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amish society and culture
an analysis of the amish community
amish society and culture
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The Amish, an Anabaptist group that lives mainly on the east coast in Pennsylvania and Maryland, may be seen by the everyday American as a tad unconventional, but peaceful all the same. It can be disputed whether or not you would call the Amish lifestyle “extreme”. Extremism in context means outside the societal norms of everyday living. Although there are connotations that all extremist groups are aggressive and hazardous towards society, this is not always the case. The alternative lifestyle of the Amish is in fact “extreme” due to their living conditions, religion, world views, and educational system.
The living conditions of the Amish are seen as far too extreme for the average American. Many Amish farm; continuing to use their horse-drawn equipment even with the enhancements in farming technology over the past few years (Hostetler 14). They also rely heavily on these horses, as well as basic scooters, bikes, and wagons to go from one place to another as a substitute to the modern vehicles driven today. Their mode of transportation is extreme in the sense that there is great risk in driving a horse and buggy on a busy highway. They could get hit by a car or lose control of the horse and cause injury to themselves and others. There are children who scooter along the road in the same hazardous way, all for the sake of keeping life “simple”. Amish also tend to not have much, if any, electricity and rely on gas lights, literally leaving them, as the saying goes, “in the dark”. To the Amish, English improvements in technology stray away from a human’s connection with God. Technology is seen not as progression; but regression (Hostetler 14). The Amish keep a certain primitive sense when it comes to technology – baffling those who a...
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...d educational systems combined with their religious and worldly views that certainly put them in the category of being an “extremist” community.
Works Cited
Denlinger, A. Martha. Real People : Amish And Mennonites In Lancaster County, Pennsylvania. Scottdale, Pa: Herald Press, 1993. eBook Collection (EBSCOhost). Web. 2 Dec. 2013.
Hostetler, John Andrew. Amish Life. Scottdale, Pa: Herald Press, 1983. EBook Collection (EBSCOhost). Web. 28 Nov. 2013.
Hostetler, John Andrew. The Amish. Scottdale, Pa: Herald Press, 1995. EBook Collection (EBSCOhost). Web. 30 Nov. 2013.
Olshan, Marc Alan, and Donald B. Kraybill. The Amish Struggle with Modernity. Hanover, NH: University Press of New England, 1994. EBook Collection (EBSCOhost). Web. 30 Nov. 2013.
"Rumspringa: To Be Or Not To Be Amish." Publishers Weekly 253.11 (2006): 60. Business Source Premier. Web. 2 Dec. 2013.
Boyer, Paul S. The Enduring Vision: A History of the American People. D.C. Heath and Company, Mass. © 1990
When Amish children reach the age of sixteen, they go through a process of freedom that can be as long as th...
On March 23, 1998, I carried out an interview and field observation to confirm a previous hypothesis on Amish social change and survival. I hypothesized, based on library research and personal experience, that Amish society was not static but dynamic and affected by many factors such as economics and cultural survival. In order to check the validity of my hypothesis I arranged to spend a full Sunday (March 23, 1998), with an Amish family. I attended church services at the Westhaven Amish-Mennonite Church in New Holland, Pennsylvania, and afterward spent the day observing and interviewing with an Amish dairy farmer named Aaron and his wife Anna. They have six children and live on a dairy farm in Lancaster County Pennsylvania, which is a large farming community. I met Aaron and his family roughly four years ago while in Lancaster County with my family and since then our families have remained in close contact. Thus, to do an ethnography on the Amish, my primary informant was Aaron, someone I was already comfortable speaking with.
"Amish Studies." Elizabethtown College. Young Center for Anabaptist & Pietist Studies, Web. 9 Mar. 2014.
Literature: Penguin Edition. The American Experience. Upper Saddle River, NJ: Pearson Prentice Hall, 2007. 561-562. Print.
The Amish culture in general try to withhold the same traditions, values, and language as the original Amish. This individual Amish subculture in Indiana displayed in the Devil's Playground goes to show just how culturally diverse society can be. Though the ultimate desire of the Amish is to be a good example of Christ, the community encourages a positive deviance of their teenagers called Runspringa. Starting at age sixteen Amish teens are allowed the opportunity to explore the English world to better educate their decision to commit their life to the church and the simple way of living or leave the community turning to a life of relative deviance. This value contradiction often results in role conflict within the young people.
In the Amish world, children are brought up following all Amish family traditions and church traditions. At age 16, Amish teenagers do away with these traditions for several months to several years and go out into the “English”, modern world to experience what life is like outside of the Amish community in a tradition called Rumspringa. The hopes of Rumspringa are that Amish teenagers will see the evil in the modern world and turn back to the Amish church and community and will choose to be baptized into the faith. At this time, the parents of these Amish teenagers choose to overlook the new habits and actions of their children. The Amish parents want the best for their children and feel as though allowing them to party and live wild for a time away from them is the best way to teach their children. The parents have the approach to be hands off and ignore the behavior during Rumspringa. This is not an effective manner of parenting for these teenagers at such an influential time in their lives.
Jump up ^ James C. Juhnke (1975). A People of Two Kingdoms: the Political Acculturation of the Kansas Mennonites. Faith and Life Press. p. 137. ISBN 0-87303-662-X.
Beaver, Patricia. Rural Community in the Appalachian South. Lexington: The University Press of Kentucky, 1981.
LaDuke, Winona. All Our Relations: Native Struggles for Land and Life. Cambridge, MA: South End Press, 1999. Print.
Norton, Katzman, Escott, Churacoff, Paterson, Tuttle and Brophy. A People and a Nation. Boston, MA: Houghton Mifflin Company, 1999.
Divine, Robert A. America past and Present. 10th ed. Upper Saddle River, NJ: Pearson Education/Longman, 2013. 245. Print.
The Amish are very dedicated to their faith and believe they should live their life like their savior. They do not believe in modern conveniences such as automobiles, electricity, and any other modern technology. “The Amish are also known as the “plain people” because they tend to separate themselves from the modern world” (Rearick, 2003).
So the question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? Will we be extremists for the preservation of injustice or for the extension of justice? In that dramatic scene on Calvary’s hill, three men were crucified. We must never forget that all three were crucified for the same crime—the crime of extremism. Two were extremists for immorality, and thus fell below their environment. The other, Jesus Christ, was an extremist for love, truth, and goodness, and thereby rose above his environment.
They are vehement in their attacks on the government, the white man, imperialism and Christianity, and their eloquence is touched by that naivete which derives...from an almost total ignorance of the world, economic affairs, and any sense of history. This is not to say that they do not have a cause; it is simply to state that whatever case they may have, they parody it with their odd speech, dress and behaviour. (89)