Despite the fact that Russian Mennonites began arriving in Canada en masse in the 1870s, Mennonite Canadian literature has been marked by a compulsive retelling of the mass migration of some 20,000 Russian Mennonites to Canada following the collapse of the “Mennonite Commonwealth” in the 1920s. This privileging of a seminal dispersal within the community’s broader history reveals the ways in which the 1920s narrative has come to function as an origin story, or “break event,” for the Russian Mennonites in Canada, serving to affirm a communal identity across national and generational boundaries. Drawing on recent work in diaspora studies, Rewriting the Break Event offers a historicization of Mennonite literary studies in Canada, followed by close readings of five novels that rewrite the Mennonite break event through specific strains of emphasis, including a religious narrative, ethnic narrative, trauma narrative, and meta-narrative. The result is thoughtful and engaging exploration of the shifting contours of Mennonite collective identity, and an exciting new methodology that promises to resituate the discourse of migrant writing in Canada.

"Despite the fact that Russian Mennonites began arriving in Canada en masse in the 1870s, much Canadian Mennonite literature has been characterized by a compulsive telling and retelling of the fall of the Mennonite Commonwealth of the 1920s and its subsequent migration of 20,000 Russian Mennonites to Canada. This privileging of a seminal dispersal, or "break event," within the broader historic narrative has come to function as a mythological beginning or origin story for the Russian Mennonite community in Canada, and serves as a means of affirming a communal identity across national and generational boundaries.

We live in a time of great uncertainty about relationships. We search for "The One," but find ourselves staying single because nobody measures up. The reality of our relationships is not what we expected, and it becomes hard to balance it with all the other things that we want out of life. At the same time that marriage shows itself to be the one 'recession proof' industry; the rates of separation and break-up soar ever higher. Rewriting the Rules is a friendly guide through the complicated - and often contradictory - rules of love: the advice that is given about attraction and sex, monogamy and conflict, gender and commitment. It asks questions such as: which to choose from all the rules on offer? Do we stick to the old rules we learnt growing up, or do we try something new and risk being out on our own? This book considers how the rules are being 'rewritten' in various ways, for example the 'new monogamy', alternative commitment ceremonies, different ways of understanding gender, and new ideas for managing conflict and break-up where economics and child-care make complete separation a problem. In this way Rewriting the Rules gives the power to the reader to find the approach which fits their situation.

Ethics for Apocalyptic Times is about the role literature can play in helping readers cope with our present-day crises, including the COVID-19 pandemic, climate change, and the shift toward fascism in global politics. Using the lens of Mennonite literature and their own personal experience as a culturally Mennonite, queer, Latinx person, Daniel Shank Cruz investigates the age-old question of what literature’s role in society should be, and argues that when we read literature theapoetically, we can glean a relational ethic that teaches us how to act in our difficult times. In this book, Cruz theorizes theapoetics—a feminist reading strategy that reveals the Divine via literature based on lived experiences—and extends the concept to show how it is queer, decolonial, and equally applicable to secular and religious discourse. Cruz’s analysis focuses on Mennonite literature—including Sofia Samatar’s short story collection Tender and Miriam Toew’s novel Women Talking—but also examines a non-Mennonite text, Samuel R. Delany’s novel The Mad Man, alongside practices of haiku and tarot, to show how reading theapoetically is transferable to other literary traditions. Weaving together close reading and personal narrative, this pathbreaking book makes a significant and original contribution to the field of Mennonite literary studies. Cruz’s arguments will also be appreciated by literary scholars interested in queer theory and the role of literature in society.

For decades, the field of Mennonite literature has been dominated by the question of Mennonite identity. After Identity interrogates this prolonged preoccupation and explores the potential to move beyond it to a truly post-identity Mennonite literature. The twelve essays collected here view Mennonite writing as transitioning beyond a tradition concerned primarily with defining itself and its cultural milieu. What this means for the future of Mennonite literature and its attendant criticism is the question at the heart of this volume. Contributors explore the histories and contexts—as well as the gaps—that have informed and diverted the perennial focus on identity in Mennonite literature, even as that identity is reread, reframed, and expanded. After Identity is a timely reappraisal of the Mennonite literature of Canada and the United States at the very moment when that literature seems ready to progress into a new era. In addition to the editor, the contributors are Ervin Beck, Di Brandt, Daniel Shank Cruz, Jeff Gundy, Ann Hostetler, Julia Spicher Kasdorf, Royden Loewen, Jesse Nathan, Magdalene Redekop, Hildi Froese Tiessen, and Paul Tiessen.

Though the terms “queer” and “Mennonite” rarely come into theoretical or cultural contact, over the last several decades writers and scholars in the United States and Canada have built a body of queer Mennonite literature that shifts these identities into conversation. In this volume, Daniel Shank Cruz brings this growing genre into a critical focus, bridging the gaps between queer theory, literary criticism, and Mennonite literature. Cruz focuses his analysis on recent Mennonite-authored literary texts that espouse queer theoretical principles, including Christina Penner’s Widows of Hamilton House, Wes Funk’s Wes Side Story, and Sofia Samatar’s Tender. These works argue for the existence of a “queer Mennonite” identity on the basis of shared values: a commitment to social justice, a rejection of binaries, the importance of creative approaches to conflict resolution, and the practice of mutual aid, especially in resisting oppression. Through his analysis, Cruz encourages those engaging with both Mennonite and queer literary criticism to explore the opportunity for conversation and overlap between the two fields. By arguing for engagement between these two identities and highlighting the aspects of Mennonitism that are inherently “queer,” Cruz gives much-needed attention to an emerging subfield of Mennonite literature. This volume makes a new and important intervention into the fields of queer theory, literary studies, Mennonite studies, and religious studies.

Making Believe responds to a remarkable flowering of art by Mennonites in Canada. After the publication of his first novel in 1962, Rudy Wiebe was the only identifiable Mennonite literary writer in the country. Beginning in the 1970s, the numbers grew rapidly and now include writers Patrick Friesen, Sandra Birdsell, Di Brandt, Sarah Klassen, Armin Wiebe, David Bergen, Miriam Toews, Carrie Snyder, Casey Plett, and many more. A similar renaissance is evident in the visual arts (including artists Gathie Falk, Wanda Koop, and Aganetha Dyck) and in music (including composers Randolph Peters, Carol Ann Weaver, and Stephanie Martin). Confronted with an embarrassment of riches that resist survey, Magdalene Redekop opts for the use of case studies to raise questions about Mennonites and art. Part criticism, part memoir, Making Believe argues that there is no such thing as Mennonite art. At the same time, her close engagement with individual works of art paradoxically leads Redekop to identify a Mennonite sensibility at play in the space where artists from many cultures interact. Constant questioning and commitment to community are part of the Mennonite dissenting tradition. Although these values come up against the legacy of radical Anabaptist hostility to art, Redekop argues that the Early Modern roots of a contemporary crisis of representation are shared by all artists. Making Believe posits a Spielraum or play space in which all artists are dissembling tricksters, but differences in how we play are inflected by where we come from. The close readings in this book insist on respect for difference at the same time as they invite readers to find common ground while making believe across cultures.