Spuitbal was an annual recurring event organised by the Aalten Fire Brigade from 1981 to 2016. Each year, this water-filled spectacle attracted many participants and spectators.
Game Setup
In Spuitbal, two teams of six people competed against each other. Each team operated three fire hoses and tried to push a large ball into the opponents’ goal using powerful jets of water. Each hose was operated by a pair: the front player aimed the jet at the ball, while the rear player had to ensure there were no kinks in the hose. The team that scored the most goals in six minutes won.
Spuitbal tournament at De Ahof (photo: Colenbrander family, via Leo van der Linde)
Spuitbal Aalten, 2015 (photo: RTV Achterhoek)
In the early years, the Spuitbal tournament was organised at various locations, including at De Ahof. In later years, the event took place at Camping Lansbulten on the Eskesweg. The necessary water was pumped from the nearby stream.
In 2008, no fewer than six women’s teams and thirty men’s teams took part. Many teams returned every year, such as De Flippers, De Pimpels, De Pollekes, Atlantic, Schiller, ’t Noorden, and Jong Gelre.
The 36th (and, as of yet, final) edition took place in 2016. In 2017, the event was cancelled due to insufficient interest, and it has not returned since.
Video
On YouTube, various videos can be found of Spuitbal in Aalten, such as the video below from Jong Gelre from 2012.
For centuries, the bells of the Oude Sint Helenakerk in Aalten have tolled to inform the population of deaths, the so-called ‘overluiden’.
It frequently happens that the bells of Old St Helen’s Church are tolled at various times in the morning. In the past, this occurred more often than it does today. In former times, almost everyone knew what this signified. Based on the time and the number of strokes, people could deduce in which rural district someone had died, as well as whether it was a child, a woman, or a man, and whether the deceased was married or unmarried.
The custom of tolling the bells when a death has occurred is called ‘overluiden’. For many centuries, the sound of bells has emanated from the monumental tower of the church on weekdays. Many people pause for a moment and think: memento mori.
The bells of Old St Helen’s Church on the Market Square in Aalten are still used for this solemn moment, always in consultation with the next of kin. The ‘overluiden’ can be performed for all deceased persons, not just for members of the Protestant Congregation.
Significance
If the bells are tolled at 9:30 AM, it concerns a resident of the rural district of Lintelo. If it occurs at 9:45 AM, someone from de Haart has passed away. At 10:00 AM, the bells toll for a death in Dale or IJzerlo, and at 10:15 AM for someone from the Aaltense Heurne. If it concerns someone from Barlo, the time is 10:30 AM. Often the bells toll at 11:00 AM, which signifies the ‘overluiden’ of a deceased person from the village of Aalten.
For a man or widower, the clapper bell is struck three times before and after the tolling. For a woman or widow, the clapper bell is struck twice three times before and after the tolling. For an unmarried person or a child, this occurs three times twice before and after the tolling.
In 2015, as part of the commemorations for 70 years of liberation, a commemorative column was placed at the Old General Cemetery in Aalten to honour all local soldiers who fought on and around the Grebbeberg in May 1940. Seven servicemen from Aalten lost their lives during the conflict. Their names and photographs have been immortalised on the column.
The text on the column reads:
Soldiers from Aalten in May 1940
In the early morning of 10 May 1940, German troops invaded the neutral Netherlands. For our country, this marked the beginning of World War II. Mobilised Dutch soldiers took up positions in several lines of defence, including the Grebbe Line. Fierce fighting took place in the main resistance strip on and around the Grebbeberg near Rhenen.
Photo: R. Neerhof, 2025
Most soldiers survived the battle and were able to return to Aalten, often after a brief period as prisoners of war. Seven families remained in a state of uncertainty for some time. Eventually, they received the tragic news that their sons would not be returning; they had fallen in battle. Their lives were devastated by this great loss. At this site, all Aalten soldiers who fought in May 1940 are remembered.
Many residents of the Achterhoek, including a considerable number of young men from Aalten, were assigned to the 8th Infantry Regiment (8 R.I.). This unit played a vital role in the defence of the Grebbeberg. The poorly trained and equipped soldiers fought an unequal battle against an overwhelming enemy. Bravely, they attempted to hold their ground for as long as possible. The Germans, with awe, referred to the hill as ‘Der Teufelsberg’ (The Devil’s Mountain). Nevertheless, our country was forced to capitulate on 14 May 1940.
Gunter Demnig placing the first Stolpersteine in Aalten
In Aalten, 34 Stolpersteine (stumbling stones) are laid across twelve addresses. A Stolperstein is a memorial stone placed in the pavement in front of the house from which people were deported by the Nazis to extermination camps during World War II. When you see such a stone—usually unexpectedly—with the name of a victim, you are momentarily reminded of how millions became victims of systematic murder during that war.
The stones have a surface area of 10 by 10 cm. A brass plate is affixed to the top, into which the name, year of birth, date of deportation, and the place and date of death are stamped. Each stone serves as a memorial to a single victim: a person who lived in that very spot and was deported from there, never to return.
Originator
The Stolpersteine project was conceived by the German artist Gunter Demnig. He deliberately kept the size of these ‘stones of offence’ small, requiring one to bow down to read the inscriptions.
Demnig began laying the first Stolperstein in 1997 in the Berlin district of Kreuzberg. Today, Stolpersteine can be found in many countries. Gunter Demnig thus gives every victim their own individual monument. His motto is: “A person is only forgotten when his or her name is forgotten.”
Initially, he made all the stones himself, as he felt mass production conflicted with the project’s ethos. However, forced by the project’s rapid growth, he is now assisted by an artist friend. He insists on personally laying the first stones in any given location. The remaining stones are now usually installed by municipal pavers.
Stolpersteine in Aalten
In Aalten, 34 Stolpersteine have been laid at the following addresses:
’t Dal 1: Levi Salomon Schaap, Ella Schaap-Philips, Eliazar Hars Schaap, Frits Landau, Amalia Landau-Lorch
Dijkstraat 10a: Levie van Gelder, Jula van Gelder-Landau, Arnold van Gelder
Eerste Broekdijk 51: Roberth Fuldauer, Rozetta Fuldauer-van Gelder, Lina Sara Fuldauer, Sara Fuldauer, Meijer David Fuldauer, Cato Konijn
Grevinkweg 5: Sally Fuldauer, Regina Fuldauer-de Jong
In one instance, the stone could not be placed in front of the victim’s residence because the building (Industriestraat 4) no longer exists, nor is there a pavement where it could be installed. Therefore, this stone was laid in front of the synagogue.
In 2011, Aalten made national headlines due to a remarkable story: a small religious community had settled at the Rensink farm in Lintelo, awaiting the Apocalypse. They called themselves the ‘Wachters van de Nacht’ (Watchers of the Night).
At their farm, they were preparing for survival during the end times. According to them, the Apocalypse would soon arrive with a tsunami, causing large parts of the Netherlands to be submerged underwater. Higher-lying Aalten would, as a result, find itself located on the coast.
Jokers posted satirical videos on YouTube in which Aalten-on-Sea was presented as a sunny seaside resort, where the local retail sector had effortlessly adapted to the demand for beach entertainment. However, according to the Watchers themselves, anyone who ignored their warnings would have to face the consequences. A drowning death awaited them. In the meantime, the Watchers stocked up on large food supplies for the refugees they expected to arrive from the Randstad (the major urban area in the west of the Netherlands).
Two neighboring villages: one Catholic, the other Protestant. Does rivalry still exist? Trouw investigates. Today part 2: Aalten and Lichtenvoorde. Aalten is known as the ‘Jerusalem of the Achterhoek’ thanks to its many Reformed churches. Neighboring Lichtenvoorde, by contrast, lies in a Roman Catholic enclave.
Achterhoekers are not known for being pedantic. Except in Aalten. Those terraces on the Market in front of the Old St Helen’s Church? “That would have been considered blasphemy in Aalten in the past,” says Hans de Graaf. He was born in 1943 into a Roman Catholic family in neighboring Bredevoort. He has lived and attended church in Aalten for years. “As a child, you felt like you were a second-class citizen,” he recalls.
In the 1950s and 60s, Protestants dominated Aalten, divided into ‘de fienen’ (the fine) and ‘de groffen’ (the coarse). The Dutch Reformed were not as strict. They lived Biblically according to the ‘coarse’ line. The seceded Reformed, numerous in Aalten, however, followed orthodox dogmatics with ‘fine’ precision.
Jerusalem of the Achterhoek
‘Fienen’. You pronounce it with a long, drawn-out ‘ie’. Frits van Lochem does so too. In 1946, he was born into a Dutch Reformed family in Roman Catholic Lichtenvoorde, eight kilometers from Aalten. Between the two villages lies a rolling no-man’s-land. If you speak of Aalten in Lichtenvoorde, the conversation quickly turns to ‘those fienen’ and ‘the Jerusalem of the Achterhoek’. “We are more oriented towards Groenlo,” says Van Lochem.
A folk faith prevails in the Achterhoek. In daily life, it does not matter whether your ancestors remained Roman Catholic or eventually converted to Protestantism. The Achterhoek tradition of naoberschap (neighborliness) transcends the dogmas of Rome and Protestant synods. The area is divided like a checkerboard pattern into villages with slightly more Roman Catholics and those with slightly more Protestants.
Neighboring enclaves
Two neighboring enclaves form a major exception: the Reformed Aalten and the Roman Catholic strongholds of Groenlo and Lichtenvoorde. How did this come to be and what is their relationship? Hans de Graaf and Frits van Lochem can draw from their experiences as members of a religious minority. They do not know each other. Yet they once cycled past each other daily—one on the way to the Protestant secondary school in Aalten, the other to the Roman Catholic one in Lichtenvoorde.
The Johanneskerk (PKN) of Lichtenvoorde
Van Lochem enjoys being active for the community. He was once an alderman in Lichtenvoorde before the municipality merged with Groenlo to become Oost Gelre. Now he manages the administration of the Johanneskerk. As a Reformed boy, he had a pleasant childhood, he says. “Of course, you had a Protestant and a Roman Catholic school,” he says. “For secondary education, you had to go to Aalten. You simply went to a school of your own religion.”
For a time, there was a separate Protestant football club and gymnastics association. The Protestant drum band did not play at Lichtenvoorde festivities on Sundays, he remembers. But in Lichtenvoorde, where 90 percent of the people were Roman Catholic, people interacted normally. “My father was an upholsterer,” says Van Lochem. “The monastery was an important client. He wouldn’t have earned a living from Protestants alone.”
Protestants ‘determined everything’
As easily as the people of Lichtenvoorde bridged the pillarized differences, the dividing lines in Aalten must have been difficult. “Very little was allowed,” says De Graaf. “Dancing was impossible. As Roman Catholics, we had our own youth club. Many marriages resulted from that. You thought in the 1950s: those Protestants determine everything here. And then the swimming pool issue arose. A massive row! People cut open the barbed wire around the pool to be able to swim on Sundays. Nowadays, everything is different. A worldly wind blows through Aalten. Still.”
Lichtenvoorde and Groenlo were synonymous with a pleasant life for a Roman Catholic boy from Aalten. “There were the assembly days and the processions,” De Graaf remembers. Lichtenvoorde is frivolous with its flower parade, and Groenlo is known for its carnival. But for him, those places remained far away. In Aalten, during his youth, about 18 percent of the people were Roman Catholic. The Reformed identity weighed on everyone. The Roman Catholicism of ‘the enclave Groenlo and Lichtenvoorde’ was the subject of study for history teacher Thielen from Boxtel in 1966. Two developments explain how an enclave could arise, according to his book on ‘the enclave’.
Religious struggle
The struggle between the dioceses of Utrecht and Münster for control over this region lasted until 1823. The Bishop of Münster asserted himself quite strongly in the eastern Netherlands. Furthermore, around 1600, the Achterhoek had been the battlefield between the State armies of the House of Orange and the Spanish rulers. That struggle had left its religious marks.
In 1597, the army of Prince Maurice conquered the towns of Bredevoort and Groenlo from the Spaniards on behalf of the (Protestant) States-General in The Hague. But in 1606, the ‘States’ lost the fortress again. Although Prince Frederick Henry recaptured Groenlo in 1627, he could no longer win over most of the inhabitants to Protestantism. The Roman Catholic movement of the Counter-Reformation had taken root there. Nearby Lichtenvoorde, which had its own chapel since 1496, also remained loyal to Rome. And Münster.
Monumental
Frits van Lochem shows the white-plastered Johanneskerk from 1648. It is monumental. The church stands on the foundations of the Roman Catholic chapel from 1496. “It is one of the oldest Protestant churches in the Netherlands,” he says. The chapel fell into the hands of the Dutch Reformed minority after 1627, who were aligned with the new State authority. They wanted a less dilapidated house of worship. “Collections were held throughout the country for this church,” says Van Lochem. “Frederick Henry also paid. Donations came from as far as Amsterdam and its surroundings.”
Old map with the Cross Chapel at Hemden, just across the border near Aalten
The Roman Catholics who remained in large numbers in Groenlo and Lichtenvoorde, as well as an Aalten minority, became dependent on the Kreuzkapellen (Cross Chapels) that were built in border villages like Zwillbrock, Hemden, and near the city of Bocholt. The ‘papists’ walked to the border of the Republic with the Münsterland. But in large parts of the Achterhoek, including Aalten, the priest suddenly became a minister and solemnly renounced all Roman ‘superstitions’. His flock then became Protestant as well, though not immediately with full conviction.
The nature of the Achterhoeker
The nature of the Achterhoeker is, as Reformed minister J.H. Jansen wrote in 1957, seemingly quite easy-going. They tend to wait and see, he stated in a sociological study of religious life in the Achterhoek. The community takes precedence over the individual, he observed. Scribe Flip de Bruijn of the Protestant Congregation of Lichtenvoorde can still identify with that observation in 2010. “The community here is so interwoven and there are so many mixed marriages,” he says. “There are no sharp contrasts. People accept each other without conflict.”
What then makes Aalten such an exception? In 1845, following the example of the Groningen minister De Cock, a portion of the Dutch Reformed in Aalten seceded. Subsequently, the Doleantie (1886-1892) found resonance in the Achterhoek, particularly in Aalten. From both schisms, the village gained the Christian Reformed and the Reformed Church. “The cause was that a beloved preacher ‘went along’ and was deposed by the classical board,” Jansen explained regarding the Doleantie in Aalten. “He took many families with him.”
Ecclesiastical diversity
The Roman Catholic St Helen’s Church in Aalten
Most Achterhoek Protestants remained mildly Dutch Reformed. Aalten possesses an orthodoxy that now fits better with the ChristianUnion than the SGP. Members of the Reformed Association or the Restored Reformed are scarce in the Achterhoek, and the Reformed Congregations even more so. But the growing religious differences between Aalten and the rest of the region led to the nickname ‘Jerusalem of the Achterhoek’.
Hans de Graaf is familiar with that nickname. “What do they mean by it?” he wonders. If it refers to the ecclesiastical diversity of Aalten, he can imagine it. He himself delved into the Roman Catholic church history of the region. Aalten owes the survival of its Roman Catholic community to the arrival of the spinning and weaving mill of the German Driessen family in the nineteenth century, he is firmly convinced. “Our church community stands on the shoulders of a small group of pioneers,” he says.
Change
Anyone driving into Aalten today is alerted by black billboards on the access road to the fact that ‘God is love’ and that ‘He loves you too’. In the village, you will find a unique church: a bilingual evangelical congregation for Germans and Dutch people known as the Euregiokerk. ‘Two nations, one faith’ reads the large text on the facade of the formerly Reformed Westerkerk.
Hans de Graaf notices that Aalten is changing. “You can now easily organize something on a Sunday,” he says. “That is no longer an obstacle.” What has remained is the non-relationship with Lichtenvoorde. “The Aalten community does not look to the north,” he says. Yet, ecclesiastically, that will now be necessary. The Diocese of Utrecht recently merged nine parishes into one, so that Aalten now belongs with Lichtenvoorde and Groenlo. The Ludger Parish.
“As Roman Catholics in Aalten, we have a strong self-awareness,” says De Graaf. “That stems from the idea: ‘we are still here too!’ The small Catholic pillar made itself clearly heard in society. In Lichtenvoorde, almost everyone is Catholic. There is a different attitude there.” De Graaf misses that resilience in the large parish. He is taking on new projects himself. Together with Catholics and Protestants, he is developing a walking route from Zutphen to Münster, following in the footsteps of the ninth-century evangelist Ludger. After all, he brought the gospel to all Achterhoekers, didn’t he?
Ecumenism
It is a language that Frits van Lochem and Flip de Bruijn in Roman Catholic Lichtenvoorde would understand. To their great regret, the once lively ecumenical tradition is disappearing there. Less and less is done together. “Ecumenism is fading,” says De Bruijn. “We want to. But Rome does not prioritize ecumenism. Now that the parishes have been merged, you notice there is less time for it.”
Modern life in Lichtenvoorde largely exists without church attendance. On Sundays, you can shop there peacefully. Residents even shrug their shoulders at the Sunday opening of the supermarket, Van Lochem notes. No one here thinks of Aalten. There is more rivalry and at the same time kinship with ‘d’n Grolschen’ (Groenlo). The Protestant Congregation of Lichtenvoorde is now also looking in that direction for closer cooperation with the Dutch Reformed. “No, there are no ecclesiastical contacts with Aalten,” says De Bruijn.
There is little affinity with Protestant orthodoxy in Lichtenvoorde. Yet it is precisely those believers from Lichtenvoorde who want to work the Achterhoek, an ‘ecclesiastical white spot’, through their Christian bookstore ‘Licht’. It is closed today. “That belongs to the Reformed-Liberated, doesn’t it?” De Bruijn and Van Lochem ask each other. “They aren’t from here. They probably think there’s some evangelizing to be done here.”
‘Keislöppers’ and ‘de fienen’
The boulder with the lion statue on the Market of Lichtenvoorde (photo: achterhoek.nl)
Lichtenvoorde is traditionally Roman Catholic. In 1496, the Lord of Bronckhorst founded a chapel there. On its foundations, the few Protestants built a new church in 1648 with ‘State funds’. In the nineteenth century, the town (now 13,000 inhabitants) received many migrant workers from Brabant for work in the shoe industry. To honor King William III’s 25th anniversary in office in 1874, these Roman Catholic shoemakers dragged a 20,000-kilogram boulder to the center and decorated it with a proud lion. They earned the people of Lichtenvoorde the nickname ‘keislöppers’ (boulder draggers).
Aalten grew over the past century from a small village into a central town with nearly 13,000 inhabitants. Since the nineteenth century, Aalten distinguished itself through church secessions that were almost non-existent elsewhere in the Achterhoek. Many proved sensitive to a more ‘fine’ (fijnzinniger), Reformed faith, which earned the people of Aalten the nickname ‘de fienen’. The village still has a relatively large number of Protestant and Evangelical churches. The ecclesiastical variety on such a small scale is unique in this border region. This gave Aalten the name ‘the Jerusalem of the Achterhoek’.
Joop and Truus Doodeheefver were an artist couple who moved from Amsterdam to Aalten in 1973 and remained active there for decades. In Aalten, Joop (1924–2001) focused on drawings and transparent watercolours of landscapes and farms. Truus (1928–2004) created portraits, animal figures and independent work in bronze, aluminium and wood. They regularly exhibited together within the region and further afield.
Johannes Christoffel (Joop) Doodeheefver was born in Amsterdam on 6 June 1924. He trained in the studio of Nel Fernhout and worked for approximately thirty years as a designer-colourist at his father’s wallpaper factory, the firm Rath & Doodeheefver. In 1945, he married Truus Kremer.
Geertruida Jeannette Frederika (Truus) Kremer was born in Leiden on 15 February 1928. Shortly afterwards, the family moved to Amsterdam. She learned sculpting from Adrianus Remiëns and married Joop Doodeheefver in 1945.
Move to Aalten
The couple had long cherished the desire to one day leave hectic Amsterdam behind and settle in the “as yet unspoilt east”. In 1973, they put their words into action and settled with their family at the monumental farmhouse De Kiefte in the Aalten hamlet of Heurne.
Here, Joop dedicated himself to sketching and painting watercolours of the surrounding landscapes and farms. He also undertook a great deal of commissioned work to capture objects, individuals and landscapes for future generations. Additionally, he provided the illustrations for the book De Freule van Dorth (The Noblewoman of Dorth), written by Ben Bekker (1974).
Truus sculpted naturalistic portraits and animal figures, and also produced woodcarvings. A well-known piece by her hand is the statuette of Hendrickje Stoffels at ’t Zand in Bredevoort (1977).
They exhibited successfully both jointly and individually, both in the Netherlands and abroad.
Gallery
A selection of works by Joop and Truus Doodeheefver:
Hendrickje Stoffels, Bredevoort (Truus Doodeheefver)Small stream behind De Kiefte (Heurne), by Joop DoodeheefverDe Freule van Dorth, written by Ben Bekker and illustrated by Joop Doodeheefver (1974)
On 11 April 1996, Aalten was briefly global news. At the Kropveld-Schipstal Aalten (KSA) abattoir, 64,000 British calves were to be culled. This was carried out by order of the Ministry of Agriculture due to the potential contamination with ‘mad cow disease’, or BSE.
Never before in Dutch history had calves been transported to the abattoir with such spectacle as the first 108 head of cattle brought to Aalten from the Veluwe that day. The operation, which was to last six weeks, caused a great stir in the Netherlands and beyond.
For KSA, the slaughter of the 64,000 calves was a massive, and certainly financially attractive, job. The company normally slaughtered 2,000 calves weekly for the Japanese market. Those operations were suspended for six weeks for this special commission, during which approximately 10,000 calves had to be slaughtered per week.
Image: KesselsKramer, Amsterdam
Demonstrations
The lorries in which the animals made their way to the slaughterhouse were escorted by two riot police control vehicles. Upon arrival at KSA, they were met by a crowd of activists and curious onlookers. Members of animal welfare organisations, such as the Vegetarian Association, Lekker Dier, and PETA, had taken up positions at the abattoir fence with banners and sandwich boards. A funeral wreath hung on the metal gate, wooden crosses lay on the street, and the protesters wore black clothing.
As the first three lorry combinations carrying calves approached the iron gate of KSA, the jeering of the crowd swelled. “Murderers, murderers”, chanted a motley mixture of animal rights activists and local teenagers towards the drivers. Half a minute later, the gate slammed shut again. The slaughter could begin.
The private security service hired by the KSA management after a bomb threat had been received at the company the day before ensured that none of the protesters could enter the abattoir grounds. When the gate was closed again, a young PETA sympathiser collapsed and gave free rein to her tears. A group of locals reacted indifferently to the silent grief. Pointing at the piercing the girl had had placed through her lower lip, a corpulent Aalten resident lisped: “A piece of rope through that ring and she wouldn’t look out of place among those calves…”
Press conference
On the day of the arrival of the first British calves, a press centre was set up in café De Driesprong. Mayor Tijme Bouwers presided over the press conference. The municipality of Aalten provided logistical measures to clear the way for the dozens of lorries delivering thousands of calves daily. KSA director H. Swinkels emphasised that stringent safety measures had been taken regarding the potential risks of contamination.
To see for themselves that the slaughter was painless for the animals and, due to the measures taken, risk-free for the staff, journalists were allowed a look inside the abattoir later that afternoon. Wearing special overalls that were destroyed after use, the tour led past the slaughter hall and the specially refrigerated storage silos for the blood. This viscous mass—a total of 450,000 litres—was transported by tanker to Rotterdam to be incinerated. The carcasses were sent daily in sealed containers to companies in Son and the Frisian town of Bergum.
After a number of hectic days, peace returned to Aalten.
The old house in Prinsenstraat, next to the building of the Dutch Protestant Union (Nederlandse Protestantenbond), has been demolished. It was a very old house that had seen a great deal of joy and sorrow. It stood somewhat askew in relation to the street. One corner of the property stood more than half a metre closer to the street than the corner opposite it.
The old house was later extended with an additional storey and demolished in 1989. (Photo: H. ten Dam).
Now, a new building has taken its place. The street has undoubtedly taken on a more attractive appearance due to this redevelopment. The old house was in a state of severe disrepair. It must have stood there for around two centuries and was occupied by the Manschot blacksmith family from the end of the eighteenth century onwards.
Jacob Manschot and his family lived there in Achterstraat, which was then number 193. His wife, Elizabet Arentzen, was a sister of Roelof Arentzen, who later became the assessor of Aalten. Their son Gerrit Willem, born in 1802 and addressed in daily life by his second name, learned the blacksmith’s trade from his father at an early age and subsequently joined his father in the smithy. An older son in the family, Hendrik Jan, who was also a blacksmith, had a smithy elsewhere in the village.1 Then there was also a daughter named Elisabeth.
Double wedding
On 17 December 1833, celebrations took place in the house. Son Willem married Johanna Geertruijt Becking, known simply as Janna. Elisabeth also entered into marriage on that same day, wedding B.D.G. Muller. Muller was a merchant, and his trade was extensive. In addition to drapery and haberdashery, it encompassed grain, paint, hardware, religious books, musical instruments, hay, and straw.
Apart from the Manschot family, the Beckings and Mullers were also related to the most prominent residents, who, as assessors, municipal tax collectors, or “co-judges”, were able to exert a great deal of influence.
Schaars’s inn
Elisabeth left the house on Achterstraat, and Janna moved in with her parents-in-law. It was then number 228. Janna Becking was born on 24 November 1809. She was a daughter of Lourens Becking, a farmer originally from Varsseveld, and Willemina Geertruijd Schaars, the daughter of an Aalten innkeeper. Following his marriage in 1799, Lourens Becking had become the innkeeper there.
Schaars’s inn was located at the beginning of Peperstraat, on the corner of the Markt. It was run by a member of the Schaars family as early as 1748 and currently, after nearly two hundred and fifty years, still serves the very same purpose. Janna grew up there. She would have attended the village school next to the church, where schoolmaster Schotman taught.
Church organists
As mentioned, Jacob Manschot was a blacksmith, but on Sundays, he played the organ during services in the church on the Markt. When the Zelhem congregation had to appoint a new organist in 1829, Jacob was appointed to act as a judge. He had to assess the playing of the three applicants. In his report on the matter, he wrote: “…having given each of them the same Psalm and hymn, it appeared to me that the last to play possesses the greatest aptitude. Done at Zelhem the 24th of July 1829. J. Manschot”.
However, by 1842, he wished to step down, being 73 years old by then. In a petition to King Willem II, he requested that his son Gerrit Willem succeed him as organist. From that time onward, Willem Manschot served as the organist.
The family
Joy and sorrow alternated in the lives of Willem and Janna. Their eldest infant son, Jacob, passed away at the age of two. Their eldest daughter, Louiza, had been born in 1836. Elisabeth (Betje) followed in 1838. Two years later, Willemina Geertruijda (Mina) saw the light of day, and in 1842, a son followed who was again given the name Jacob. In 1844, Hendrika Johanna (Heintje) was born, and in 1847, Hendrik Jan, who was addressed by his second name. The youngest was Barend Johannis in 1850, or Bernard in daily life. Janna’s father had already passed away in 1830, prior to her marriage. Her mother survived her husband by twelve years and died in 1842.
When grandfather Jacob turned 78, his ten-year-old granddaughter Louiza came to him with a poem: “To greet you with my prayers, On this joyful day of today. Day on which it is your birthday, Grandfather, to me so dear and valued! Day on which I must reflect, What Heaven continued to grant me In possessing you, who always Stands by my side so affectionately.” The verse continued for a bit longer, followed by the signature: “Your loving Granddaughter Louiza”.
The girl also composed a poem on the occasion of her mother’s birthday: “Oh what a joy, dear Mother, Since today is your birthday. Grateful to the Preserver of All, I am gladdened on this day.” This daughter also knew how to express her wishes in poetic form for the New Year, composing a “New Year’s Wish to our highly esteemed Grandfather and dear Parents”. She decorated her wishes with borders of vines, flowers, garlands, or ornaments.
The elderly Jacob Manschot passed away in 1850 at the age of 82, after having been a widower for six years. Willem’s brother had also died by that time.
At the time the Manschots lived in Achterstraat, the house had a pointed roof. (Collection: E.M. Smilda).
Willem’s smithy
Willem Manschot dedicated himself diligently to his work in the smithy. For Kobus Prins, he made “a blade for the hoe”. He forged a “haar”, which is a small anvil used to sharpen a scythe or sickle, known as a haarspit. He made a “grepe” (manure fork), repaired the “rear axle of a wagon”, and fitted iron bands around the rims of wagon wheels. He delivered a “knife for cutting bread”, riveted “an iron onto a plate at the hearth”, and manufactured “an oven door” for L. Prins.
In between all these blacksmith duties, Willem also managed his property portfolio of lands and farms, which he leased out. Repairs had to be carried out there from time to time as well. In one place, “4 brass handles with their fittings” were installed; in another, the “latch was repaired, and a new plate bolt with a new catch” was made for the windows.
Sometimes customers paid him in kind, such as Kobus Prins who, for the benefit of Willem’s livestock, collected a few loads of hay from the Ruiterij, the pasture near De Pol. Others transported the harvested rye “from the Esch”. For Willem also ran a small farming operation of his own and owned a barn for his livestock on the opposite side of the street. Like every resident, he kept one or two cows; those of lesser means kept a goat, ‘the poor man’s cow’. In the slaughter month, a home-fattened pig would be hung on a ladder, which a day later was cut into pieces and placed into the salting tub, and even later hung from the kitchen ceiling, the ‘wieme’ (bacon rack). For the daily chores associated with this, he likely employed a farmhand or day labourer. Well-to-do citizens also kept a horse and had a carriage as a means of transport when going visiting.
Horses were no strangers to Willem either. How many had he not provided with new horseshoes in his smithy. Yet on one occasion, this proved fatal to him when he was kicked by a horse. The blow hit very hard. Severely injured, he was placed into his box bed in an unconscious state. His wife nursed him for two weeks, after which he died. Janna had become a widow, the children fatherless, and the church council had to look for a new organist.
The blacksmith and church organist G. Willem Manschot, who died in 1853 following a blow from a horse. (Collection: H. ten Dam).
J.G. (Janna) Manschot-Becking (1809-1892) lived in Achterstraat for nearly sixty years. (Collection: H. ten Dam).
Extensive possessions
Now Janna suddenly stood alone with her seven, still young children. The eldest daughter, Louiza, was only seventeen years old, and little Bernard was just three. Initially, attempts were made to keep the business running with the help of a journeyman, but this proved impossible. Janna was forced to close the smithy.
It was fortunate that there were substantial property holdings. This enabled her to provide for her livelihood from the income they generated, and furthermore, to pay for her children’s education. None of the boys had been in a position to learn the blacksmith’s trade from their father. Consequently, this profession never occurred in the family again.
Since the passing of her husband, Janna kept the accounts for the leased lands and smallholdings. She maintained these records in a folio-sized “Land Lease” (Landhuur) book. In it, the lands were categorised into garden land, arable land, pasture, and uncultivated plots.
Garden land for vegetable plots
By garden land (hofland), Janna meant the relatively small plots situated close to the village that were used as vegetable gardens. In her accounts, she notes the names of plots, some of which are still known today. Most pieces of the garden land were divided into various parcels, and each parcel had its tenant.
There were four parcels on the “Boskerhof”. This may have been near ’t Boske, at the end of Richterinkstraat and on Varsseveldsestraatweg. The plot in “den Kraayenboom” likewise consisted of four parcels. That name is still known today for the land opposite the agricultural school on Lijsterbeslaan. Hendrik Jan Meinen was a tenant for ƒ 3.50, as was Lammert Prange. Willem Kasseler and Lammert Klompenhouwer clearly had a smaller piece, as they paid ƒ 2.00 and ƒ 1.50 respectively. Later, Janna used a garden there herself, as did Willem Huls, Mrs Hoftijzer, and Abraham ten Dam.
Then mention is made of the Knibbelweide, which must have been located on the Kemena. There were six parcels there. The total yield from this was ƒ 14.20 per year, though this had risen to ƒ 19.70 after 1883. Furthermore, there was a parcel in the Paardeweide leased by a man named Laak. The Paardeweide was also located on the Kemena, where the building of the Christian Comprehensive School stands today.
Finally, Janna’s bookkeeping records thirteen parcels of garden land on Het Smees. Gardening there were, among others, Berend Prins, Jan Kappers nicknamed “Hompele”, and Hendrik-Jan Schaapveld. Later tenants included Jan de Wikker, Kris Veldboom, Jan te Hoonte, and “the wife of the Wildeboer”.
The gardens on Het Smees frequently changed tenants. The names of Willem Walvoort, Jan Neerhof, and H.H. ter Beest also appear, the latter later leased to Fles, as well as D.J. Hoitink, G.J. Rots, and Hendrikus te Hennepe.
Until 1862, the garden land generated an annual rental income of ƒ 81.70. From 1863 to 1882, this was leased out through the mediation of notary B.A. Roelvink. The yield was then significantly higher, namely ƒ 98.05. When this notary passed away in 1882, he was succeeded by notary Maitland, but from then on, Janna made the lease agreements herself again. However, the income was then a few guilders less per year.
Not everyone paid their rent on time. It had been agreed that payment would be made on St Martin’s Day, which is 11 November, but some did not bring the money until the following year. Janna sometimes had to wait until May. In a number of cases, when the rental debt kept mounting, the tenancies of those involved were terminated. Some were three years in arrears.
The leased arable land
In addition to garden land, Janna also owned arable land that she leased out. These were often plots of one or more schepelzaad (an old unit of land area) in size. This arable land was located “at the front of the Esch”, by which is meant the plot where the Sonoco factory stands today on Damstraat. On the Smees lay 64.50 ares, and on the Boskeres 55.10 ares. In the Giezenbos “a molderszaad” (another old land measure), furthermore 50.90 ares were located there; the Draaiom arable land was 28.70 ares, which she sold in 1872 to the “Reformed Poor” (Hervormde Armen); the Holland 58 ares; the Neerhoffer Delle 42.50 ares; Smachtschot 65.10 ares, as well as another “molderszaad”. Then mention was made of Langevoren, nine schepelzaad in size, or 1.27.70 ha. Behind the Linde, Janna held more arable land, as well as the Peereboom piece, measuring 38.40 ares, and four pieces of Kempink, five schepelzaad on Prinsenkamp, and another plot located “on the Nes”.
Janna owned several of these lands jointly with her two brothers. Most plots were leased for a sum of money, but a few were also leased against the “third sheaf” (derde garf). This meant that the tenant owed a third of the yield as rent in kind. For the tenant, this had the advantage that if the harvest yielded little, the rent was also less.
The third sheaf concerned the rye crop, while sometimes the landlord/landlady (lessor) was entitled to some fruit from the orchard. In later years, the third sheaf was abolished on “Smachtschot”, which had been leased under those conditions by Lievers. The latter subsequently “bought the sheaves for 8 guilders”.
Janna also made use of services in return on multiple occasions. In 1880, “Derk Hoftijzer brought back a new water bucket from Bocholt”, and a year later, he sowed for her “a schepelzaad of spurrey … a schepelzaad of turnip seed… two schepelzaad of rye… carted soil for a day and two carts”. For all that work, ƒ 7.77 was deducted from the rent.
A certain Heuzinkveld manufactured 23 ells of coarse linen cloth for Janna in 1866. She had likely supplied the flax (or yarn). The service was worth ƒ 2.75, so Heuzinkveld still had to pay the remainder of the rent, being ƒ 1.75.
Pastures
As previously noted, a pasture behind the Pol, called Ruiterij, belonged to the assets of the Manschots. Janna also owned 1.14.84 ha of pasture on the Smees, which was (probably) sold in 1870 for ƒ 1390.00. Another pasture measuring 1.82.40 ha was located on Boterdijk in the Goor, which was also sold in 1870. The proceeds from this were considerably less, namely ƒ 600.00. From the estate of her brother Jan, Janna obtained a pasture “on the Broek”, while she also owned pasture and woodland in the Giezenbos.
Turf and peat land
The woodland and peat lands were not leased out. However, the produce from them could be sold privately or by public tender, such as standing timber. This also occurred with peat lands. The field would first be mown, and the top sod containing reed stubble and roots cut away. These were schadden (peat sods), which were dried and used as fuel. Turf (plaggen) was also cut from the heath-covered plots, which often ended up in the deep litter barn or stable and, mixed with animal excrement, was used as manure on the fields.
Janna owned woodland in the Goor, half of which was owned by her sister-in-law Elisabeth, who was married to Muller. Later, following the death of these parents, the half-ownership passed to the five children, the Muller Heirs.
Then mention is made of two pieces of woodland in the Schaarsheide, of woodland on the Kieftsheide, on the Hollenberg, near the Smeesweide (pine forest, coppice, and heath), and “copses in the Barloschen Esch”, peat land in Varsseveld, and peat sod land in ’t Goor, as well as in “Stapelkamps Bosch”, which she had inherited from her late brother Jan and had to share with her brother H.J. Becking.
In the year 1880, Janna sold ƒ 17.90 worth of turf and peat sods. Shortly beforehand, she had “sold wood to the Prange from Lintelo for 260 Guilders” from one of her smallholdings.
The smallholdings
The property of Janna and partners also included a number of smallholdings. The first mentioned is the Neerhof in Dale, of which D.J. Neerhof was the tenant. The tenancy was terminated in 1866 when the farm was sold.
Then there is the Lubbers smallholding in Barlo (Meinenweg), which was initially leased to J.H. Lubbers, but from 1867 to G.J. Mierdink for “sixty guilders and 96 eggs”. In 1877, the farm was sold to the tenant for ƒ 13,370.00.
Next is the Pennings smallholding (Hofstedeweg). Gerrit Jan Pennings is the tenant, who must yield annually for it “the sum of 48 guilders, 8 rent chickens, 96 eggs, and 4 pounds of flax”. In 1872, Pennings “departed for America”, and the farm was leased to Roelof Somsen for “56 guilders and 96 eggs”. Every now and then, Somsen performed services in return by collecting peat sods for Johanna, earning him ƒ 7.65, which was deducted from the rent.
The Slaa in the Heurne was also, together with her brothers, part of Janna’s property. Until 1868, G.J. Huitink was the tenant, followed by Jan de Breukelaar “Who must pay annually 40 Guilders and 60 eggs”. From 1880, the Slaa was leased to Wensink, who had to put down ƒ 48.00 and sixty eggs for it. In those years, Janna also notes: “sold a calf to Wensink for ƒ 5.50”.
Then there is the Slaa Schoppe, which was leased from 1852 to 1867 by J. Weggelaar, and thereafter by Evert Jan Beernink. The rent was ƒ 20.00. In 1874, Beernink scutched flax for Janna, which earned him 75 cents.
When her brother Jan died childless, he left Janna shares in three smallholdings, namely “Brijzak”, leased by farmer Smees, and “De Scheper” on the Haart, which was leased to Hendrik Jan Rensink for ƒ 65.00. This farm was sold in 1890, however. The third smallholding is Bekker on the Haart, which was leased for ƒ 40.00. This farm was also sold and, together with De Scheper, fetched ƒ 12,600.00. Finally, the Grevengoed in Barlo is mentioned, which consisted mainly of arable land. It must have been a large estate, located “next to Zwietink” and “near Wolterink“, thus on the Markerinkdijk.
In conclusion
Finally, a few notes on Janna’s children. Mina married J.G.H. Martens in Eibergen. She was widowed early and later, with those of her children who were still at home, moved back in with her mother on Achterstraat, after recovering over a period of six years from a nervous breakdown brought on by the death of her husband followed by that of her two youngest children.
After her mother’s passing, she moved to a property on the Markt, currently number 12. Louiza married Hendrik Beukenhorst, a goldsmith and silversmith in Winterswijk. At the same time, Betje also entered into marriage, wedding Abraham ten Dam, who later became a comb manufacturer. Her son Jacob suffered a very deep depression, presumably as a result of unrequited love, for which he had to be admitted to an institution in Zutphen for many years. He died unmarried in 1873. His brother Jan became a doctor in Winterswijk and married A.G. Tenkink of “Meenk” in Miste. Daughter Heintje became the wife of her second cousin B.H. Becking, who owned a ham smokery and wholesaled salt. He was consequently known as “Salt-Becking”.
The youngest son, Bernard, managed the Ten Dam & Manschot comb factory alongside his brother-in-law. He had a house built on Bredevoortsestraat, currently number 51. The Ten Dams lived across the street at number 40.
Janna continued to live on Achterstraat until her death and passed away on 22 January 1892. She was 82 years old.
The above is a summary adaptation of a family chronicle, derived in large part from the “Land Lease Book”, compiled by Henk ten Dam in Zwolle, entitled “Johanna Geertruyt Manschot-Beckings Landhuurboek vertelt (1799-1892)”, volumes I and II, 1985, available for consultation in the archives of the municipality of Aalten.
Footnote
This appears to be incorrect. Gerrit Willem’s older brother Hendrik Jan (*1799) did indeed also become a blacksmith, but he died a bachelor in 1839 in the house on Prinsenstraat, which was then number 228 (sources: ecal.nu and wiewaswie.nl). There was, however, another blacksmith named Hendrik Jan Manschot who lived on Kerkstraat, but he was a brother of Jacob and thus an uncle of Gerrit Willem. ↩︎
Kolossale pilaren ondersteunen in Aalten het gewelf van de NH St. Helenakerk, die met zijn gigantische omvang het centrum van het dorp moeiteloos beheerst. Koster A.J. Heusinkveld gaat mij voor naar het koorgedeelte en wijst naar de plafondschilderingen hoog boven hem. Ik zie Maria met het Kind, het hoofd van Christus, engelen, koningen en een voorstelling van de Heilige Geest. Ze sluiten niet op elkaar aan.
Large patches of white interrupt the paintings, which were discovered and exposed around 1900 and, according to Heusinkveld, were applied in 1471. He points upward again: “Look, it may say 1411 there, but do not let that mislead you. The man who painted that was probably drunk at the time and painted a ‘1’ instead of a ‘7’. At least, that is what my predecessor always used to say.”
Old St. Helena Church, Aalten
Last Judgment
At the end of November last year, the centuries-old paintings on the wall of the Consistory were also uncovered and restored. They depict the Last Judgment, and it is quite a sight: angels lead the righteous to Jerusalem, while the wicked among us are taken to purgatory. Some are already sweating there in enormous iron cooking pots.
The church, featuring beautiful chandeliers, is packed with pews. “On Sundays — when we have three services — these are often all occupied,” says the sexton. “There is room for 1,000 people. Indeed, with three Reformed churches, one Roman Catholic church, our Dutch Reformed church, and a synagogue, many believers live in Aalten. Our village is also known as the Jerusalem of the Achterhoek.”“It is sometimes more than full here,” agrees Evert Smilda, chairman of the Aalten Antiquities Society, who is showing me around. “I was once running a bit late and asked the man by the aisle to move over a little. He did so, but with reluctance. ‘We are frugal with shifting,’ he said.”
Calling the sexton
The building, founded in 1100 and later altered in Gothic style, is open for viewing. Anyone who calls the sexton — 05437-72896 — or knocks on his door at Kerkstraat 2, will be assisted. “As long as people do not call me during dinner.” Aalten (11,000 inhabitants) is quite a pleasant village, with a Market square crowded with cars that was the first in Gelderland to be declared a protected village view. The square owes this primarily to the St. Helena Church and two old buildings that now form the town hall, with a rather unexciting piece of new construction next to it.
Old in years is Restaurant Stegers across the street. A centuries-old stone, originally part of the facade, is built into the terrace wall by the sidewalk. A deer can be vaguely seen standing on its hind legs. A word of 26 letters accompanies it. No one knows what it means. “We are facing the mystery of Aalten here,” says Smilda. “We do know, however, that such a standing deer was a symbol for the administration of justice. Well, justice may have been administered here in the inn in the past.” We continue through the village (a true regional center) with several old buildings such as Huize Ahof and the beautiful 19th-century mansion (now a guesthouse) Beekhuize.
The 18th-century Freriksschure behind the Frerikshuus museum is one of the few preserved farmhouses in the center of Aalten. Those who walk past it will soon find themselves on the car-plagued Market square, with the impressive Dutch Reformed St. Helena Church. (Photo Peter Drent bv)
Frerikshuus
Finally, we arrive at the fascinating Frerikshuus museum on the Market square, which is filled with everyday objects: costumes, silverware, porcelain, and much more. One room is entirely dedicated to the horn industry, which occupied a unique position here for a century until the 1970s. Beautiful pipes, combs, and whatever else could be made from buffalo horns can be seen there.
In the large barn behind the beautiful house, various crafts are depicted, such as wheel-making. The museum is currently open on Mondays, Wednesdays, and Fridays from 2:00 PM to 5:00 PM. From March 31 to May 12, there is a special exhibition about the occupation and the liberation. Many people in hiding successfully sought refuge here in Aalten during World War II.
The village lies within the eternal charm of the Gelderse Achterhoek, with plenty of woods, thickets, enclosed fields and meadows, and quiet lanes.
Bredevoort
Two kilometers from Aalten lies the thousand times more beautiful town of Bredevoort, with its tower mill beckoning from afar, its ancient St. George’s Church, its quiet streets, its endearing old buildings, and its sense of nostalgia. At the last moment, I renew my acquaintance with baker Ben Helmink, the chairman of the local tourist office (VVV), who tells me that restoration work is still ongoing. “Huize St. Bernardus”, he says, “that large building from 1764 on our square ‘t Zand, has just been completed. You won’t believe your eyes. It is truly beautiful now. And so dignified! Bredevoort becomes more beautiful every year. That is it.”
A new wandering editor encounters remnants of Achterhoek nationalism.
Villa ‘Beekhuize’, Aalten
By HENRI BEUNDERS — “The world ended at Arnhem! Long after we came to live here in 1969, friends who called to say they wanted to visit us would ask: ‘Can we bring anything for you?’” Mrs. Pruim says it with a mocking smile, but an indignation that has still not faded shines through.
For two months now, she and her husband—once a lawyer in The Hague and for many years a subdistrict judge in Terborg—have been running a guesthouse in their grand 1826 building “Beekhuize” in Aalten. They never want to return to the west. “The people of the Achterhoek are very tolerant, warm, and hospitable. Here, many cases end in a settlement,” says Pruim while serving breakfast.
Is the IJssel a greater barrier than the national border they live so close to? Anyone walking through the Heelweg in Dinxperlo for a while—left sidewalk Netherlands, right sidewalk Germany—would almost think so. People walk, cycle, and shop across the border as if it does not exist. Mrs. Pruim gets her small breakfast rolls in Bocholt. The customs officers hardly even come out of their booths for the passers-by anymore.
The subdistrict judge therefore never has to deal with border problems. “Well, never—recently a trunk had to be opened. There was a woman inside. ‘I always lie in the trunk when I go out for a drive with my husband,’ she had said. She simply didn’t have a passport. She certainly got a fine for that.”
Backward
However, people in Aalten do not have much regard for the Germans. The exchange of information does not amount to much. In Aalten, an advertising flyer from Bocholt drops through the letterbox; in the “Grenspost” corner, De Graafschapbode reports that the Anholt windmill has sails again. Whether this is because Aalten is Protestant-Reformed and Münsterland is Catholic? No one knows. Perhaps, as some Aalteners believe, it is the mentality reflected, for example, in the placard the Germans hung at the Heurne-Aalten border crossing before the football final in Mexico: “Jetzt betreten Sie das Land des Weltmeisters”. A Dutch customs official gleefully recounts how they were quick to scribble the word “vice” in between afterwards. “Everyone thought it was wonderful that they had lost.”
Except for those from the west, the IJssel also remains a border to another world for many residents of the Achterhoek. The appreciation for that other world has changed significantly lately. “In the past, everything that came from the west was beautiful. Without three apartment blocks, you were considered a backward village. Because of that, much beauty was destroyed,” Mrs. Pruim believes. That time seems to be over. The wave of nostalgia that hit the banks of the IJssel after the storm surge of modernization managed to save some old beauties just in time. Driving around here, you see how people everywhere are busy relaying winding and sloping streets with cobblestones in the village centers, and how the cultural regional renaissance is in full swing.
“We’ll put barbed wire by the IJssel. The people from the west aren’t coming in anymore!” Little more is heard from the Achterhoek “Nationalists” who uttered this threatening language a few years ago—it was the breeding ground for the success of the pop group Normaal. At the harvest festival in De Heurne, a hamlet between Aalten and Dinxperlo, an occasional individual nevertheless walks around with a “paspoart” issued by the Road voor Achterhooks Belang in their pocket. But for most, this disguised sense of inferiority seems to have long since given way to a firmly anchored pride in their own identity.
In the maize landscape, half a hectare of rye has been grown on the small field for demonstrations of mowing with a scythe, binding sheaves, flail threshing, plowing, and harrowing. People laugh and make jokes when even some elderly farmers appear to have almost forgotten these old techniques. Only the hands of the basket and cap maker still move quickly and routinely; they never gave up their craft. The countless telephoto lenses, video, and Super-8 cameras with which the more than 1,500 locals and tourists are filming each other suggest that the harvest festival in De Heurne is already in the dubious transition phase from genuine folk fun to tourist attraction.
Klootschieten
“One must watch out better when a throw is made, because a kloot can hit hard.” (Photo NRC Handelsblad/Vincent Mentzel)
Searching for an expression of revived folklore not yet discovered by the masses, one of the countless colorful tree posters (fair, motocross, variety show—you name it, it’s announced on a beech or oak) points to the border south of Winterswijk. There, almost the entire rural district, more than 80 men, women, and children, has turned out to participate in the klootschieten competitions.
Two teams of 5 or 6 members each try to complete the four-kilometer course through the beautiful ‘bocage landscape’ between Woold, Kotten, and Achterwoold in as few shots as possible. It is not difficult to see why ”t aole spel’ (the old game) is regaining popularity so quickly.
Anyone who can throw can play klootschieten. A rake is placed across the road, one takes a short run-up to that point, and throws the wooden, lead-weighted ‘tennis ball’ of about half a kilogram as far as possible down the street. The others run after it shouting “Astubleef” (if you please); one cheers over his throw of at least 80 meters. “You’re just throwing your hat at it,” calls another who has to search for his predecessor’s kloot in the maize on the other side of the ditch.
At the Esselinkhaar farm, the thermoses are ready on a kitchen table. They are halfway through, time for a break. Organizer Massop of the Winterswijk Klootschieters Association addresses the enthusiastic but inexperienced newcomers warningly once more. “This course is insured, but one must watch out better when a throw is made, because a kloot can hit hard.” As proof, he shows his shin where six months ago a kloot, bouncing over this same stretch of brick road, slammed into it. He is still troubled by it. That is why only coffee is served. “In the past, it was ‘boozing and more boozing,’ which invariably led to trouble.” That was also, he explains, the reason why this cheap entertainment of the ‘common folk’ was often banned in the past.
The fact that the word has since mainly provoked laughter—“there’s no balls to it” the subdistrict judge had assured—no longer bothers Massop. “It is a serious sport. Our federation therefore refused to give in to the Dutch Sports Federation, which wanted us to call it ‘shot put’.” And he presses a flyer and a sticker into one’s hand. ‘Klootschieters do it on the road’. Next year, the national championships, in the cradle of Twente, will be held in the Achterhoek for the first time. For the Kotten border residents, it is primarily a Sunday game. “The weather is nice, you see each other again, it’s sociable,” says one of the women serving coffee. “Next week we have horse teams here.”
Tyrolean Evening
The small amount of alcohol is more than made up for in the evening at the Tyrolean evening organized by the Winterswijk branch of “Jong Gelre” at camping Nieuw Beusink. A good 40 barrels of Grolsch, 200 glasses per barrel, have been brought in for the expected 800 visitors. People sit at long tables, they dance, they drink, the noise gradually swells, but it remains convivial. The Grensland Muzikanten play the Egerländer music by Ernst Mosch that is so popular here. Young and old dance to it. The Achterhoek formation Free Sense plays something more modern and louder for the second half of the evening. Shortly after midnight, the group starts Bob Marley’s “Stir It Up”. “The beer is gone! Oh, how I’m gutted, the beer is gone,” the singer sings. A normal summer weekend along the Achterhoek border is over.
“One must watch out better when a throw is made, because a kloot can hit hard.” (Photo NRC Handelsblad/Vincent Mentzel)
Thanks to the research activities of the Aalten historian E.M. Smilda, many historical details regarding mail delivery in the municipality of Aalten have come to light. A look back at the history of the postal system reveals that in the early 19th century, couriers and messengers were responsible for delivering letters and messages for both the government and private individuals.
At the exact location where the then-new post office opened on the Peperstraat in 1986, Hendrik Jan te Gantvoort and Garret Jan Hoopman started a “mail coach service” to Zutphen in 1812.
Cart driver
The ‘old’ post office on the Haartsestraat
It is known that in 1742, a certain Hendrik Hoopman was a “cart driver” and drove to Zutphen twice a week. At that time, Hoopman also lived in the Peperstraat, a location that has played an important role in the local postal system throughout the centuries. In 1784, there is mention of a “mail coach” that traveled via Zutphen to Aalten, Bocholt, and Borken twice a week. On two other days, the route was traveled in reverse. Letters were carried for a stuiver and delivered to “Roelof Arentzen in De Klok.”
The aforementioned Te Gantvoort drove his mail coach via Zelhem and Hengelo to Zutphen. In 1827, Jilles van Buul was the first “distributor of letter mail” appointed by the municipal council. In 1832, the council appointed Jan Berend Lohuis as the first messenger. He handled the mail to Groenlo. Gerrit Schotman was his successor in 1843. Gerrit Jan te Tuunte was tasked with the mail route to Winterswijk.
With the introduction of the Postal Act in 1850, the municipality’s involvement with the postal system ceased. Schotman lost his job, and Te Gantvoort emigrated to America with his family in 1854, at the age of 60.
Frequent moves
The ‘new’ post office on the Peperstraat
The Aalten postal service would move numerous times. For instance, operations were conducted from a shed in the Dijkstraat, from the Landstraat (later Ebbers shoe store), the corner of Kerkstraat-Peperstraat (later fashion house De Postiljon), and from 1922 in the former mayor’s residence, the so-called Tackshuis, on the Haartsestraat. On June 26, 1986, the postal services exchanged that location for a new building on the Peperstraat.
Approximately 20 years later, the post office in Aalten was closed. Since then, the residents of Aalten have been able to visit the Primera on the Bredevoortsestraatweg for their postal matters.
Aalten has a large number of farms with their own names. In the 1967 address book of the municipality of Aalten, about 480 are mentioned. Almost all of these names are unique. To avoid confusion, it was logical to give a farm a name that did not yet exist. However, one finds, for example, the Oude Loo and the Nieuwe Loo, Groot Kampe and Klein Kampe, even ‘t Paske, Groot Paske, Klein Paske and Nieuw Paske. These are often farms that previously formed a single homestead but were split into parts during division among children. Names with “Olde” or “Oude” then point to the original house.
When one examines those names, an interesting discovery is made. They can be divided into different groups. For instance, there is a group of names from which one can deduce what the vegetation around the yard used to be like and in what kind of environment the farm was established. Another group points to the trade that was practiced there in the past alongside agriculture and livestock farming. Many farmers, and especially the small-scale ones, had enough time to do something on the side to earn a bit extra, which was often necessary.
The practice of giving names to farms is very old. In the verpondingskohier (tax register) of 1647/50, the persons who had to pay the ‘verponding’ (a land tax) are recorded under Aalten, as well as under Bredevoort. But under the rural districts, the names of the farms are mentioned, followed by the names of the residents. Thus, we have a list of homesteads that existed at that time. Many of the current names already appear in it.
One must possess a very great imagination to be able to picture what the Aalten landscape looked like centuries ago. Nine-tenths of the land consisted of heath, forest, and swamp. The cultivable area was small and was only used for growing vegetables and a few cereal crops. Most farms were small: ‘stedekes’. Division of the common lands, artificial fertilizer, and better drainage put an end to the ‘prange’ and ‘marode’ (hardship and misery) of the farmer.
The following names require an explanation: Bokkel, called Buclo in 1284, beech forest. The Walfort was previously called the Waldenvort, a ford (through the Slinge) near the Wald (the forest). Similarly, Walvoort on the Haart, with a ford through the Keizersbeek.
’t Olde Brusse, Lintelo
The name Voorst (from forestis) was used for a forest in which hunting was not allowed; it was the private hunting ground of the king or the lord. The site of the Snoeijenbos was cleared in the forest. Brusse is formed from: Brusch, brushwood, ‘t Hagt and the Heegt: forest of low wood, perhaps consisting of hawthorn bushes.
The Slehegge may recall the blackthorn, ‘t Heggeltje: a small ‘hagt’. The Hakstege was located on a narrow path (stege) through the ‘hagt’. The Rieste owes its name to the brushwood (rijshout). The Heisterkamp was established on a site where much brushwood grew.
In 1386, the name Varenvelde appears, and later also the Verrevelt, which is now the Vervelde. The Veernhof also originated in a field full of ferns. The Tente owes its name to the ‘tente’, the common tansy. The Greute recalls the ‘gruit’, the bog myrtle, with which beer was fermented and which grew on marshy ground, as did the reed, which is found in the name the Riete. Waste uncultivated land, ‘vage’, is found in Vaags.
One should not have a grand conception of these heights. An elevation of half a meter was already called a ‘bult’, a ‘horst’, or a ‘heuvel’. These heights offered no protection whatsoever against the damp environment. The houses were very damp.
Names like De Bulte, Bultink and De Heuvel speak for themselves. De Brink (brinc) was a grass-covered elevation. De Bree (from bride) is considered a field on the ‘es’ (open field). Drenthel (originally Drenthelo): forest on an elevation. Haartman and Haartelink: a ‘haart’ is a high-lying heathland. Hengeveld (heng, slope), Hillen (hil, hill), Hoopman, the Klinke (hilly heathland with puddles and pools here and there).
De Horst (an elevation covered with low wood), Leemhorst, Seinhorst, Stokhorst and Winkelhorst. Leeland (lee, hill, also a place of judgment), the Limbarg (loam mountain?). De Pol: a small sand hill that stood out like an island above the surroundings. Pikpolle (pec, poverty): a meager hut on a ‘pol’.
Tammel (in 1384 Tanbulen): pine forest on a ‘bult’? Hondorp: village, mound, elevation the size of a ‘hont’, a unit of area. The Westendorp also points to an elevation. Wierkamp: ‘wier’, ‘wierde’, elevation protruding above a wet environment.
Farms located in or near a swamp
The largest part of the municipality of Aalten used to be swamp. Only the Bocholt–Vragender ridge protruded above the marshes. These ‘broeken’ (marshlands) were created because the small rivers the Slinge, the Zilverbeekje, and the Keizersbeek could not sufficiently drain the water. That is why so many farms have a swamp name, such as Goorhuis, Goorman, Goorzicht, Moorveld, the Stroete (marshy wasteland), Veenemaat, Groot and Klein Veenhuis, ‘t Veentje, Wijnveen (‘winne’ farm, farm in the peat), Hagenbroek (a marshland with hawthorn bushes), Kortenbroek (a marshland with short grass and therefore infertile land), the Woerd (woert, low-lying land).
Bolandsweide (bol, soft, marshy, mud). The Nonhof (in 1281 den Honhof) and the Hennepe (in 1284 Honepe), both names formed from “hoen” and “huun”. Luiten, popularly Luten, was low-lying poor land, ‘lute’, while Maris represented much the same: swamp. Glieuwe: ‘gliede’, black shiny soil, peat. Somsenhuus: ‘somp’, marshy land. Pietenpol (in 1640 Pytenpoel): ‘pitte’, pit, hollow, thus a pool in a low place, De Put (hollow, pool. ‘t Slaa: ‘slade’, heath pool, swamp. Te Sligte (in 1384 Schlichte): flat swamp. Mager: poor, meager land. The Navis possessed a damp meadow; ‘nate’, wet and ‘vis’, Wisch, ‘wiese’, meadow. Near Amerongen, the medieval residential tower the Matewisch still stands.
Pietenpol, Haart
Camp names
Stapelkamp, Heurne
A number of names end in -kamp. Originally, the ‘kampen’ were small pieces of land that had been cleared of brushwood and trees in the forests, thus reclaimed forest. Later, the word ‘kamp’ acquired the meaning of field.
Only a few names recall the reclamation of wastelands. Nijland, Nijveld, Nijhof, Nieuwkamp, Nieuwe Weide. The Bijvanck, what was ‘caught’ or taken additionally. Te Brake also points to reclamation, the ‘breaking’ of the wasteland. Ruwhof: ‘rude’, ‘rode’, reclaimed land.
Farms that recall passes, gates, tolls, etc.
A ‘pas’ is a passage in a ‘landweer’ (defensive earthwork), a wooded bank. The resident of the nearby farm had to ‘oppassen’ (watch out), supervise the persons entering. Such a farm sometimes bore the name “Pasop”. Along the Romienendiek, for example, lie the Paske, the Pasop and the Paskerhut: the residents had to keep an eye on the persons who entered the ‘marke’ (common land) through the Wolboom and the Zwarte Veen. On the border with the Varsseveld area near the Varsseveldseweg, there is also a Pas. On the Varsseveld side, the Loerdijk and the Kijkuit are located here. The ‘marken’ were well protected.
Among those who also had to take the ‘marke’ under their care was the resident of the Markerink, formerly called March-ward-inck. A ‘werde’ was a watch post, a place where one had to supervise the intruding unsavory elements. A similar activity was expected of the Ligterink, which in 1435 was called Licht-werd-inck: the watching apparently felt rather light there. The duty of keeping watch also lay with the Kuier and the Kuierman: ‘koeren’, ‘kuren’ meant “looking out”.
Did the ‘schutte’, who had to seize (schutten) the livestock from another ‘marke’ that had intruded into their own ‘marke’, live on the Schuttenkamp, and did such a person also live on the Man-schot-weide? Recalling the tolls are Slotboom, the Stokkert, ‘t Bonte Hek, Klaphekke, ‘t Tolhuis, Tolkamp and Tolder (toll collector).
Memories of the church
De Pater, ‘t Klooster (named after the Schaer monastery), Kerkhof (a farm of the church), Kerkkamp, Neerhof (den Heerhof, inhabited by the monks), De Kloeze, hermit, perhaps also Klaus. Kosters custerie: the proceeds of this property were for the sexton.
Beestman (herdsman), the Scheper (shepherd), Sweenen (swineherd), Fukker (breeder), Peerdeboer (horse farmer), ‘t Villeken (where dead animals were skinned and the hides were tanned), Baten (‘beten’, the tanning of hides). The Brasse (brewery), Pakkebier (‘backe’, also brewery), Schenk (public house, tavern) and Slikkertap (a tap in the ‘slik’, swamp).
Brethouwer (should we interpret ‘bret’ here in the sense of board, thus someone who made boards?), the Klumper and Klompenhouwer (‘houwen’ is chopping or carving), Kolstee (place where charcoal was burned), Kuiper (cooper), Draaijer (turner), Kappers, Kleuver (recalling the chopping and splitting of wood), the Smid and ‘t Smees (formerly Smedeserve). Papiermolen, the Olde Mölle, ‘t Olde Mulder, the Görter (groat-maker, hulling miller), Te Roele (in 1640 ten Rule – ‘rullen’, hulling of grain, hulling mill).
Bouwhuis Wever, ‘t Klooster
Den Blauwen (blue-dyeing of linen), the Wever (weaver), Bouwhuis Wever, Weversborg, the Pellewever (weaver who wove finer goods, such as damask and table linen), Schreurs, Snieder and Snijdershuis (tailors). Kremer (peddler) and Klodde (ragman). Speelman (someone who cheered up the parties with a musical instrument) and the Piepert (piper, flute player). Krieger (inhabited by a soldier? In 1640, a soldaetencamp also occurred in Barlo).
Farm names ending in -ink etc.
About forty farm names end in -ink. These largely point to the possession, to the estate of a certain person. They are mainly composed of a personal name + -ink. Lists of proper names that occurred in the Middle Ages have been compiled from all possible archival documents, and based on these lists, a number of farm names can be explained.
Hoenink, Huinink and Hunink were located in a ‘hoen’, a ‘huun’, a swamp. Another explanation that we must take into account, according to the CBG Center for Family History, is that names like Hoenink and Huinink go back to the Germanic personal name Huno.
However, there are a number of names that cannot be traced back to personal names. They clearly refer to something else. These are: Bekink (located near a brook), Bultink (located on a ‘bult’), Doornink (located in or near a thorn forest), Eekink (located on a site with oaks), Essink (located on an ‘Es’), Heijink (located on the heath), Kempink (located near or in a ‘kamp’), Haartelink (located on a ‘Haart’). Rengelink can indicate a “rinc”, which was a place of judgment. On the Borninckhof, the Haartse Wetering originates, so there are springs there. On the former Richterink, the judge held his proceedings.
There was a time when the meaning of the suffix -ink was no longer understood. People then began to form names with “stedeke” and “goet”. Thus we find, for example, Heijnengoet, Goossenstedeke, etc. In later usage, the words ‘stedeken’ and ‘goet’ were omitted. Freriksgoet became Freriks, Rutgerstedeken became Rutgers. Here again many farm names formed from personal names: Freers, Freriks, Bullens (from Bullo), Ebbers (from Ebbo), Goosen (Goosen, Goos), Heinen (Hein), Lammers (Lammo), Lievers (Lieven), Lindert (Lindert), Lubbers (Lubbert), Reinders (Reinder), Rutgers (Rutger), Wiggers and Wiechers (from Wigger), Wubbels (from Wubbel), Wolters (Wolter) and Rikkert (Rico).
In addition to the farms classified in the groups above, there are a few others that deserve special mention: the Tuunte was surrounded by a ‘tuun’, a woven fence, as were the Vreman and the Vreveld. The Zigtvrede had some preferential rights in the annual distribution of the ‘marke’ lands. One of these farms was called Seegvreden in 1640, named after the ‘seege’, the goat. The Hegge was surrounded by a hedge. The Sonderen also had rights; a part of the common land could be used for private use. That part was separated (afgezonderd) from the ‘marke’. The Meijnen was also part of the common ‘marke’.
The Haverland and the Haverkamp had the duty to supply oats (haver) to the lord or church, etc. On the Hemelmaat, justice was administered; a ‘hegemael’, a ‘heimael’, was a space surrounded by a hedge where a ‘mael’, a court session, was held. The Akkermaat owes its name to a meadow that could be mown in one day, and the Maandag to the piece of land that could be plowed in one day with the shared livestock. A former name would therefore have been: Mendag. The Hogewind should actually have been called the Hogewend, because this was the high end of the land where the plow was turned (gewend).
The Grotenhuis provides information about the size of the house and the Nieuwenhuis (in 1640 Nijenhuis) points to a then newly built dwelling, just like Nijboer. The Lankhof and Scheel indicate the shape of the land: long and crooked. The Korten (in 1640 Kortenstedeken) had only a short piece of land. The Heurne had the shape of a horn, a tapering piece of land, as did the Timp and the Timpert. Sad was the state of the Prange, the Marode and the Drommelder, which three names can all be translated as misery.
The Smol was “small and insignificant”. Could the Huikert have been a hay meadow or is it a distortion of the popular name Huik for Hugo? The Botervat: butter meadow? The Westendorp, the Oosterbosch, the Oosterhoeve and the Oosterman derive their names from the cardinal directions towards which they are oriented. Agriculture is indicated by: Bouwlust, Bouwhuis and the Bovelt (building field). Is the Hillo (Heiligelo?) a memory of paganism or was it a ‘lo’ on a ‘hil’ (hill)? The Leste Stuver was formerly an inn near Bredevoort where traveling people could squander their last penny.
Boerkoel, G.A.W., The Names of Aalten’s Farms, published in the Oostgelders Tijdschrift voor Genealogie en Boerderijonderzoek (1984, nr. 2, pag. 1), edited and supplemented by Remco Neerhof (Old Aalten). Some farm names appear more than once in the municipality of Aalten; in such cases, the hyperlink provided usually refers to the oldest known farm.
An ‘oorman’, sometimes referred to as ‘oormenneke’, is a room that was built onto some (village) farmhouses, where the elderly parents of the residents lived out their final years. Today, one might use the term ‘granny annex’ or ‘sheltered housing’. Sometimes, an oorman was also rented by a single person. It was a small room measuring approximately two by two and a half metres, in which a box bed (alkoof) served as a sleeping area.
The last oorman in Aalten was located at numbers 38/40 Hogestraat.
Regarding the origin of the term oorman, E.M. Smilda writes the following in Aalten en Bredevoort in oude ansichten:
“In my view, the name oorman should certainly not be considered as being derived from the idea that ‘just as a person’s ears protrude, so an oorman is an extension protruding from the farmhouse’. On the contrary, it is named after the occupant, as is customary in this region. Spelt more accurately, the little dwelling is called an oirman. In one of his plays, [the famous Dutch poet] Vondel has a character ask: ‘Do you then have no oir?’ By oir, heir is meant. In the end-room built onto a farmhouse, the older man who did indeed have an oir could spend the final years of his life. He was the oirman, lived there, still helped out a bit here and there, and received free board and lodging. In the whole of the Netherlands, this original name oirman occurs exclusively in Aalten.”
In the early 1980s, Poland was in the midst of a severe economic crisis. There were great shortages, and many basic necessities were rationed. Under the motto ‘Help the Poles through the winter’, aid campaigns were set up throughout the Netherlands. One of these was the ‘Pak van je hart’ (A Load off your Mind) solidarity campaign, in which lorry drivers collaborated with churches to provide the Polish population with food and clothing parcels. Aalten was not to be left behind and organised several aid shipments to the small town of Koronowo.
The Aalten team that travelled to Poland, photographed at the side of a road in the snowy landscape. From left to right: Mrs De Bruijne, T. Westerveld, H. Neerhof, J. Epema, D. Kuiperij; P. van Meggelen, and Rev. C. Gros. The photo was taken by Mr W. Hofs.
In December 1981, the following article appeared in a newspaper:
Tonny Westerveld, of Bevrijding 49, was one of the people who took part in the transport to Poland as a relief driver. The drivers of the first two lorries were Dick Kuiperij and Henk Neerhof. For Tonny Westerveld, who despite having ten years of experience as an international haulage driver, it was the first time he had driven to Poland.
On Saturday 18 December, the convoy departed at three o’clock in the morning, and seven hours later, they arrived at Helmstedt at the border between the Federal Republic of Germany and the GDR (East Germany). The formalities there took quite some time, as it was about two o’clock in the afternoon before they were able to leave.
Approximately three hours later, they reached the Polish border. Things went much faster there. The officials were required to open parcels, which they did with a few, but otherwise they finished very quickly—perhaps partly due to the many official documents with municipal stamps that could be shown, as Westerveld surmised.
The journey through Poland was hindered by heavy snowfall during the final few hundred kilometres. About 50 kilometres across the border in Łagów, they stayed overnight, but not at the location previously agreed upon; when they reported to the police, they were told they could spend the night at a different establishment.
On Sunday afternoon at around half past four, the convoy arrived in Bydgoszcz, where they were joined by a female guide, Mirca. The committee members had already been in contact with her a few weeks earlier, and she was well-informed about the situation.
In Koronowo
It was around eight o’clock on Sunday evening when they arrived in Koronowo. The priest they reported to was stunned when he saw the two large lorries; he could hardly believe his eyes, thinking that no one was allowed to enter the country.
The Aalteners requested help for the following morning. “You do wonder how long it will take to unload,” says Westerveld. Both vehicles were carrying 34 tonnes of cargo: 12 tonnes of clothing and 22 tonnes of foodstuffs. Of this, 28 to 29 tonnes were to be unloaded in Koronowo. The remainder was to be unloaded in Bydgoszcz. However, by the next morning, 12 Poles were ready to help, and by ten o’clock, that number had grown to about thirty.
Residents of Koronowo help unload the lorries. The goods were stored in a church building, and the priest would personally oversee the distribution.
“The people there were busy with something they didn’t quite understand,” as Westerveld put it. They were utterly amazed. By twelve o’clock, the goods destined for Koronowo had been unloaded, and the return journey via Bydgoszcz could begin. There, they met the minister of the Evangelical congregation, who looked at the Aalteners with no less astonishment than the priest from Koronowo. He had not yet expected any aid, and with increasingly bewildered looks, he watched the items being removed from the vehicles and piled up before his eyes. Finally, the medicines and syringes they had brought were delivered to the Warminsky Hospital in Bydgozcz.
The Return Journey
For the drivers, the question now was: how do we get out of the city as quickly as possible? But hospital staff were already waiting with a car to guide the Aalteners along the shortest route out of the city towards Poznań. They spent the night in their vehicles at a car park somewhere. It was very cold—about 23 to 24 degrees below zero.
On Tuesday morning, the journey continued after breakfast. They had brought various food supplies for the road. When visiting the homes of Polish residents, the meals they brought were heated up, but they could also fry an egg or make coffee themselves along the way if necessary.
About eighty kilometres from the border, they discovered an English motorist whose car had broken down. However, the Aalteners were unable to help him. To their great surprise, they saw a vehicle from the Dutch roadside assistance (ANWB) passing by. The situation was explained to the occupants, and the problem was subsequently resolved. The roadside assistance officers belonged to the large convoy that had returned to the Netherlands earlier, but they had been in Poland for about nine days because some had lost their passports and had travelled to Warsaw to make arrangements.
When asked: “What is the atmosphere like in Poland?” the answer was: “Fearful.” The people are unimaginably afraid. But it was immediately added: “They are also exceptionally hospitable.” On Wednesday 23 December at one o’clock in the afternoon, the two lorries and their occupants arrived safely back in Aalten.
The group keenly inspected the remains of the brick kiln.
Mr H. Hofs from Varsseveld described the uncovering of the remains of an old ticheloven (brick kiln) in the hamlet of ’t Klooster near Bredevoort as a unique find. The kiln dates from 1708. The archaeological fieldwork group of the Antiquarian Working Community of Aalten, Dinxperlo, and Wisch (ADW) has been working for quite some time to carefully uncover the remains of the brick kiln.
The site of the old brick kiln was found partly thanks to Mr W. Lobeek, who used to live on the Götter farmstead. It was this former resident of ’t Klooster who was able to welcome at least eighty interested visitors to the excavation site on Saturday morning. The level of interest was so high that another excursion to ’t Klooster will be organised this coming Saturday. Mr R. Wartena, the regional archivist and an ADW board member, gave an introductory talk on what is known about the brick kiln.
It is virtually certain that this concerns the kiln of Matthijs van ’t Waliën. In return for his services – the planting of a large forest – he received, among other things, approval to build and operate a brick kiln here. The clay was allowed to be dug on the grounds of the monastery. Matthijs, however, was unable to meet his obligations. Many trees died immediately, and the severe winter of 1709 ensured that a third of the trees bit the dust.
Without ceremony
He saw no way to replant the trees, and in those days, protecting employment was not a priority. In 1719, Matthijs was forced to demolish the brick kiln within six months and to remove the bricks within a year. According to the agreement, the waarmanshuis (a worker’s or overseer’s cottage) had to remain standing. No trace of this cottage has been found so far. It is possible, however, that the Götter farmstead is the former waarmanshuis.
The kiln was indeed demolished, but apparently no further than ground level. The floor, with a surface area of 9 by 11 metres, and some small walls have remained, and the clay pits are also still clearly recognisable. Mr Hofs shared some details about the excavations, which the working group has been engaged in since July 1979. The investigations have yielded good results so far, even though they had hoped to find a few more traces in the immediate vicinity of the kiln.
The working group has mapped the remains and will cover them up again shortly. If they were to remain exposed to the open air, not much of them would be left.
In 1978, the Willemstraat was startled by fire three times in a short period, twice in the home of Mr. Eskes and the Van der Donk family, at number 11, and also in the former Maternity Center at number 19.
Aalten is de enige plaats in Nederland waar een hoornindustrie was gevestigd. Men maakte hier producten van buffelhoorn, zoals pijpen, kammen, knopen, seinfluitjes, naaldenkokers en messenheften.Buffels werden niet gedood of speciaal gefokt voor het hoorn.Vrijwel al het materiaal werd gebruikt en wat overbleef ging over de akkers. Met de intrede van kunststof en massaproductie na de Tweede Wereldoorlog verdween deze industrie.
Horn turners
Family ties had a strong influence on the emergence of the horn industry. From 1855, five horn turners began in Aalten: Bernard Vaags, Gerrit Peters, Abraham ten Dam, Willem te Gussinklo, and Wessel Becking.
Bernard Vaags ging op Wanderschaft naar Duitsland en kwam in Ruhla (Thüringen) in de leer bij een hoorndraaier. Toen hij in Aalten was teruggekeerd kocht hij een eenvoudige voetdraaibank en begon de allereerste hoorndraaierij. In een opkamertje in de schoenmakerij van zijn ouders ‘in den Dijk aan de beek te Aalten’ (Dijkstraat 9) maakte hij onderdelen voor Duitse pijpen van buffelhoorn. In 1860 trouwde Vaags met Dora Willemina Prins. Zij werd ook hoorndraaier en werd Piepen Deurken genoemd. Zij gingen wonen naast Bernards oudershuis (Dijkstraat 7).
Pipe turning was manual, pedal-operated, and skilled craftsmanship. Here is an example of an Aalten treadle lathe from 1880.
German pipes
Gerrit Peters, zoon van een leerlooier, ging na Bernard Vaags ook in de leer in Thüringen. Hij werkte vanaf 1863 aan de Hogestraat. In 1866 trouwde Gerrit met de welgestelde Josina Aleida te Gussinklo en trok bij haar in. Het pand besloeg de hele lengte van de Köstersbulte, van het woongedeelte aan de Markt tot aan de Landstraat, waar hij zijn hoornwerkplaats vestigde. Hij maakte lange pijpenstelen en onderdelen voor de Duitse pijp. In Duitsland werden porseleinen pijpenkoppen aan de stelen bevestigd en de pijpen verhandeld.
Combs
Comb factory Ten Dam & Manschot
Na het overlijden van Vaags in 1868, pakte zijn opvolger Abraham ten Dam de zaken grondig aan. Het huisindustrietje werd een echte fabriek, aan de Stegge. In 1871 stichtte hij samen met zijn zwager Bernard Manschot kammenfabriek Ten Dam & Manschot aan de Damstraat.
It was the first and only factory in the Netherlands to make combs: white, black, and naturally coloured decorative combs, Mexican combs, nit combs, and moustache combs. These were made from buffalo horn, imported from countries including Brazil, India, and Thailand (then known as Siam). The manufacturing process generated even more dust and stench than pipe making.
A revolutionary development in the production process was the switch to steam power, replacing traditional hand and foot power. In local parlance, it became known as ‘d’n Kamstoom’ (the Comb Steam). By 1920, the comb factory employed about 200 people, including women and children.
Handles and knife hilts
German pipes, W. te Gussinklo
Willem te Gussinklo en Wessel Becking leerden de kneepjes van het vak bij Gerrit Peters. Zij werkten korte tijd samen, maar gingen in 1884 apart verder. Na de mislukte samenwerking ging Wessel Becking in 1880 verder met Bernardus Gerhardus Vaags, neef en naamgenoot van Bernard Vaags. Becking & Vaags maakte pijpenstelen en later ook messenheften. Toen de verkoop van de Duitse pijpen terugliep, produceerde de fabriek korte bruyèrepijpen. De pijpenfabriek in de Hoekstraat staat er nog steeds!
Johannes Peters verliet de werkplaats van zijn vader aan de Köstersbult en sloot in 1896 een vennootschap met Marcus Gans, een Joodse koopman. Gans financierde de firma genaamd PEGA (Peters & Gans). De pijpenfabriek stond naast Peters’ woning aan de toenmalige Gasthuisstraat (nu Haartsestraat). Naast Duitse pijpen voor Duitse reservisten werden wandelstokken met hoornen handvaten vervaardigd. Nadat de fabriek in 1917 totaal uitbrandde, vestigde Johannes Peters zijn pijpenfabriek aan de Admiraal de Ruyterstraat. In plaats van Duitse pijpen werden er vooral bruyèrepijpen gemaakt.
Buttons
Dutch Button Works, Bredevoort
Na de mislukte samenwerking met Wessel Becking maakte Willem te Gussinklo Duitse pijpen en handvatten voor wandelstokken en paraplu’s. In Duitsland en Engeland waren rond 1900 bedrijven ontstaan die uit hoorn knopen produceerden. Met dat voorbeeld voor ogen begon Willem in het jaar 1905 met het maken van hoornen knopen, een primeur voor Nederland. Al snel kwam zoon Willem te Gussinklo jr. (Piepkes Willem) in de firma, die zich ontwikkelde als innovatief ondernemer.
De eerste fabriek van Te Gussinklo stond aan ‘t Dal in Aalten, de tegenwoordige Willemstraat. Vanwege de toenemende vraag naar knopen verhuisde het bedrijf in 1924 naar de oude weverij van Van Eijck in Bredevoort. Daar ging de productie van knopen van start. Het internationale bedrijf N.V. Dutch Button Works (DBW) exporteerde naar Engeland, Ierland en Amerika en was ook de grootste (hoorn)onderneming in Aalten.
After World War II, the production of horn buttons declined. In 1976, this last branch of horn processing was forced to close down. This marked the definitive end of 120 years of the horn industry in Aalten.
Video
Source: Euregionetwerk Industriecultuur
It rained pipe stems
Paulien Andriessen, a great-granddaughter of Gerrit Peters, became curious about her great-grandfather’s craft. He was the second horn turner in Aalten. Where had he learned the trade, and to whom did he sell those pipe stems? How did the Aalten horn turners and their successors fare?
“When I passed my final exams, my uncle gave me a pipe as a gift. My mother and my sisters smoked pipes, so I didn’t find it strange at all. It was a ladies’ pipe with a slender stem, a small white porcelain bowl, and a horn mouthpiece. I had to smoke it a few times, my uncle explained, and then a beautiful picture would appear on the pipe bowl. So, I started smoking quite heavily, as I was curious about that picture. It took a few pipes, but to my delight, my smoking habit was rewarded. A picture appeared. It was a little bird, a dove.”
In 2011, a book she authored was published by Fagus Publishers, titled ‘Het regende pijpenstelen, Honderd jaar hoornindustrie in Aalten’ (It Rained Pipe Stems: One Hundred Years of the Horn Industry in Aalten) (ISBN: 9789078202806)
In the course of the last century, excavation work repeatedly led to the discovery of the mortal remains of old-time residents of Aalten.
A burial vault collapsed
Nieuwe Aaltensche Courant, 9 July 1920
AALTEN – Throughout the whole of Thursday, Kosterstraat (= Köstersbulte, OA) held the full attention of the Aalten public. People stood in dense crowds around a particular spot close to the iron church gates, opposite the building of the Geld. Ov. Bankvereeniging. There were whispers of a burial vault, skulls, and so forth. The police kept the public, especially inquisitive youngsters, at a proper distance.
What had happened? In the morning, a heavy lorry belonging to Mr Jos. Driessen had driven right alongside the gates whilst swerving to avoid another cart. The driver naturally had no idea – as will indeed be the case for most inhabitants of Aalten – that he was driving over a section of the old churchyard that had formerly been laid out around the church. The remains of this churchyard were most clearly observable at the time “Elim” was built, where it was one vast charnel house beneath the ground.
It caught the attention of a passer-by that a sizeable “dent” had appeared in the street, which seemed to be growing steadily larger. Others were called over, and it now appeared as though a section of the ground had caved in. The municipal surveyor was summoned, as was the police, and by the time they turned up, the dent had become a large hole; rubble and mud had fallen onto a wooden coffin, which had collapsed as a result, revealing bones – there was no longer any room for doubt: a burial vault had collapsed.
Nieuwe Aaltensche Courant, 9 July 1920
An iron plate was immediately placed over it, and a hoarding erected around it, so that the public, who came to look in great numbers particularly during the afternoon, were not put in danger. During the afternoon, large quantities of sand were brought in, with which the burial vault was to be filled in during the coming night, after having been emptied.
The length of the vault runs from east to west. The brick arch appeared to be only a single brick thick, and so shallowly subterranean that the bricks of the arch almost touched the cobblestones of the street. It may therefore give cause for wonder that a collapse had not occurred sooner.
Old drawings still show that the churchyard used to extend close to the houses on Kosterstraat. Only a fairly narrow path ran between them. When the street was widened later on, a piece of the churchyard had to be taken away. When the old gates were erected – not the current ones, which were installed under the supervision of Mr H. Navis, who was already president-churchwarden at the time – a division was apparently driven straight through the burial vaults.
The question now is whether there might be more of these weak spots. In our view, it is highly desirable that an investigation be launched into this. Mr Navis informed us – as the older ones among us will remember – that Kerkstraat also used to be much narrower.
In those days, there was a door on that side of the church – that is to say, leading from the chancel – while a flight of steps ran from the door down to the street. During the last restoration of the church, this door was removed along with the two side doors near the tower. When it became apparent that digging away the ground by the street had caused a crack to form in the vaulting of the church, a section of wall three quarters of a metre wide was erected (on the site of the former door) and secured into the ground with anchors to prevent further subsidence.
It is therefore by no means impossible that, given the churchyard extended a considerable distance from the church, further weak spots exist in one or more of the streets surrounding the church.
Early this morning, under the direction of the municipal surveyor, the remains of the coffin and the corpse were gathered from the grave. The grave proved to be 85 cm wide and 2.10 m long.
Urns containing cremated human bones
De Grondwet, 21 October 1884
AALTEN, 25 Sept. Near this village, on one of the highest points of a continuous stretch of arable land known as “den Esch”, workmen digging for gravel recently found, at a depth of 2 metres upon the gravel bed and at fairly equal distances from one another, 3 brown earthenware urns in the shape of fishbowls, filled with cremated human bones; the shards and bones of one of these were collected and preserved, whilst the workmen, upon discovering anything similar, will endeavour to leave it undamaged and have it preserved.
Skeletons found at ’t Blik
Graafschapbode, 14 July 1925
AALTEN – During the groundwork for a newly to be constructed dwelling at ’t Blik, some 5 fully intact skeletons have been found. Some older inhabitants of Aalten, who know of it from their fathers, say that a troop of French and a troop of German soldiers passed through here in 1813, having been quartered in the church here for a considerable time.
A German cook named Hopio, who cooked poorly and meddled with the food, is said to have been killed. The others had then recounted the next morning: “Hopio ist kaput gemacht” (Hopio has been done for). Other soldiers who succumbed to exhaustion at the time were also buried at this spot, so it is highly probable that further skeletons lie there.
In Aalten, whilst laying the foundations for a house to be built, the skeletons of a man and two horses have been found.
Petrified human head in Barlo
Aaltensche Courant, 21 April 1939
Yesterday, the personnel working at the sand quarry of Mr J.W. Loobeek found, at a depth of approx. 1.50 m, a petrified human head along with several other petrified body parts, in which the shapes for the eyes, nose, and mouth can be clearly distinguished.
Urn found
Aaltensche Courant, 16 October 1945
Whilst digging for sand near the „Domme Aanleg” on the Schaarsheide, the farmer J. Jansen discovered a stone pot just beneath the heather turf. The object was carefully extracted and proved to be an urn, still partially filled with funeral ashes. It is a fairly large urn of the Proto-Saxon type, several of which have already been found at that location.
A few years ago, an excavation was also carried out here by the National Museum of Antiquities (Rijksmuseum van Oudheden). However, the site has been severely damaged by the sand quarrying, meaning that not much more is likely to come to light.
Path between the old Helenakerk and Elim House
Circa 1955
Adjacent we see the ‘trepkes’ (steps) between the old Helenakerk and Elim House. This path was excavated and widened around 1955. During the excavation of the steps, numerous bone fragments came to light from old-time residents of Aalten who had been buried there in the old churchyard.
Replica of the burial vault in the old Helenakerk in Aalten, photo: Aalten Vooruit, 4 October 2024
Burial vault in the old Helenakerk
16 October 1973
In 1973, whilst carrying out work in the Oude Helenakerk, carpenter Henk Heijnen discovered a burial vault beneath the floor of the chancel. An outsider had claimed that the ‘last priest’ had been buried where Heijnen was working, together with his golden chalice. Heijnen wanted to know more about this and did indeed discover a burial vault at that spot. The vault did not contain a golden chalice, however, but the coffins and remnants of three sets of mortal remains, with initials and dates on the wall. Decades later, Heijnen made a replica of the burial vault.
At the end of 1973, the Netherlands was in the grip of the oil crisis. The crisis was caused by a number of Arab oil-producing countries raising the price of oil by 70% and reducing oil production, causing the price per barrel to skyrocket. The oil crisis had a major impact on the global economy. In the Netherlands, a number of car-free Sundays were announced from November 1973 to January 1974. Furthermore, petrol was rationed. Car owners were issued petrol coupons which they had to hand in when refuelling. (Source: Wikipedia)
“Oiled”
The oil crisis inspired several residents of Keizersweg in Aalten to dress up as oil sheikhs in early 1974 and wish their fellow villagers a Happy New Year. Eventually, the group headed home in high spirits, quite “oiled”:
