Amish

This article is about Old Order Amish, but also refers to tacts to shame the wayward member into returning to the
other Amish sects. For other uses, see Amish (disam- church. Almost 90 percent of Amish teenagers choose to
biguation).
be baptized and join the church.[9] During adolescence
rumspringa (running around) in some communities,
nonconforming behavior that would result in the shunning
The Amish (/m/; Pennsylvania Dutch: Amisch,
German: Amische) are a group of traditionalist Chris- of an adult who had made the permanent commitment
of baptism, may meet with a degree of forbearance.[10]
tian church fellowships, closely related to but distinct from Mennonite churches, with whom they share Amish church groups seek to maintain a degree of sepaSwiss Anabaptist origins. The Amish are known for ration from the non-Amish world, i.e. the American and
simple living, plain dress, and reluctance to adopt many Canadian society. There is generally a heavy emphasis
conveniences of modern technology. The history of the on church and family relationships. They typically operformal
Amish church began with a schism in Switzerland within ate their own one-room schools and discontinue
[9]
education
at
grade
eight,
at
age
13/14.
They
value
rural
a group of Swiss and Alsatian Anabaptists in 1693 led
life,
manual
labor
and
humility.
[2]
by Jakob Ammann. Those who followed Ammann became known as Amish.[3]
In the early 18th century, many Amish and Mennonites immigrated to Pennsylvania for a variety of reasons.
Today, the most traditional descendants of the Amish
continue to speak Pennsylvania German, also known as
Pennsylvania Dutch. However, a dialect of Swiss German predominates in some Old Order Amish communities, especially in the American state of Indiana.[4] As of
2000, over 165,000 Old Order Amish live in the United
States and about 1,500 live in Canada.[5] A 2008 study
suggested their numbers have increased to 227,000,[6]
and in 2010 a study suggested their population had grown
by 10 percent in the past two years to 249,000, with increasing movement to the West.[7]

1 History

Amish church membership begins with baptism, usually between the ages of 16 and 25. It is a requirement
for marriage, and once a person has aliated with the
church, he or she may marry only within the faith. Church
districts average between 20 and 40 families, and worship
services are held every other Sunday in a members home.
The district is led by a bishop and several ministers and
deacons.[8] The rules of the church, the Ordnung, must
be observed by every member and cover most aspects of
day-to-day living, including prohibitions or limitations on
the use of power-line electricity, telephones, and automobiles, as well as regulations on clothing. Most Amish do
not buy commercial insurance or participate in Social Security. As present-day Anabaptists, Amish church members practice nonresistance and will not perform any type
of military service.
Members who do not conform to these community ex- Cover of The Amish and the Mennonites, 1938
pectations and who cannot be convinced to repent are excommunicated. In addition to excommunication, mem- The Amish Mennonite movement descends from the 16th
[11]
bers may be shunned,[9] a practice that limits social con- century fellowship known as the Swiss Brethren. The
Swiss Brethren were Anabaptists, and are often viewed
1

2 RELIGIOUS PRACTICES
cution on the Continent. The rst Amish immigrants
went to Berks County, Pennsylvania, but later moved,
motivated by land issues and by security concerns tied
to the French and Indian War. Many eventually settled in Lancaster County, Pennsylvania. Other groups
later settled in, or spread to Alabama, Delaware, Illinois,
Indiana, Iowa, Kansas, Kentucky, Michigan, Minnesota,
Mississippi, Missouri, Montana, Nebraska, New York,
Ohio, Maryland, Tennessee, Wisconsin, Maine, and
Ontario.

An old Amish cemetery in Lancaster County, Pennsylvania,

1941.

as having been a part of the Radical Reformation. Anabaptist means one who baptizes againa reference to
those who had been baptized as infants, but later adopted
a belief in believers baptism, and then let themselves
again be baptized as adults. These Swiss Brethren trace
their origins to Felix Manz (c. 14981527) and Conrad
Grebel (c. 14981526), who had broken from reformer
Huldrych Zwingli.[12]

The Amish congregations remaining in Europe slowly

merged with the Mennonites. The last Amish congregation to merge was the Ixheim Amish congregation,
which merged with the neighboring Mennonite Church
in 1937. Some Mennonite congregations, including most
in Alsace, are descended directly from former Amish
congregations.[16]
Most Amish communities that were established in North
America did not ultimately retain their Amish identity.
The original major split that resulted in the loss of identity occurred in the 1860s. During that decade Dienerversammlungen (ministerial conferences) were held
in Wayne County, Ohio, concerning how the Amish
should deal with the pressures of modern society. The
meetings themselves were a progressive idea; for bishops
to assemble to discuss uniformity was an unprecedented
notion in the Amish church. By the rst several meetings,
the more traditionally minded bishops agreed to boycott
the conferences. The more progressive members, comprising approximately two thirds of the group, retained
the name Amish Mennonite. Many of these eventually
united with the Mennonite Church, and other Mennonite
denominations, especially in the early 20th century. The
more traditionally minded groups became known as the
Old Order Amish.[17]

The Amish movement takes its name from Jakob Ammann (c. 16561730), a Swiss Mennonite leader. Ammann believed Mennonites, the peaceful Anabaptists of
the Low Countries and Germany, were drifting away from
the teachings of Menno Simons and the 1632 Dordrecht
Confession of Faith. Ammann favored stronger church
discipline, including a more rigid application of shunning,
the social exclusion of excommunicated members. Swiss
Anabaptists, who were scattered by persecution throughout the Alsace and the Electorate of the Palatinate, never
practiced strict shunning as had some lowland Anabaptists. Ammann insisted upon this practice, even to the
point of expecting spouses to refuse to eat with each 2 Religious practices
other, until the banned spouse repented.[13] This type of
strict literalism, on this issue, as well as others, brought
about a division among the Mennonites of Southern Ger- Main article: Amish religious practices
many, the Alsace and Switzerland in 1693, and led to Two key concepts for understanding Amish practices are
their rejection of Hochmut (pride, arrogance, haughtiwithdrawal of those who sided with Ammann.
ness) and the high value they place on Demut (humility)
Swiss Anabaptism developed, from this point, in two par- and Gelassenheit (calmness, composure, placidity), often
allel streams. Those following Ammann became known translated as submission or letting-be. Gelassenheit is
as Amish or Amish Mennonite. The others eventually perhaps better understood as a reluctance to be forward,
formed the basis of the Swiss Mennonite Conference. to be self-promoting, or to assert oneself. The Amishs
Because of this common heritage, Amish and Mennon- willingness to submit to the Will of Jesus, expressed
ites retain many similarities. Those who leave the Amish through group norms, is at odds with the individualism
fold tend to join various congregations of Conservative so central to the wider American culture. The Amish
Mennonites.[14][15]
anti-individualist orientation is the motive for rejecting
Amish Mennonites began migrating to Pennsylvania in labor-saving technologies that might make one less dethe 18th century as part of a larger migration from the pendent on community. Modern innovations like elecPalatinate and neighboring areas. This migration was a tricity might spark a competition for status goods, or phoreaction to religious wars, poverty, and religious perse- tographs might cultivate personal vanity.

3.1

Language

Amish couple in horse-driven buggy in rural Holmes County,

Ohio, September 2004)

3.1 Language
Main article: Pennsylvania German language

A scan of the historical document Di Lied haben die sieben

Brder im Gefngn zu Gmnd gemacht

Way of life

Main article: Amish way of life

Most Old Order Amish speak Pennsylvania Dutch,

and refer to non-Amish as English, regardless of
ethnicity.[9] Some Amish who migrated to the United
States in the 1850s speak Bernese German or a Low Alemannic Alsatian dialect. According to one scholar, today, almost all Amish are functionally bilingual in Pennsylvania Dutch and English; however, domains of usage
are sharply separated. Pennsylvania Dutch dominates
in most in-group settings, such as the dinner table and
preaching in church services. In contrast, English is used
for most reading and writing. English is also the medium
of instruction in schools and is used in business transactions and often, out of politeness, in situations involving
interactions with non-Amish. Finally, the Amish read
prayers and sing in Standard German (which, in Pennsylvania Dutch, is called Hochdeitsch[lower-alpha 1] ) at church
services. The distinctive use of three dierent languages
serves as a powerful conveyor of Amish identity.[18] Although the English language is being used in more and
more situations, Pennsylvania Dutch is one of a handful of minority languages in the United States that is neither endangered nor supported by continual arrivals of
immigrants.[19]

Amish lifestyle is dictated by the Ordnung[9] (German, 3.2 Cuisine

meaning: order), which diers slightly from community
to community, and, within a community, from district to See also: Cuisine of the Pennsylvania Dutch
district. What is acceptable in one community may not
be acceptable in another.
Amish cuisine is noted for its simplicity and traditional
Bearing children, raising them, and socializing with qualities. Food plays an important part in Amish soneighbors and relatives are the greatest functions of the cial life and is served at potlucks, weddings, fundraisAmish family. All Amish believe large families are a ers, farewells and other events.[20][21][22][23] Many Amish
foods are sold at markets including pies, preserves, bread
blessing from God.

6 HEALTH

mixes, pickled produce, desserts and canned goods. There are Old Order communities in 27 U.S. states and
Many Amish communities have also established restau- the Canadian province of Ontario; Ohio has the largest
rants for visitors.
population (55,000), followed by Pennsylvania (51,000)
and Indiana (38,000).[30] The largest Amish settlements
are in Holmes County in central Ohio, Lancaster County
in south-eastern Pennsylvania, and Elkhart and LaGrange
4 Population and distribution
counties in northeast Indiana.[31] The largest concentration of Amish west of the Mississippi River is in Missouri,
See also: List of U.S. states by Amish population
with other settlements in eastern Iowa and Southeast
Because the Amish are usually baptized no earlier than Minnesota.[32] In addition, there is a population of approximately 10,000 Old Order Amish in West Central
Wisconsin.[33] Because of rapid population growth in
Amish communities, new settlements are formed to obtain enough farmland. Other reasons for new settlements include locating in isolated areas that support their
lifestyle, moving to areas with cultures conducive to their
way of life, maintaining proximity to family or other
Amish groups, and sometimes to resolve church or leadership conicts.[26]
A small Beachy Amish congregation associated with
Weavertown Amish Mennonite Church exists in the Republic of Ireland.[34]

5 Ethnicity

Amish family shopping near Niagara Falls, Ontario

18 and children are not counted in local congregation

numbers, it is hard to estimate their numbers. Rough
estimates from various studies placed their numbers at
125,000 in 1992; 166,000 in 2000; and 221,000 in
2008.[25] Thus, from 1992 to 2008, population growth
among the Amish in North America was 84 percent (3.6
percent per year). During that time they established 184
new settlements and moved into six new states.[26] In
2000, about 165,620 Old Order Amish resided in the
United States, of whom 73,609 were church members.[27]
The Amish are among the fastest-growing populations
in the world, with an average of seven children per
family.[28]
In 2010, a few religious bodies, including the Amish,
changed the way their adherents were reported to better match the standards of the Association of Statisticians
of American Religious Bodies (ASARB). When looking
at all Amish adherents and not solely Old Order Amish,
there were about 241,000 Amish adherents in 28 states in
2010.[29]

The Amish largely share a German or Swiss-German

ancestry.[35] They generally use the term Amish only
for members of their faith community, and not as an ethnic designation. Those who choose to aliate with the
church, or young children raised in Amish homes, but too
young to yet be church members, are considered to be
Amish. Certain Mennonite churches have a high number of people who were formerly from Amish congregations. Although more Amish immigrated to America
in the 19th century than during the 18th century, most
of todays Amish descend from 18th-century immigrants.
The latter tended to emphasize tradition to a greater extent, and were perhaps more likely to maintain a separate
Amish identity.[36] There are a number of Amish Mennonite church groups that had never in their history been
associated with the Old Order Amish. The former Western Ontario Mennonite Conference (WOMC) was made
up almost entirely of former Amish Mennonites who reunited with the Mennonite Church in Canada.[37] Orland
Gingerichs book The Amish of Canada devotes the vast
majority of its pages not to the Beachy or Old Order
Amish, but to congregations in the former WOMC.

6 Health
Amish populations have higher incidences of particular
genetic disorders, including dwarsm (Ellisvan Creveld syndrome),[38] Angelman Syndrome,[39] and various
metabolic disorders,[40] as well as an unusual distribution
of blood types.[41] Amish represent a collection of dif-

5
ferent demes or genetically closed communities.[42] Since
almost all Amish descend from about 200 18th-century
founders, genetic disorders that come out due to inbreeding exist in more isolated districts (an example of the
founder eect). Some of these disorders are quite rare,
or unique, and are serious enough to increase the mortality rate among Amish children. The majority of Amish
accept these as Gottes Wille (Gods will); they reject
use of preventive genetic tests prior to marriage and genetic testing of unborn children to discover genetic disorders. However, Amish are willing to participate in studies of genetic diseases. Their extensive family histories
are useful to researchers investigating diseases such as
Alzheimers, Parkinsons, and macular degeneration.

An Amish farm near Morristown in New York State.

While the Amish are at an increased risk for some genetic disorders, researchers at The Ohio State University
Comprehensive Cancer CenterArthur G. James Cancer Hospital and Richard J. Solove Research Institute
(OSUCCC-James) have found their tendency for clean
living can lead to better health. Overall cancer rates in
the Amish are 60 percent of the age-adjusted rate for
Ohio and 56 percent of the national rate. Tobacco-related
cancers in Amish adults are 37 percent and non-tobaccorelated cancers are 72 percent of the rate for Ohio adults.
The Amish are protected against many types of cancer both through their lifestylethere is very little tobacco or alcohol use and limited sexual partnersand
through genes that may reduce their susceptibility to cancer. Dr. Judith Westman, director of human genetics at
OSUCCC-James, conducted the study. The ndings were
reported in a recent issue of the journal Cancer Causes &
Control. Even skin cancer rates are lower for Amish, despite the fact many Amish make their living working outdoors where they are exposed to sunlight and UV rays.
They are typically covered and dressed to work in the sun
by wearing wide-brimmed hats and long sleeves which
protect their skin.[43]
The Amish are conscious of the advantages of exogamy.
A common bloodline in one community will often be
absent in another, and genetic disorders can be avoided
by choosing spouses from unrelated communities. For

example, the founding families of the Lancaster County

Amish are unrelated to the founders of the Perth County,
Ontario Amish community. Because of a smaller gene
pool, some groups have increased incidences of certain
inheritable conditions.[44]
The Old Order Amish do not typically carry private commercial health insurance.[45][46] About two-thirds of the
Amish in Pennsylvanias Lancaster County participate in
Church Aid, an informal self-insurance plan for helping
members with catastrophic medical expenses.[45] A handful of American hospitals, starting in the mid-1990s, created special outreach programs to assist the Amish. The
rst of these programs was instituted at the Susquehanna
Health System in central Pennsylvania by James Huebert. This program has earned national media attention in
the United States, and has spread to several surrounding
hospitals.[47][48] Treating genetic problems is the mission
of Clinic for Special Children in Strasburg, Pennsylvania,
which has developed eective treatments for such problems as maple syrup urine disease, a previously fatal disease. The clinic is embraced by most Amish, ending the
need for parents to leave the community to receive proper
care for their children, an action that might result in shunning.
DDC Clinic for Special Needs Children, located in
Middleeld, Ohio, has been treating special-needs children with inherited or metabolic disorders since May
2002.[49] The DDC Clinic provides treatment, research,
and educational services to Amish and non-Amish children and their families.
Although not forbidden or thought of as immoral, most
Amish do not practice any form of birth control. They
are against abortion and also nd articial insemination,
genetics, eugenics, and stem cell research to be inconsistent with Amish values and beliefs.[50]
Peoples Helpers is an Amish-organized network of mental health caregivers who help families dealing with mental illness and recommend professional counselors.[51]
Suicide rates for the Amish of Lancaster County were
5.5 per 100,000 in 1980, about half that of the general
population.[lower-alpha 2]

7 Amish life in the modern world

Main article: Amish life in the modern world
As time has passed, the Amish have felt pressures from
the modern world. Issues such as taxation, education, law
and its enforcement, and occasional discrimination and
hostility are areas of diculty.
The Amish way of life in general has increasingly diverged from that of modern society. On occasion,
this has resulted in sporadic discrimination and hostility from their neighbors, such as throwing of stones or
other objects at Amish horse-drawn carriages on the
roads.[53][54][55]

9 SIMILAR GROUPS
of them even contribute dialect texts.

8 Subgroups of Amish
Main article: Subgroups of Amish

Traditional Amish buggy

The Amish do not usually educate their children past the

eighth grade, believing that the basic knowledge oered
up to that point is sucient to prepare one for the Amish
lifestyle. Almost no Amish go to high school and college. In many communities, the Amish operate their
own schools, which are typically one-room schoolhouses
with teachers (usually young unmarried women) from the
Amish community. On May 19, 1972, Jonas Yoder and
Wallace Miller of the Old Order Amish, and Adin Yutzy
of the Conservative Amish Mennonite Church, were each
ned $5 for refusing to send their children, aged 14 and
15, to high school. In Wisconsin v. Yoder, the Wisconsin Supreme Court overturned the conviction,[56] and the
U.S. Supreme Court armed this, nding the benets of
universal education do not justify a violation of the Free
Exercise Clause of the First Amendment.[57]
The Amish are subject to sales and property taxes. As
they seldom own motor vehicles, they rarely have occasion to pay motor vehicle registration fees or spend money
in the purchase of fuel for vehicles.[58] Under their beliefs
and traditions, generally the Amish do not agree with the
idea of Social Security benets and have a religious objection to insurance.[59] On this basis, the United States
Internal Revenue Service agreed in 1961 that they did
not need to pay Social Security-related taxes. In 1965,
this policy was codied into law.[60] Self-employed individuals in certain sects do not pay into nor receive benets from the United States Social Security system. This
exemption applies to a religious group that is conscientiously opposed to accepting benets of any private or
public insurance, provides a reasonable level of living for
its dependent members and has existed continuously since
December 31, 1950.[61] The U.S. Supreme Court in 1982
claried that Amish employers are not exempt, but only
those Amish individuals who are self-employed.[62]

7.1

Publishing

Over the years, the Amish churches have divided many

times over doctrinal disputes. The largest group, the
Old Order Amish, a conservative faction that separated
from other Amish in the 1860s, are those that have most
emphasized traditional practices and beliefs. There are
as many as eight major subgroups of Amish with most
belonging, in ascending order of conservatism, to the
Beachy Amish, New Order, Old Order, Andy Weaver and
Swartzentruber Amish groups.

8.1 Conicts
Conicts between subgroups of Amish have resulted in
instances of beard cutting attacks on members of the
Amish community.[63][64] Due to the cloistered nature of
Amish lifestyle, they are often reluctant to bring complaints to local police[65] who describe the attacks as very
rare. In September 2012, a group of 16 Amish men
and women from Bergholz, Ohio, were convicted on Federal hate-crime and conspiracy charges, including Samuel
Mullet Sr., who did not participate in the ve hair- and
beard-cutting attacks but was tried as the leader of the
campaign.[66] Initially Samuel Mullet Sr. was sentenced
to 15 years in prison on February 8, 2013, with fteen
others receiving lighter sentences ranging from one year
and one day to seven years;[67][68] after these convictions
were overturned in August 2014 by the United States
Court of Appeals for the Sixth Circuit,[69] these sentences
were reduced in March 2015.[70]

9 Similar groups
Old Order Mennonites, conservative Russian Mennonites, Hutterites, Old German Baptist Brethren, Old Order
German Baptist Brethren and Old Brethren German Baptists are distinct from the Amish. They all emigrated from
Europe, but they arrived with dierent German dialects,
separate cultures, and diverse religious traditions.[71] Particularly, the Hutterites live communally[72] and are generally accepting of modern technology.[73] Noah Hoover
Mennonites are so similar in outward aspects to the Old
Order Amish (dress, beards, horse and buggy, extreme
restrictions on modern technology, Pennsylvania German
language), that they are often perceived as Amish and
even called Amish.[74][75]

The Old Order Amish support an unocial publishing house known as Pathway Publishing Company in
LaGrange, Indiana, and Aylmer, Ontario. Pathway publishes a number of school text books, general reading
books, and periodicals. Some Amish read the Pennsyl- Plain Quakers are similar in manner and lifestyle, includvania German newspaper Hiwwe wie Driwwe, and some ing their attitudes toward war, but are unrelated to the

7
Amish.[76] Early Quakers were inuenced, to some degree, by the Anabaptists, and in turn inuenced the Amish
in colonial Pennsylvania. Most modern Quakers have
since abandoned their traditional dress.[77]

[5] The Amish: history, beliefs, practices, etc. Religious

tolerance. Retrieved November 25, 2011.

10

[7] Scolforo, Mark (July 28, 2010). Amish Population

Growth: Numbers Increasing, Heading West. The Huington Post. Archived from the original on July 16, 2009.
Retrieved July 29, 2010.

In popular culture

Main article: Amish in popular culture

[6] Scolforo, Mark (August 20, 2008). Amish population

nearly doubles in 16 years. USA Today. Associated
Press. Retrieved February 3, 2011.

[8] Kraybill 1994, p. 3.

11

See also

Amish furniture
Amish music
Amish school shooting
Barn raising
Christian views on poverty and wealth

[9] American Experience: The Amish

[10] Amisch Teenagers Experience the World. National Geographic Television.
[11] Hostetler 1993, p. 25.
[12] Hostetler 1993, p. 27.
[13] Smith & Krahn 1981, pp. 6869, 8485.
[14] Smith & Krahn 1981, pp. 2124.
[15] Kraybill 2000, pp. 634.

Fancy Dutch

[16] Nolt 1992.

Martyrs Mirror

[17] Kraybill 2000, p. 67.

Northkill Amish Settlement

Ordnung
Plain people
Simple living
The Amish (lm) PBS documentary

12

Notes

[1] Hochdeitsch is the Pennsylvania Dutch equivalent of the

Standard German word Hochdeutsch; both words literally
mean High German.
[2] The overall suicide rate in 1980 in the USA was 12.5 per
100,000.[52]

13

References

[1] Amish Population Prole 2014. Elizabethtown College,

the Young Center for Anabaptist and Pietist Studies. Retrieved October 2014.
[2] Kraybill 2001, pp. 78.
[3] Kraybill 2001, p. 8.
[4] Zook, Noah and Samuel L Yoder (1998). Berne, Indiana, Old Order Amish Settlement. Retrieved April 3,
2009.

[18] Hurst, Charles E.; McConnell, David L. (2010). An

Amish Paradox: Diversity and Change in the Worlds
Largest Amish Community. The Johns Hopkins University Press. pp. 1516. ISBN 0-8018-9398-4.
[19] Hurst, Charles E.; McConnell, David L. (2010). An
Amish Paradox: Diversity and Change in the Worlds
Largest Amish Community. The Johns Hopkins University Press. p. 15. ISBN 0-8018-9398-4.
[20] Simply Delicious Amish Cooking: Recipes and stories
from the Amish of Sarasota, Florida by Sherry Gore Zondervan, May 7, 2013 256 pages
[21] "isbn:0740797654 - Google Search. google.com. Retrieved December 13, 2014.
[22] The Amish Cook at Home: Simple Pleasures of Food,
Family, and Faith Lovina Eicher 2008
[23] [Traditional Amish Recipes: Homemade Food http:
//books.google.com/books?isbn=1468901133] Bill Vincent 2012
[24] Amish Population Trends 1992-2013. Young Center
for Anabaptist and Pietist Studies, Elizabethtown College.
Retrieved June 12, 2013.
[25] Amish Population Change Summary 19922008
(PDF). Young Center for Anabaptist and Pietist Studies,
Elizabethtown College. Retrieved July 8, 2009.
[26] Population Trends 19922008. Young Center for
Anabaptist and Pietist Studies, Elizabethtown College.
Archived from the original on June 6, 2009. Retrieved
July 8, 2009.

13

REFERENCES

[27] Kraybill 2000.

[41] Hostetler 1993, p. 330.

[28] Ericksen, Julia A; Ericksen, Eugene P; Hostetler, John

A; Huntington, Gertrude E (July 1979). Fertility Patterns and Trends among the Old Order Amish. Population Studies (33): 25576. ISSN 0032-4728. OCLC
39648293.

[42] Hostetler 1993, p. 328.

[29] Manns, Molly. Indianas Amish Population. InContext.

Indiana Business Research Center. Retrieved January 14,
2013.

[44] Ruder, Katherine Kate (July 23, 2004). Genomics in

Amish Country. Genome News Network.

[30] Amish Population by State (2008)". Young Center for

Anabaptist and Pietist Studies, Elizabethtown College.
Archived from the original on June 29, 2009. Retrieved
July 8, 2009.
[31] The Twelve Largest Amish Settlements. Young Center
for Anabaptist and Pietist Studies, Elizabethtown College.
2008. Archived from the original on June 6, 2009. Retrieved July 8, 2009.
[32] Amish Population by State. Young Center for Anabaptist and Pietist Studies, Elizabethtown College. 2009. Retrieved February 4, 2012.
[33] Barrionuevo, Alexei (October 18, 2005). Amish May Be
Good Neighbors, but Not Their Horses. The New York
Times.
[34] Cliord, Michael (August 6, 2000). At ease with the alternative Amish way. Sunday Tribune. Ireland.
[35] Hugh F. Gingerich and Rachel W. Kreider, Revised Amish
and Amish Mennonite Genealogies, Morgantown, PA:
2007. This comprehensive volume gives names, dates and
places of births and deaths, and relationships of most of
the known people of this unique sect from the early 1700s
until about 1860 or so. The authors also include a ve page
History of the First Amish Communities in America.
[36] Nolt 1992, p. 104.
[37] Gingerich, Orland (1990). Western Ontario Mennonite
Conference. Global Anabaptist Mennonite Encyclopedia
Online. Retrieved July 5, 2008.
[38] Ellis-van Creveld syndrome and the Amish. Nature Genetics 24 (3). 2000. doi:10.1038/73389. Archived from
the original on May 17, 2008. Retrieved July 2, 2008.
[39] Harlalka, GV (2013). Mutation of HERC2 causes developmental delay with Angelman-like features. Journal of
Medical Genetics 50 (2). doi:10.1136/jmedgenet-2012101367. Retrieved November 3, 2014.
[40] Morton, D. Holmes; Morton, Caroline S.; Strauss,
Kevin A.; Robinson, Donna L.; Puenberger, Erik G;
Hendrickson, Christine; Kelley, Richard I. (June 27,
2003). Pediatric medicine and the genetic disorders
of the Amish and Mennonite people of Pennsylvania.
American Journal of Medical Genetics 121C (1): 517.
doi:10.1002/ajmg.c.20002. PMID 12888982. Retrieved
July 2, 2008. Regional hospitals and midwives routinely
send whole-blood lter paper neonatal screens for tandem
mass spectrometry and other modern analytical methods
to detect 14 of the metabolic disorders found in these populations

[43] Amish Have Lower Rates of Cancer, Ohio State Study

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[45] Rubinkam, Michael (October 5, 2006). Amish Reluctantly Accept Donations. The Washington Post. Retrieved March 25, 2008.
[46] Amish Studies - Beliefs. Young Center for Anabaptist & Pietist Studies, Elizabethtown College. Retrieved
February 2, 2013.
[47] Milavsky, Bevin (June 18, 2004). Doctors make house
calls in barn. The Daily Item. Archived from the original
on June 19, 2004. Retrieved March 4, 2012.
[48] A culture vastly dierent from the rest of America, The
Irish Medical Times, August 3, 2007
[49] DDC Clinic for Special Needs Children. October 7,
2011. Retrieved November 25, 2011.
[50] Andrews, Margaret M.; Boyle, Joyceen S. (2002).
Transcultural concepts in nursing care. Lippincott. p.
455. ISBN 978-0-7817-3680-0. Retrieved January 19,
2008.
[51] Kraybill 2001, p. 105.
[52] Kraybill (Autumn 1986), et al, Suicide Patterns in a Religious Subculture: The Old Order Amish, International
Journal of Moral and Social Studies 1
[53] Iseman, David (May 18, 1988). Trumbull probes attack
on woman, Amish buggy. The Vindicator. p. 1. Retrieved July 12, 2011.
[54] Stone Amish. Painesville Telegraph. September 12,
1949. p. 2. Retrieved July 12, 2011.
[55] State Police Arrest 25 Boys in Rural Areas. The Vindicator. October 25, 1958. Retrieved July 12, 2011.
[56] Wisconsin v. Yoder, 182 N.W.2d 539 (Wis. 1971).
[57] Wisconsin v. Yoder, 406 U.S. 205, 32 L.Ed.2d 15, 92
S.Ct. 1526 (1972).
[58] Rumble strips removed after the Amish say they're dangerous. WWMT television news. August 20, 2009. Retrieved November 24, 2011. Dobberteen is one of a growing number of people in St. Joseph County who believes
that the Amish shouldn't have a say in what happens with
a state road. 'Some people are saying, Well jeeze, you
know the Amish people don't pay taxes for that, why are
we lling them in what do you think about that? We pay
our taxes,' said Dobberteen. Roads are paid for largely
with gas tax and vehicle registration fees, which the Amish
have no reason to pay.
[59] Kraybill, Donald. Top Ten FAQ (about the Amish)".
PBS/The American Experience. Retrieved February 2,
2013.

[60] U.S. Code collection.

September 20, 2012.

Law.cornell.edu.

Retrieved

[61] Application for Exemption From Social Security and

Medicare Taxes and Waiver of Benets (PDF). Internal
Revenue Service. 2006. Retrieved July 2, 2008.
[62] U.S. v. Lee, 102 S. Ct. 1051 (1982)". August 20, 2009.
Retrieved November 24, 2011. On appeal, the Supreme
Court noted that the exemption provided by 26 U.S.C.
1402(g) is available only to self-employed individuals and
does not apply to employers or employees. As to the constitutional claim, the court held that, since accommodating
the Amish beliefs under the circumstances would unduly
interfere with the fulllment of the overriding governmental interest in assuring mandatory and continuous participation in and contribution to the Social Security system,
the limitation on religious liberty involved here was justied. Consequently, in reversing the district court, the
Supreme Court held that, unless Congress provides otherwise, the tax imposed on employers to support the Social
Security system must be uniformly applicable to all.
[63] Amish men plead 'not guilty' to hair-cutting attacks.
BBC News. January 11, 2012. Retrieved February 4,
2012.
[64] Amish son cuts o fathers beard and hair. BBC News.
November 11, 2011. Retrieved February 4, 2012.
[65] Four arrested over hair and beard attacks on Ohio
Amish. BBC News. October 9, 2011. Retrieved February 4, 2012.
[66] Erik Eckholm (September 20, 2012). Jury Convicts
Amish Group of Hate Crimes. New York Times. Retrieved September 20, 2012.
[67] Amish Sect Leader Gets 15 Years in Beard-Cutting Attacks. New York Times. Retrieved February 8, 2013.

[76] Hamm 2003, p. 101.

[77] Hamm 2003, pp. 1035.

14 Bibliography
Hostetler, John (1993), Amish Society (4th ed.), Baltimore, Maryland; London: Johns Hopkins University Press, ISBN 978-0-8018-4442-3.
Kraybill, Donald B., Karen M. Johnson-Weiner, and
Steven M. Nolt, eds. The Amish (Johns Hopkins
University Press, 2013), 500 pp.
Kraybill, Donald B (1994), Olshan, Marc A, ed.,
The Amish Struggle with Modernity, Hanover, NH:
University Press of New England, p. 304.
Kraybill, Donald B, The Anabaptist Escalator.
(2001) [2000], Anabaptist World USA, Herald Press, ISBN 0-8361-9163-3.
(2001), The Riddle of Amish Culture (revised ed.), ISBN 0-8018-6772-X.
Nolt, SM (1992), A History of the Amish, Intercourse: Good Books.
Smith, C Henry; Krahn, Cornelius (1981), Smiths
Story of the Mennonites (revised & expanded ed.),
Newton, Kansas: Faith and Life Press, pp. 249
356, ISBN 0-87303-069-9.
Swiss Amish, Amish America, Type pad, archived
from the original on March 2, 2009, retrieved March
26, 2009.

[68] FBI 16 Sentenced in Amish Beard-Cutting Case.

Fbi.gov. Retrieved February 11, 2013.
[69] Caniglia, John (August 27, 2014). Federal Appeals
Court Overturns Amish Beard-cutting Convictions, Citing Erroneous Jury Instructions. The Plain Dealer. Retrieved August 28, 2014.
[70] Heisig, Eric (March 2, 2015). Judge reduces sentences
for Amish beard cuttings. The Plain Dealer. Retrieved
March 3, 2015.
[71] Elizabethtown College Young Center. Etown. Retrieved November 25, 2011.
[72] Hutterites. Britannica Online. Encyclopaedia Britannica. Retrieved November 9, 2008.
[73] Laverdure, Paul (2006). Hutterites. Encyclopedia
of Saskatchewan. Canadian Plains Research Center.
Archived from the original on October 13, 2008. Retrieved November 9, 2008.
[74] 7 News Belize. 7newsbelize.com.
[75] Stauer Mennonite Church in Global Anabaptist Mennonite Encyclopedia Online

15 Further reading
Die Botschaft (Lancaster, PA 17608-0807; 717392-1321). Newspaper for Old Order Amish and
Old Order Mennonites; only Amish may place advertisements.
The Budget (P.O. Box 249, Sugarcreek, OH 44681;
330-852-4634). Weekly newspaper by and for
Amish.
The Diary (P.O. Box 98, Gordonville, PA 17529).
Monthly newsmagazine by and for Old Order
Amish.
Beachy, Leroy. Unser Leit ... The Story of the
Amish. Millersburg, OH: Goodly Heritage Books,
2011. 996 pp. ISBN 0-9832397-0-3
DeWalt, Mark W. Amish Education in the United
States and Canada. Rowman and Littleeld Education, 2006. 224 pp.

10

16

EXTERNAL LINKS

Garret, Ottie A and Ruth Irene Garret. True Stories of the X-Amish: Banned, Excommunicated and
Shunned, Horse Cave, KY: Neu Leben, 1998.

Kraybill, Donald B., Karen M. Johnson-Weiner, and

Steven M. Nolt. The Amish. Baltimore: Johns Hopkins University Press, 2013. 520 pp.

Garret, Ruth Irene. Crossing Over: One Womans

Escape from Amish Life, Thomas More, 1998.

Luthy, David. Amish Settlements That Failed, 1840

1960. LaGrange, IN: Pathway Publishers, 1991.
555pp.

Gehman Richard. Plainest of Pennsylvanias Plain

People Amish Folk National Geographic August
1965, pp. 226253 (30 pictures).

Nolt, Steven M. A History of the Amish. Rev. and

updated ed.: Intercourse, Pa.: Good Books, 2003.
379 pp.

Good, Merle and Phyllis. 20 Most Asked Questions

about the Amish and Mennonites. Intercourse, PA:
Good Books, 1979.

Nolt, Steven M. and Thomas J. Myers. Plain Diversity: Amish Cultures and Identities. Baltimore: Johns
Hopkins University Press, 2007. 256 pp.

Hostetler, John A. ed. Amish Roots: A Treasury of

History, Wisdom, and Lore. Baltimore: Johns Hopkins University Press, 1989. 319 pp.

Schachtman, Tom. Rumspringa: To be or not to be

Amish. New York: North Point Press, 2006. 286
pp.

Igou, Brad. The Amish in Their Own Words: Amish

Writings from 25 Years of Family Life, Scottdale,
PA: Herald Press, 1999. 400 pp.

Schlabach, Theron F. Peace, Faith, Nation: Mennonites and Amish in Nineteenth-Century America.
Scottdale, PA: Herald Press, 1988. 415 pp.

Johnson-Weiner, Karen M. Train Up a Child: Old

Order Amish and Mennonite Schools. Baltimore:
Johns Hopkins University Press, 2006. 304 pp.

Schmidt, Kimberly D., Diane Zimmerman Umble,

and Steven D. Reschly, eds. Strangers at Home:
Amish and Mennonite Women in History. Baltimore:
Johns Hopkins University Press, 2002. 416 pp.

Keim, Albert. Compulsory Education and the

Amish: The Right Not to be Modern. Beacon Press,
1976. 211 pp.

Scott, Stephen. The Amish Wedding and Other Special Occasions of the Old Order Communities. Intercourse, PA: Good Books, 1988. 128pp.

Kraybill, Donald B. The Amish of Lancaster County.

Mechanicsburg, PA: Stackpole Books, 2008.

Stevick, Richard A. Growing Up Amish: the Teenage

Years. Baltimore: Johns Hopkins University Press,
2007. 320 pp.

Kraybill, Donald B. ed. The Amish and the State.

Foreword by Martin E. Marty. 2nd ed.: Baltimore:
Johns Hopkins University Press, 2003. 351 pp.

Umble, Diane Zimmerman. Holding the Line: the

Telephone in Old Order Mennonite and Amish Life.
Johns Hopkins University Press, 2000. 192 pp.

Kraybill, Donald B. Renegade Amish: Beard Cutting,

Hate Crimes, and the Trial of the Bergholz Barbers.
Baltimore: Johns Hopkins University Press, 2014.
224 pp.

Umble, Diane Zimmerman and David L. WeaverZercher, eds. The Amish and the Media. Johns Hopkins University Press, 2008. 288 pp.

Kraybill, Donald B. and Carl D. Bowman. On the

Backroad to Heaven: Old Order Hutterites, Mennonites, Amish, and Brethren. Baltimore, Johns Hopkins
University Press, 2002. 330pp.
Kraybill, Donald B. and Steven M. Nolt. Amish Enterprise: From Plows to Prots. 2nd ed. Baltimore:
Johns Hopkins University Press, 2004. 286 pp.
Kraybill, Donald B., Steven M. Nolt and David
L. Weaver-Zercher. Amish Grace: How Forgiveness Transcended Tragedy. New York: Jossey-Bass,
2006. 256 pp.
Kraybill, Donald B., Steven M. Nolt and David L.
Weaver-Zercher. The Amish Way: Patient Faith in a
Perilous World. New York: Jossey-Bass, 2010. 288
pp.

Weaver-Zercher, David L. The Amish in the American Imagination. Baltimore: Johns Hopkins University Press, 2001. 280 pp.
Yoder, Harvey. The Happening: Nickel Mines
School Tragedy. Berlin, OH: TGS International,
2007. 173 pp.

16 External links
Amish in the Global Anabaptist Mennonite Encyclopedia Online
Amish America
Amish Studies at Young Center for Anabaptist &
Pietist Studies at Elizabethtown College
The Amish from the Missouri Folklore Society

11

17
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