the world "safe for democracy" - Europe was still in turmoil - and the Bolshevik's revolt in Russia resulted in civil war, famine and Communist rule. Anything and anyone associated with Bolsheviks, anarchists, foreign agitators, or radical labor unions were considered dangerous.

In the mind of the public, unions were linked with violence, anarchy and Communism. People remembered that smelter workers in Globeville, members of the Mill and Smeltermen, (a subsidiary of the Western Federation of Miners) had participated in the violent strikes in 1903. Labor unrest after World War I, supposedly incited by Bolsheviks spurred the Colorado legislature to pass a law in 1919 forbidding the display of the “red flag” in public. The headquarters of the International Workers of the World in Pueblo were raided and suspected radicals rounded up; and in Denver an ordinance was passed forbidding any person from speaking in a manner that could incite “rebellion.” The most dramatic example of the “red scare” occurred in the summer of 1920, when unionized employees of the Denver Tramway Company went on strike to protest wage cuts. When the company imported strikebreakers, violence erupted, cars were overturned and burned in downtown Denver. In the public's opinion, unions were violent and dangerous.
 
Residents of Globeville took notice of public opinion. Fraternal organizations displayed large American flags during their gatherings, and many business hung American flags in their windows. Some people left Transfiguration Russian Orthodox Church, while others
“Americanized” their names - Staresinich was shortened to “Star,” Snidersich changed to “Snyder,” Yakin became “Jackson.” 

Gradually the “red scare” subsided, but the negative attitudes toward immigrants remained. Bowing to the growing fear that people from eastern Europe threatened the nation's very existence, Congress passed a law in 1924* that effectively ended immigration from eastern Europe.

* The Johnson-Reed Immigration Act of 1924 limited the number of immigrants allowed into the United States through a national origins quota. The quota provided immigration visas to two percent of the total number of people of each nationality in the United States as of the 1890 national census. It completely excluded immigrants from Asia. 

 

1921 Convention WSA, Pueblo

Photo used with written permission from Joseph Skrabec

 

Sjedinjenih "One for All" Orthodox Lodge

used with written permission from Steve Machuga

Polish Constitution Day Parade, 1940

used with written permission from Jan Gisewski Garland

Joe and Leah Tekavec

Joe and Leah Tekavec's roots in Globeville ran deep. Joe Tekavec was born in 1906 to parents who emigrated from Slovenia, then part of Austria-Hungary. The family lived on Elgin Place in a Slovenian enclave on Globeville’s north side, attending Holy Rosary Church and events at the Western Slavonic Association [WSA]. 
Leah Jacoby was born in 1913 in the house her grandfather built on Lincoln Street on the south end of Globeville. The Jacobys were Volga Germans from Norka, Russia and attended the First German Congregational Church. The culture of those times dictated that Joe and Leah would spend most of their time with people from the same ethnic background, but somehow they met, fell in love and were married. Daughter Janet Tekavec Wagner mused, ”People didn’t attend each other’s church services in those days, so I guess I’ll never know how they met.”
The Tekavecs enjoyed a conventional lifestyle with Joe working as an auto mechanic and Leah as a homemaker, and straddled the ethnic cultural divide by attending religious services at the First German Congregational Church and participating in the social activities of the WSA. Joe served as the supervisor of the WSA’s young people's group for many years where son Jim and daughter Janet were enrolled.
When Interstates 25 and 70 carved up the neighborhood they loved, Joe and Leah decided to stay rather than move and joined the Globeville Civic Association to fight for the survival of their community. Leah became treasurer of the organization in 1961, a post she would hold for 17 years, and Joe served as president from 1970 to 1978, a time when Globeville was under attack by the city. 
Tekavecs arranged countless meetings in churches, lodges, and associations to organize neighbors in opposition to Denver's plan to turn Globeville into an industrial area. Tekavecs and the Civic Association then fought to get the neighborhood its fair share of city services, helped neighbors obtain funds to improve their homes and successfully fought the construction of rendering plants that would produce sickening smells in the area. The Tekavecs became familiar to city officials at public meetings. “They know me when they see me,” Joe said.* 
The Civic Association was also active in improving the quality of life for Globeville's seniors, creating a health clinic, community luncheons and activities in the former First German Congregational Church. Daughter Janet continued, “The Civic Association also sponsored kids’ softball teams and held lots of pancake breakfasts to pay for the uniforms.”
When Joe and Leah stepped down in 1978, the city had dropped its plans to industrialize the area, and the neighborhood had begun to recover and improve. Tekavecs would live to see the neighborhood they loved celebrate its centennial in 1988. Joe passed away in 1989 and Leah in 1991.

*Globeville Community Spirit Renewed to Combat Blight, Denver Post, July 29, 1978, pg 21

Leah and Joe Tekavec

House on Lincoln Street built by Leah's Grandfather

Joe, far left, with WSA's young people's group

Church ladies

In the Old Country, women deferred to men in the home, in government, money matters and even in worship services. But women arriving in America experienced some different treatment right away, hearing "Ladies first" when exiting from the ship and being served before men. Those who traveled to Colorado after 1893 would be astonished to learn that men had passed legislation giving women the vote in state and local elections, 27 years before the rest of the nation. Immigrant women were quick to take advantage.

In Volga-German villages, women were to keep silent in prayer meetings, were not allowed to teach or exercise authority and sat on one side of the church while men sat on the other. But the ladies of Globeville's German churches formed Ladies Aid Societies, and visited the sick, helped maintain the church buildings and raised money for items such as hymnals and baptismal fonts. In St. Joseph's Polish Church, Holy Rosary and Transfiguration Orthodox Church, women organized the Ladies Choir, Sodality and the Altar Society. Branches of the ethnic fraternals appeared too, such as the Queen of the Holy Rosary Lodge No. 7 of the WSA, St. Anna's Lodge 143 of the Croatian Fraternal Union and the women-only Slovenian Women's Union.

The ladies quickly gained respect for their skills in organizing and fund raising. Bake and craft sales, raffles, concerts and plays, church picnics, carnivals and bazaars all raised money and built community. The tradition continues with the Orthodox Food Festival, Argo Park at 47th and Logan, Saturday and Sunday, July 20 and 21st; The Polish Food Festival Sunday, August 25th in the parking lot of St. Joseph's Polish Catholic Church and the Holy Rosary Bazaar, at 4688 Pearl Street, Saturday and Sunday, September 7th and 8th.
Today's women have many more opportunities to exercise authority and express creativity but churches and the community benefit when they chose to focus their efforts on Globeville.

Ladies Society from Holy Transfiguration about 1905

photo used with written permission from Steve Klimoski

Ladies Aid Society, First German Congregational Church, 1944

photo used with written permission from Janet Wagner

Ladies from Holy Transfiguration selling food and crafts

photo ® Mary Lou Egan

Orthodox Food Festival

Polish Food Festival

Holy Rosary Parish Bazaar

Christmas visitors

Globeville is rich with the traditions of the many ethnic groups who have settled there. Early settlers from the Carpathian mountains, Slovaks, celebrated with a meal that featured 12 food items to symbolize the 12 apostles. Afterward, there might be a visit from the jaslickari or Star Carolers, young men and boys dressed as the Three Kings or shepherds and an angel carrying a star on a pole. One member of the group carried a creche and told the story of the nativity in song. An extra place was always set at the Christmas table to receive a traveling stranger who might be the Christ Child in disguise.
Globeville was also home to many German-Russians from Norka, Russia who brought with them the custom of the Christkind and the Pelznickel. The role of the Christkind was usually played by a young lady with a clear voice, dressed in white with a veil over her face to hide her identity. She would arrive on Christmas Eve to question the children of the house. Did you obey your parents? Have you said your prayers faithfully? If the children answered these questions satisfactorily, they were given small gifts (provided by the parents) and the Christkind departed to visit the other homes on her route. For unruly or disobedient children, the Pelznickel was summoned. The Pelznickel was portrayed by a strong young fellow with an unkempt beard dressed in a sheepskin coat, a long chain over one shoulder and a bundle of switches in his right hand. Children would hear a recitation of their misdeeds and would hear the sound of the switches. Only after the children had promised to behave in the future did the Pelznickel disappear into the night. The threat of the Pelznickel appearing would be enough to keep many children from misbehaving all year. 
Las Posadas is a wonderful Mexican tradition where travelers recreate the story of Mary and Joseph as they search for a place to stay in Bethlehem before the birth of Jesus.  The holiday ritual includes a procession of pilgrims or peregrinos dressed as Joseph, Mary, angels, shepherds and the Three Wise Men travel from house to house until they reach the home designated as the Inn. Upon arrival, the procession is met at the door by the "innkeepers" and sing a lyric asking for shelter. Joseph and Mary are finally recognized and allowed inside where everyone rejoices with songs, prayers, music and sweets. The custom can last nine days, from December 16 to Christmas and is practiced by families and congregations in Globeville, including one on Monday, December 17 from Holy Rosary Church. 

Christmas Traditions in Norka

Holy Rosary Church

Krautburgers, Kraut Bierochs, Runzas

Nothing evokes a memory like a certain smell. The fragrance of onions, cabbage and simmering ground beef. The heavenly aroma of the thin pastry pocket that encloses the mixture. The scent wafts across the parking lot of the First Plymouth Congregational Church in South Denver, but transports me to my grandmother's kitchen in Globeville.
Although my grandmother, Ida Ose Jackson, was Swedish and my Grandfather, Andy Jackson, was Slovenian, most of their neighbors on Sherman Street were Volga Germans and this recipe, like the local gossip, was probably exchanged over the back yard fence. Grandma didn't use a printed recipe but talked throughout the cooking process (so young apprentices needed to watch and listen).  
Like a lot of German Russian fare, krautburgers are made with humble ingredients, cabbage, onion, ground beef and a simple pastry, but can be dressed up with bacon, ham, sausage, cheese and potatoes. Economical, tasty and easy-to-make, these are great directly from the oven, reheated, or cold for a picnic lunch. 
Like the Volga Germans, the recipe migrated from the Rhinelands, to Russia and then to the heartland of America, the ingredients and instructions relayed by word of mouth. As the first generation of Volga immigrants to Colorado passed on, efforts were made to preserve the history, traditions, culture and unique heritage of this little known group and the American Historical Society of Germans from Russia was founded in Greeley, Colorado in 1968. The Society would eventually move its headquarters to Lincoln, Nebraska, which had been a clearinghouse for German Russian immigrants. Today, the organization hosts multiple chapters in 24 states and Canada with collections of photos, publications, resources for genealogy and educational programs.
Members of the Metro Denver chapter held their twice yearly bake sale October 6th at the First Plymouth Congregational Church. The funds collected help support the organization's meetings and events, including the next opportunity for ready-made kraut burgers in April. 

Members of the Metro Denver Chapter preparing the filling

American Society of Germans from Russia

North Dakota State University, Germans from Russia Collection

Working the beets

“No Race Suicide in Globeville Where Beetworkers Live on Summer Wages” proclaims the Denver Republican from December 8, 1911. The story begins, “Globeville, the suburb of Denver ... has just half the number of inhabitants in the summer that it has in winter. Its Poles, Russians, Slavs ...went forth in early spring to work in the sugar beet fields and earn their keep for the winter.” The Republican continues enthusiastically, “The Fijalkowskis spent the summer working in the beet fields at Monte Vista. They consider their farm lands regular resorts.”
Globeville resident Ann Morgan remembered it differently. “At that time, they had no machines - you were the machine. In the spring, it was always cold and we would wrap our legs with gunny sacks and then newspaper.” 

John Werner, whose family emigrated from Russia in 1914, remembers childhood summers in the fields. "Children were good beet workers because their small fingers could thin and weed around the plants. We stayed in these very crude beet shacks, a two room affair with a cistern. Periodically the farmer would haul water to the cistern and fill your tank. Outside plumbing, kerosene lamps. It was a minority job. You had no knowledge of the language and no particular skill."

Earnings weren’t guaranteed but fluctuated along with farm prices and the weather. Anna Machuga Worth recalled, "A neighbor took me over to work the beets. Sad deal. It was a bad year...the grass hoppers got all the beets. So our family, after three months of hard labor, had to come home without a dime. The farmer took a great loss."
Yet the sugar beet crop was a way for large immigrant families with few skills to supplement their income. As Globeville’s first generation of immigrants moved up to higher paying jobs in the 1920s, newer immigrants, the Mexican-Americans, began to take their places.
Globeville resident Bea Trevino recalled, "My dad came over here from new Mexico in 1938 to work the beet harvest for a farmer by Longmont. I was a kid working on the farms picking beets, beans, tomatoes, pickles...then in 1950, I started working at Plus Poultry at 40th and Colorado Boulevard. My husband and I bought a house in Globeville in 1965."

Today, sugar from beets has been supplanted by sweetener made from corn, but much of the hand labor in farm fields is still done by immigrants hoping to make a better life for their families.

"No Race Suicide in Globeville Where Beetworkers Live on Summer Wages"

Denver Republican, December 8, 1911

Photo of beet wagons near Fort Morgan used with written permission from Chuck Fortarel

German-Russian Wedding

Although Globeville's German-Russian immigrants were incredibly poor, they knew how to have a good time. One of the most memorable of those good times would be a wedding. Sam Dreith remembers stories of his parent's celebration. "When my folks got married, the wedding lasted three days. The first day, when they got married, the band walked down the wooden sidewalks (Globeville still had wooden walks) and played in front of them on the way to the church. After the ceremony the couple went back to the house where they were going to live.
"The first day of the celebration was only for the family and real close relatives, who were supposed to cook the food. And the traditional dish was a noodle soup and a butter dumpling made out of butter, eggs and bread. The second day was for extended family, maybe 20 to 30 people, and the third day was for everybody, maybe 50 people. Small by today’s standards. And everybody was supposed to bring food."
There were many traditions for helping the young couple raise money for their life together. Any man who danced with the bride pinned money to her dress, or the bride's shoe would be stolen and have to be bought back (presumably, the shoe would reappear for the bride to continue dancing). A beautiful pillow made by the bride's godmother would be passed around and money pinned to it. Sometimes men would steal the bride and make the groom buy her back, (a custom adapted from the Slovenians).

By the 1900s, white gowns were the custom with white gloves that were a gift of the groom. The groom wore flowers in his lapel and a long sash or ribbon. If the bridal couple traveled to church by horse and wagon, the horses were also festooned with flowers and ribbons.
Sam continued, "Folks used to chivareebeat on drums and wash tubs the night of the honeymoon. The groom was supposed to come out and throw money so you’d go away and leave them alone.”

from a conversation at the home of Sam Dreith, August 5, 1995 with Sam, Mary Dreith Modic, and Linda Dreith Kornafel.

1912 Wedding photo from First German Congregational Church, used with written permission from Sarah Wolf

Left to right, Christine Schwartz, groom John Lehl, Hrch Kildau, bride Katherine Hilzer Lehl, 

minister Adam Traudt at right, man with hat is Henry Treber. 

For more stories and customs http://www.volgagermans.net/portland/wedding.html

or http://library.ndsu.edu/grhc/history_culture/custom_traditions/index.html

Globeville Boxer, Henry Rein

"I was the welterweight champion for awhile and then I got smart and quit." 85-year-old Henry Rein reminisced. "I worked at the Rio Grande Railroad and they had a group down there who worked out in the gymnasium all the time and that’s how I got started. We used to put on boxing shows down at the yard for the folks who worked at the Rio Grande, and they taught us how to box, which is different from street fighting. 
"Gus Pappas was the guy who used to set up the matches at the carnivals and got in touch with you. He said I was his boy because I would always fight. I used to box against the carnivals — take all comers. I’d have four or five fights a night. I’d hurry and come home from the railroad and go over to the carnivals.
"I was about 17 when I went professional and we used to drive to Durango, Manassas, and Nebraska, working for a percentage of the gate. I never did make big chunks of money - $115 dollars is the most I ever made for a single fight, but that was good money those days.  I was champ from ’29 to ’34.
"I married a Globeville girl, Lydia Engleman in 1934. We met at the Frieden’s Evangelical Lutheran Church there on 45th and Lincoln and we lived in Globeville after we got married. My wife didn't mind my fighting and used to come to see me box once in awhile.
"I retired from boxing in 1939. I had a bread route for Happy Home Bakery and also hauled trash. Then I was the business agent for the Teamsters Union, Local 13 who handled highway construction. I traveled the state, checking the sites, making sure new guys joined the union and that everyone was carrying their cards and were paid up."
Henry retired from the Teamsters Union and he and Lydia moved to the new retirement complex, Windsor Gardens in 1962. Lydia passed away in 1987 and Henry in 1997.
A conversation with Henry Rein, and his daughter Reneé and son-in-law Ron, in his home in June, 1996

  

Somebody up there likes me

In the 1956 film biography of boxer Rocky Graziano, middleweight "Cowboy" Ruben Shank is mentioned, a detail for which Shank would receive a small royalty. In his later years, Shank would appreciate the monetary gesture. 
Raised in a family of Germans who emigrated from Russia, sons Adam, Ruben and Emil Shank were all capable boxers, but it was young Ruben surprised the boxing world in 1942 when he easily won a match with Fritzie Zivic, a brawler who was noted for "thumbing" the eyes of his opponent. A win over triple-crown titleholder Henry Armstrong at the Denver Auditorium was much closer, causing some critics to complain of hometown bias. 
Shank's continued success over former champions catapulted the 20-year-old newcomer to a bout with Sugar Ray Robinson in Madison Square Garden on August 22, 1942, one of the most important competitions in Shank's career.
The underdog Shank started fast, pummeling Robinson. But Robinson came back in Round 2 to drop his opponent four times and finish him. For several years, the scrappy Globeville resident continued to challenge big-name competitors, losing twice to former middleweight champ Fred Apostoli in 1946. However, it was a match with Melvin Brown in Minneapolis that resulted in Shank's knockout loss and damage so severe that he nearly lost his life. Although he slowly recovered, the National Boxing Association ruled that Shank couldn't fight again and his manager, Chris Dundee, agreed.
Shank challenged the decree in Denver District Court and Judge Henry Lindsley ruled in 1952 that the boxer could resume his career. Armed with the ruling, the 31-year-old Shank fought  a dozen more times, possibly the cause of his labored speech during his later years.
For 28 years, he worked for the Denver Public Works Department and moonlighted at the Mile High Kennel Club. Ruben Shank passed away at age 74 in December 1995. Friend and former boxer Ray Schoeninger remembered, "Reuben was the nicest and most honest person you'd ever want to meet."


"Ex-boxer Shank Dies at 74", Denver Post, December 14, 1995. by Alan Katz.
Photo of "Cowboy" Reuben Shank with Roy Rogers, courtesy of Betty Reed.  

Wolgagesangbuch

There were three German-Russian churches in Globeville whose congregations were composed (mainly) of people who from the same villages in Russia. The Congregational Church was founded by immigrants from the village of Norka, St. Paul’s Church by people from the village of Beideck, and the Friedens Evangelical Church by people from Doenhoff. Though belief varied a little, all three congregations used the same hymnal, the Wolgagesangbuch, with hymns being a conspicuous and important part of worship.

Lydia Heck remembered, “They were long songs, sometimes fifteen verses, and people knew them by heart. Those books had the words in them, but no music.” John H. Werner recalled, “I believe most of the people knew practically all of the 878 songs in the book from memory! Some of the favorites that come to mind are: Allein Gott in der Hoeh, Christi Blut, Ein Fester Burg Ist unser Gott, and Jesu, Geh Voran.”
With prosperity and assimilation, the German-Russian population of Globeville moved away from the neighborhood, but their descendants inherited their faith - a faith based on the Bible, a personal relationship with God and a simple lifestyle.

Wolgagesangbuch courtesy of Virginia and John Laber

http://heritagecommunity.net/
www.ahsgr.org

Christmas Memories

Larry Summers is the grandson of Carl Gerhardt, proprietor of Gerhardt Mercantile, and remembers Christmas as a youngster during the Depression. “Mrs. Metzger was a Sunday School teacher who organized the children's program on Christmas Eve at St. Paul’s German Lutheran Church. Everyone had a few lines to say and some was in German. Afterward, we each got a little bag with an orange and a pyramid-looking chocolate with cream inside. I think Grandpa Gerhardt and Mr. Schaffer probably supplied most of the stuff inside the bag."

Globeville's Poles would celebrate with a special dinner on Christmas Eve known as wigilia with mushroom soup, boiled potatoes (kartofle), pickled herring (sledzie), fried fish, pierogi, beans and sauerkraut (groch i kapusta). A lighted candle in the windows symbolized the hope that the Christ child, in the form of a stranger, would come and an extra place was set at the table for the unexpected guest.

Southern Slavs enjoyed homemade wine and delicacies not eaten at other times of the year, such as smoked meats or potica (pronounced po-tee-sa), a Slovenian nut bread.

Using the old Julian calendar, Globeville's Orthodox Slavs observed Christmas on January 7th. Elaborate church services, feasting and visits with family remained the same when the switch was made to the Gregorian calendar in 1968.

Bea Trevino's Hispanic Christmas traditions are those her family observed growing up in New Mexico. "For Christmas and Easter we make meat empanadas. For New Years a lot of us make a chicken mole, or we make menudo with hominy. In New Mexico, we do hominy with ham or pork."

Commemorative Christmas plate, a gift of the Gerhardt Mercantile. Photo Larry Summers.

Germans from Russia

German-speaking people who began arriving in Globeville in the 1880s came, not from Germany, but from villages along the Volga River in Russia. Their odyssey began some 120 years earlier when they emigrated to Russia to escape the poverty and devastation that followed the Seven Years War (1754—1763). Germans settled the along the Volga in Russia at the invitation of Empress Catherine the Great, who promised free land, and freedom from taxes and military service (privileges not given to Russian citizens). In return, the settlers secured Russia's western frontier and provided the country with grain. 100 years later, Czar Alexander II rescinded those special rights and Germans began to emigrate to America.

There was a substantial community of German Russians in the Globeville area by 1887, with many of them coming from three colonies along the Volga — Norka, Beideck and Doenhoff. Since Germans had been persecuted for their religion while in Russia, they were quick to form their own churches in Globeville, with congregations corresponding to those of their villages in Russia. First German Congregational Church was founded by settlers from Norka, St. Paul's Lutheran Church by people from Beideck and the Friedens Evangelical Lutheran Church by immigrants from Doenhoff. As in the old country, life for German Russians centered around the family, church and work. Leaders in the community were those who were active in the churches, business owners and those who helped others to emigrate.

The Wolf family about 1914: first row, from left,grandfather Peter Wolf, David, father John Wolf Sr., Sarah, Ann Marie, nee Kilthau . Second row, from left, Christine, Katherine, Adam, John, Hulda.

Carl Gerhardt, owner of Gerhardt Mercantile, extended loans to citizens of Globeville and sponsored many events in the community.

Globeville: the Melting Pot

The arrival of so many immigrants to Globeville was the product of perfect timing. The rapid growth of industry in Colorado during the 1870s and 80s motivated employers to recruit people who would work for less than American-born workers even as economic, religious and political unrest in eastern Europe and Russia led hundreds of thousands to emigrate. Agents from the railroads and the Gilpin County Cheap Labor Bureau distributed fliers that promised lucrative jobs on the railroads and in the mines; smelters welcomed those who would endure the gritty, dangerous work near furnaces. These factors led to an explosion in the number of immigrants arriving during the 1880s, and by the mid 1890s, one in four people in Denver was foreign-born.* Then the bottom fell out.

The nation’s economy collapsed in 1893, which hit Colorado’s mining-based economy particularly hard. Late arrivals found themselves competing with American-born workers, as well as with earlier groups, for fewer jobs. The newcomers were resented because they would work for lower wages, had large families, and didn't speak English. Settling near their countrymen, they created ethnic enclaves within a larger neighborhood, and did not assimilate as easily as the earlier immigrants had done. Although Globeville was called a “melting pot,” the term is not an accurate description since each group tried to maintain its own language, religion and cultural traditions. These groups include:

• The German-speaking group, who came not from Germany, but from a region of Russia along the Volga River.
• The Poles, who began to migrate to the United States following partitions of Poland among Russia, Prussia, and Austria-Hungary that began in 1772. More political unrest in the 1870s and 1880s brought large numbers to Globeville.
• Southern Slavs, including Slovenians, Croatians, Macedonians, and Serbs, who came from an area that had been part of the Austro-Hungarian Empire.
• There were also Russian, Slovak, Czech and “Carpatho-Russian” families, whose countries had been annexed by Austria-Hungary or Russia.
• Hispanic settlers, some who can trace their family's presence in America to the 16th century, began to settle in Globeville after World War II.

*Leonard, Stephen J. “Denver’s Foreign Born Immigrants, 1859-1900,” Unpublished doctoral dissertation, Claremont Graduate School, 1971

A printed advertisement from the turn of the century announces, “The Slovenian Singing Club will sing Slovenian folk songs in the City’s Fourth of July program.” The women are left, Carrie Grugan, and right, Mollie Zalar. Photo courtesy of Betty Zalar Paprocki

1st German Congregational Church

German-speaking people in Globeville came, not from Germany, but from villages along the Volga River in Russia. Perhaps because they had been persecuted for their religion in Russia, German-Russians wasted no time organizing churches in Globeville. The earliest of these was the First German Congregational Church.

The church was founded by people from the village of Norka and was known as "the Norkera Church."  The first structure, known as the shanty, was constructed at 44th and Lincoln in 1894 and was soon replaced by a larger brick building in 1896 or '97. As in the old country, life revolved around the church with Sunday services, prayer meetings, Bible studies and revivals. The services were held in German, and children attended "German school" after regular school during the week. Membership increased steadily and, in 1927, a larger church was built.

Throughout the years, attendance and contributions remained high, even as the neighborhood came under attack. The construction of I-25 and I-70 took the homes and businesses of many church members and led to discussions about relocating away from the neighborhood. A search committee purchased land at 5615 West 64th Avenue in Arvada and  the new church was dedicated in 1974. The former building in Globeville was purchased by the city of Denver in 1976 and is now home to the Globeville Community Resource Center.