Amish

This article is about Old Order Amish, but also refers to other Amish sects. For other uses, see Amish (disambiguation).

Amish

Total population
249,000 (Old Order Amish)
Founder
Jakob Ammann
Regions with significant populations
United States (notably Ohio, Pennsylvania, Indiana and New York) Canada (notably Ontario)
Religions
Anabaptist
Scriptures
The Bible
Languages
Pennsylvania German, Swiss German, English

The Amish ( /ˈɑːmɪʃ/ AH-mish; Pennsylvania Dutch: Amisch, German: Amische), sometimes referred to as Amish Mennonites, are a group of Christian church fellowships that form a subgroup of the Mennonite churches. The Amish are known for simple living, plain dress, and reluctance to adopt many conveniences of modern technology. The history of the Amish church began with a schism in Switzerland within a group of Swiss and Alsatian Anabaptists in 1693 led by Jakob Ammann. Those who followed Ammann became known as Amish.

In the early 18th century, many Amish and Mennonites emigrated 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. As of 2000, over 165,000 Old Order Amish live in the United States and approximately 1500 live in Canada. A 2008 study suggested their numbers have increased to 227,000, and in 2010 a study suggested their population had grown by 10% in the past two years to 249,000, with increasing movement to the West.

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 affiliated 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 member's home. The district is led by a bishop and several ministers and deacons. The rules of the church, the Ordnung, must be observed by every member. These rules cover most aspects of day-to-day living, and include prohibitions or limitations on the use of power-line electricity, telephones, and automobiles, as well as regulations on clothing. Many Amish church members may not buy insurance or accept government assistance such as Social Security. As Anabaptists, Amish church members practice nonresistance and will not perform any type of military service.

Members who do not conform to these expectations and who cannot be convinced to repent are excommunicated. In addition to excommunication, members may be shunned, a practice that limits social contacts to shame the wayward member into returning to the church. During adolescence rumspringa ("running around") in some communities, nonconforming behavior that would result in the shunning of an adult who had made the permanent commitment of baptism, may meet with a degree of forbearance. Amish church groups seek to maintain a degree of separation from the non-Amish (English) world. There is generally a heavy emphasis on church and family relationships. They typically operate their own one-room schools and discontinue formal education at grade eight (age 13/14). They value rural life, manual labor and humility.

History

Cover "Birth of Mennonite movement", 1938

An old Amish cemetery in Lancaster County, Pennsylvania, 1941.

The Amish Mennonite movement descends from the 16th century fellowship known as the Swiss Brethren. The Swiss Brethren were Anabaptists, and are often viewed as having been a part of the Radical Reformation. "Anabaptist" means "one who baptizes again" – a reference to those who had been baptized as infants, but later adopted a belief in "believer's baptism", and then let themselves again be baptized as adults. These Swiss Brethren trace their origins to Felix Manz (ca. 1498–1527) and Conrad Grebel (ca. 1498–1526), who had broken from reformer Huldrych Zwingli.

The Amish movement takes its name from Jakob Ammann (c. 1656–1730), 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 Mennonite 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.^{[citation needed]} Ammann insisted upon this practice, even to the point of expecting spouses to refuse to eat with each other, until the banned spouse repented. This type of strict literalism, on this issue, as well as others, brought about a division among the Mennonites of Southern Germany, the Alsace and Switzerland in 1693, and led to withdrawal of those who sided with Ammann.

Swiss Anabaptism developed, from this point, in two parallel streams. Those following Ammann became known as Amish or Amish Mennonite. The others eventually formed the basis of the Swiss Mennonite Conference. Because of this common heritage, Amish and Mennonites retain many similarities. Those who leave the Amish fold tend to join various congregations of Conservative Mennonites.

Amish Mennonites began migrating to Pennsylvania in the 18th century as part of a larger migration from the Palatinate and neighboring areas. This migration was a reaction to religious wars, poverty, and religious persecution on the Continent.^{[citation needed]} The first 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.^{[citation needed]} 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, Canada.

The Amish congregations remaining in Europe slowly merged with the Mennonites. The last Amish congregation to merge with the Mennonites 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.

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.^{[citation needed]} By the first 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.

Religious practices

Main article: Amish religious practices

A scan of the historical document Diß Lied haben die sieben Brüder im Gefängnüß zu Gmünd gemacht

Amish couple in horse-driven buggy in rural Holmes County, Ohio, September 2004)

Two key concepts for understanding Amish practices are their rejection of Hochmut (pride, arrogance, haughtiness) and the high value they place on Demut (humility) and Gelassenheit (calmness, composure, placidity), often translated as "submission" or "letting-be". Gelassenheit is perhaps better understood as a reluctance to be forward, to be self-promoting, or to assert oneself. The Amish's willingness to submit to the "Will of Jesus", expressed through group norms, is at odds with the individualism so central to the wider American culture. The Amish anti-individualist orientation is the motive for rejecting labor-saving technologies that might make one less dependent on community. Modern innovations like electricity might spark a competition for status goods, or photographs might cultivate personal vanity.

Way of life

Main article: Amish way of life

Amish lifestyle is dictated by the Ordnung (German, meaning: order), which differs slightly from community to community, and, within a community, from district to district. What is acceptable in one community may not be acceptable in another. No summary of Amish lifestyle and culture can be totally adequate, because there are few generalities that are true for all Amish. Groups may separate over matters such as the width of a hat-brim, the color of buggies, or various other issues.

Having children, raising them, and socializing with neighbors and relatives are the greatest functions of the Amish family. All Amish believe large families are a blessing from God.

Language

Main article: Pennsylvania German language

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, or High, German (Hoch Deitsch) at church services. The distinctive use of three different languages serves as a powerful conveyor of Amish identity. Although "the English language is being used in more and more situations, nonetheless 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."

Population and distribution

Amish family near Niagara Falls, Ontario

See also List of U.S. states by Amish population

Historical populations
Year	Pop.	±%
1920	5,000	—
1928	7,000	+40.0%
1936	9,000	+28.6%
1944	13,000	+44.4%
1952	19,000	+46.2%
1960	28,000	+47.4%
1968	39,000	+39.3%
1976	57,000	+46.2%
1984	84,000	+47.4%
1992	125,000	+48.8%
2000	166,000	+32.8%
2008	221,000	+33.1%
2010	249,000	+12.7%
US Populations sources: 221,000 in 2008; 249,000 in 2010.

Because members usually get baptized no earlier than 18 and children are not counted in local congregation numbers, it is difficult to put an exact figure on the number of Amish. Rough estimates from various studies have placed their numbers at 125,000 in 1992; 166,000 in 2000; and 221,000 in 2008. Thus, from 1992 to 2008, population growth among the Amish in North America was 84% (3.6% per year). During that time they established 184 new settlements and moved into six new states. In 2000, approximately 165,620 Old Order Amish resided in the United States, of whom 73,609 were church members. The Amish are among the fastest-growing populations in the world, with an average of seven children per family.

There are Old Order communities in 27 U.S. states and the Canadian province of Ontario; Ohio has the largest population (55,000), followed by Pennsylvania (51,000) and Indiana (38,000). The largest Amish settlements are in Holmes County in central Ohio, Lancaster County in south-central Pennsylvania, and Elkhart and LaGrange counties in northeast Indiana. The largest concentration of Amish west of the Mississippi River is in Missouri, with other settlements in eastern Iowa and Southeast Minnesota. In addition, there is a population of approximately 10,000 Old Order Amish in West Central Wisconsin. Because of rapid population growth in Amish communities, new settlements are formed to obtain sufficient 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 conflicts.

A small Beachy Amish congregation associated with Weavertown Amish Mennonite Church exists in Republic of Ireland.

Ethnicity

The Amish largely share a German or Swiss-German ancestry. They generally use the term "Amish" only for members of their faith community, and not as an ethnic designation. Those who choose to affiliate 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 today's 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. There are a number of Amish Mennonite church groups that had never in their history been associated with the Old Order Amish.^{[citation needed]} The former Western Ontario Mennonite Conference (WOMC) was made up almost entirely of former Amish Mennonites who reunited with the Mennonite Church in Canada. Orland Gingerich's 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.

Health

Amish populations have higher incidences of particular genetic disorders, including dwarfism (Ellis–van Creveld syndrome), and various metabolic disorders, as well as an unusual distribution of blood types. Amish represent a collection of different demes or genetically closed communities. 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 effect). 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" (God's 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 Alzheimer's, Parkinson's, and macular degeneration.

While the Amish are at an increased risk for a number of genetic disorders, researchers at The Ohio State University Comprehensive Cancer Center—Arthur G. James Cancer Hospital and Richard J. Solove Research Institute (OSUCCC-James) have found their tendencies for clean living can lead to a healthier life. Overall cancer rates in the Amish population are 60 percent of the age-adjusted rate for Ohio and 56 percent of the national rate. The incidence of tobacco-related cancers in the Amish adults is 37 percent of the rate for Ohio adults, and the incidence of non-tobacco-related cancer is 72 percent. The Amish have protection against many types of cancer both through their lifestyle—there is very little tobacco or alcohol use and limited sexual partners—and through genes that may reduce their susceptibility to cancer. Dr. Judith Westman, director of human genetics at OSUCCC-James, conducted the study. The findings 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 to protect their skin.

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.

The Old Order Amish do not typically carry private commercial health insurance. About two-thirds of the Amish in Lancaster County participate in Church Aid, an informal self-insurance plan for helping members with catastrophic medical expenses. A handful of American hospitals, starting in the mid-1990s, created special outreach programs to assist the Amish. The first 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. Treating genetic problems is the mission of Clinic for Special Children in Strasburg, Pennsylvania, which has developed effective 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 Middlefield, Ohio, has been treating special-needs children with inherited or metabolic disorders since May 2002. 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, hence their large families. They are against abortion and also find "artificial insemination, genetics, eugenics, and stem cell research" to be "inconsistent with Amish values and beliefs".

People's Helpers is an Amish-organized network of mental health caregivers who help families dealing with mental illness and recommend professional counselors. Suicide rates for the Amish of Lancaster County were 5.5 per 100,000 in 1980, about half that of the general population and a third the rate of the non-religious population.

Amish life in the modern world

Main article: Amish life in the modern world

Traditional Amish buggy

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 difficulty.

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.

The Amish do not usually educate their children past the eighth grade, believing that the basic knowledge offered up to that point is sufficient 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 (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 fined $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, and the U.S. Supreme Court affirmed this, finding the benefits of universal education do not justify a violation of the Free Exercise Clause of the First Amendment.

Like other citizens, Amish pay sales and property taxes. However, Amish buggies, bicyclists, and pedestrians use public highways, but need not pay either motor vehicle registration fees or motor fuel taxes. Under their beliefs and traditions, the Amish do not agree with the idea of social security benefits and have a religious objection to insurance. 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 codified into law. Self-employed individuals in certain sects do not pay into, nor receive benefits from, United States Social Security. This exemption applies to members of a religious group that is conscientiously opposed to accepting benefits of any private or public insurance, provides a reasonable level of living for its dependent members and has existed continuously since December 31, 1950. The U.S. Supreme Court in 1982 clarified that Amish employers are not exempt, but only those Amish individuals who are self-employed.

Publishing

The Old Order Amish support an unofficial 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.

Subgroups of Amish

Main article: Subgroups of Amish

Over the years, the Amish churches have divided many times over doctrinal disputes. The "Old Order" Amish, a conservative faction that withdrew from fellowship with the wider body of Amish in the 1860s, are those that have most emphasized traditional practices and beliefs. There are as many as eight different subgroups of Amish with most belonging, in ascending order of conservatism, to the Beachy Amish, New Order, Old Order, or Swartzentruber Amish sects.

Conflicts

Conflicts between subgroups of Amish have resulted in instances of "beard cutting" attacks on members of the Amish community. Due to the cloistered nature of Amish lifestyle, they are often reluctant to bring complaints to local police who describe the attacks as "very rare".^{[citation needed]}

Similar groups

Old Order Mennonites, Conservative Mennonites, Hutterites, and Old German Baptist Brethren are distinct from the Amish. They all emigrated from Europe, but they arrived with different dialects, separate cultures, and diverse religious traditions. Particularly, the Hutterites live communally and are generally accepting of modern technology.

Plain Quakers are similar in manner and lifestyle, but unrelated to the Amish. Early Quakers were influenced, to some degree, by the Anabaptists. Most modern Quakers have since abandoned their traditional dress.

Portrayal in popular entertainment

Film

Topical

Peter Weir's 1985 drama Witness is set and filmed in the Amish community of Lancaster County, Pennsylvania. Harvest of Fire is a 1996 Hallmark Hall of Fame made-for-TV movie about an FBI agent's investigation of cases of suspected arson in an Amish farming community. The 2002 documentary Devil's Playground follows a group of Amish teenagers during rumspringa, and it portrays their personal dilemma with both the "English" world and the decision on whether or not to be baptized as adult members of the church.

In Kingpin, a former bowling champion coaches a young Amish man in winning a bowling tournament to win enough money to save his family's farm.

Michael Landon, Jr.'s 2007 film Saving Sarah Cain shows the removal of young Amish children to the big city and realizing the life they can have with both the Amish and English world. Producer Larry Thompson's 2010 Lifetime Original Movie Amish Grace portrayed the events surrounding an Amish school shooting in Nickel Mines, Pennsylvania.

Episodical

In the comedy Sex Drive, the three main characters hitchhike with an Amish man, played by Seth Green, who takes them to his home. There they find a party during Rumspringa, where the character Lance meets his future love interest in the film. In the George Romero film Diary of the Dead, a deaf Amish man appears and helps the main survivors before killing himself after being infected.

For Richer or Poorer is a 1997 comedy film starring Tim Allen and Kirstie Alley, who find themselves hiding in a small Amish community in Pennsylvania.

Literature

Modern novels

Paul Levinson's 1999 Locus Award–winning novel The Silk Code portrays Amish farmers involved in a science-fiction mystery about biotechnology and mysterious deaths. Jodi Picoult's 2000 novel (and 2004 TV movie) Plain Truth deal with a crime concerning the death of a newborn infant on an Amish farm. Other novels dealing with the Amish are Lurlene McDaniel's 2002 The Angels Trilogy, Beverly Lewis's extensive series of Amish romantic fiction, Paul Gaus's Ohio Amish Mystery series, set among the Amish community in Holmes County, Ohio, and Richard Montanari's Philadelphia crime series features a homicide detective named Joshua Bontrager who grew up Amish.

Older novels

Helen Reimensnyder Martin's 1905 novel Sabina, a Story of the Amish, similar to her 1904 novel Tillie, a Mennonite Maid, so harshly depicted its subjects as to provoke cries of misrepresentation. Anna Balmer Myers' 1920 novel Patchwork: a Story of "the Plain People", like her 1921 novel Amanda: A Daughter of the Mennonites, are generally regarded as gentle correctives to the work of Martin. Ruth Lininger Dobson's 1937 novel Straw in the Wind, written while a student at the University of Michigan and receiving the school's Hopwood Award, so negatively depicted the Amish of Indiana that Joseph Yoder was motivated to correct the severe stereotypes with a more accurate book about the Amish way of life. In 1940, he wrote the gentler Rosanna of the Amish, a story of his mother's life (and his own). He later wrote a sequel, Rosanna's Boys (1948), as well as other books presenting and recording what he regarded as a truer picture of Amish culture.

Children's literature

Marguerite de Angeli's 1936 children's story Henner's Lydia portrays a tender Amish family. The author sketched many of the illustrations at the site of the Little Red Schoolhouse still standing at the intersection of Pennsylvania Route 23 and Red Schoolhouse Road, just west of Morgantown, Pennsylvania. Today the building is the Amish Mennonite Information Center. The Lancaster County landscape, portrayed in the end papers of the book, can be recognized throughout the area. De Angeli's illustrations of a nearby bank barn were sketched just hours before the barn was destroyed by fire. She incorporated the incident in her 1944 Caldecott Honor book Yonie Wondernose, a story about a curious Amish boy, younger brother to the Lydia of Henner's Lydia. Another popular children's book, Plain Girl by Virginia Sorensen, was published in 1956, and is still in print.

Theatre

The 1955 Broadway musical show, Plain and Fancy, is an early stage-play portrayal of the Amish people. Set in Lancaster County, it tells of a couple from New York who encounter the quaint Amish lifestyle when they arrive to sell off some property. This show depicted "shunning" and "barn-raising" to the American audience for the first time. Another play featuring the Amish is Quiet in the Land, a Canadian play concerning Amish struggles during World War I (1917–1918).

Television

NBC aired, in 1988, a family drama called Aaron's Way about an Amish family who moved to California and had to adjust to a non-Amish lifestyle. Numerous other TV shows have presented episodes with Amish characters or storylines. Some of them include Family Guy, Tales of the Gold Monkey, Arthur, The Simpsons, Sledge Hammer!, Futurama, Dexter's Laboratory, Picket Fences, Murder She Wrote, MacGyver, Guiding Light, ER, Grey's Anatomy, Bones, My Name Is Earl, Glenn Martin, DDS, In Plain Sight and Cold Case. In the summer of 2004, a controversial reality-television program called Amish in the City aired on UPN. Amish teenagers were exposed to non-Amish culture by living together with "English" teens and, at the time of the show, had yet to decide if they wanted to be baptized into the Amish church. On Wednesday February 18, 2009, BBC2 aired "Trouble in Amish Paradise", a one-hour documentary on Ephraim and Amanda Stoltzfus and their desire to adhere to Evangelical Christianity whilst remaining Amish in culture. In 2012, the National Geographic Channel debuted the documentary reality series Amish: Out of Order, about the lives of former Amish who have left the community.

Music

"Weird Al" Yankovic's 1996 parody "Amish Paradise" and the accompanying music video were an affectionate send-up of Coolio's earlier rap song "Gangsta's Paradise", with Yankovic and former The Brady Bunch actress Florence Henderson in Amish garb, and lyrics reflecting Amish themes.

See also

• Amish furniture
• Amish music
• Amish school shooting
• Christian views on poverty and wealth
• Fancy Dutch
• Martyrs Mirror
• Northkill Amish Settlement
• Ordnung
• Plain people
• Simple living

References

• Hamm, Thomas D. (2003). Amish Society (fourth ed.). Columbia University Press. ISBN 0-231-12362-0. 
• Hostetler, John (1993). Amish Society (fourth ed.). Baltimore, Maryland; London: Johns Hopkins University Press. ISBN 978-0-8018-4442-3. 
• Kraybill, Donald B. (2001). Anabaptist World USA. Herald Press. ISBN 0-8361-9163-3. 
• Kraybill, Donald B. (2001). The Riddle of Amish Culture (Revised ed.). ISBN 0-8018-6772-X. 
• Smith, C. Henry (1981). Smith's Story of the Mennonites. Revised and expanded by Cornelius Krahn. Newton, Kansas: Faith and Life Press. pp. 249–356. ISBN 0-87303-069-9. 
• "Amish America: Swiss Amish". Archived from the original on March 02 2009. http://amishamerica.typepad.com/amish_america/swiss_amish/. Retrieved March 26, 2009. 

Further reading

• Die Botschaft (Lancaster, PA 17608-0807; 717-392-1321). Magazine for Old Order Amish published by non-Amish; 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 Littlefield Education, 2006. 224 pp.
• Garret, Ottie A and Ruth Irene Garret. True Stories of the X-Amish: Banned, Excommunicated and Shunned, Horse Cave, KY: Neu Leben, 1998.
• Garret, Ruth Irene. Crossing Over: One Woman's Escape from Amish Life, Thomas More, 1998.
• Good, Merle and Phyllis. 20 Most Asked Questions about the Amish and Mennonites. Intercourse, PA: Good Books, 1979.
• Hostetler, John A. ed. Amish Roots: A Treasury of History, Wisdom, and Lore. Baltimore: Johns Hopkins University Press, 1989. 319 pp.
• Igou, Brad. The Amish in Their Own Words: Amish Writings from 25 Years of Family Life, Scottdale, PA: Herald Press, 1999. 400 pp.
• Johnson-Weiner, Karen M. Train Up a Child: Old Order Amish and Mennonite Schools. Baltimore: Johns Hopkins University Press, 2006. 304 pp.
• Keim, Albert. Compulsory Education and the Amish: The Right Not to be Modern. Beacon Press, 1976. 211 pp.
• Kraybill, Donald B. The Amish of Lancaster County. Mechanicsburg, PA: Stackpole Books, 2008.
• Kraybill, Donald B. ed. The Amish and the State. Foreword by Martin E. Marty. 2nd ed.: Baltimore: Johns Hopkins University Press, 2003. 351 pp.
• Kraybill, Donald B. and Marc A. Olshan, ed. The Amish Struggle with Modernity. Hanover, NH: University Press of New England, 1994. 304 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 Profits. 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.
• Luthy, David. Amish Settlements That Failed, 1840–1960. LaGrange, IN: Pathway Publishers, 1991. 555pp.
• Nolt, Steven M. A history of the Amish. Rev. and updated ed.: Intercourse, Pa.: Good Books, 2003. 379 pp.
• Nolt, Steven M. and Thomas J. Myers. Plain Diversity: Amish Cultures and Identities. Baltimore: Johns Hopkins University Press, 2007. 256 pp.
• Schachtman, Tom. Rumspringa: To be or not to be Amish. New York: North Point Press, 2006. 286 pp.
• Schlabach, Theron F. Peace, Faith, Nation: Mennonites and Amish in Nineteenth-Century America. Scottdale, PA: Herald Press, 1988. 415 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.
• Scott, Stephen. The Amish Wedding and Other Special Occasions of the Old Order Communities. Intercourse, PA: Good Books, 1988. 128pp.
• Stevick, Richard A. Growing Up Amish: the Teenage Years. Baltimore: Johns Hopkins University Press, 2007. 320 pp.
• Umble, Diane Zimmerman. Holding the Line: the Telephone in Old Order Mennonite and Amish Life. Johns Hopkins University Press, 2000. 192 pp.
• Umble, Diane Zimmerman and David L. Weaver-Zercher, eds. The Amish and the Media. Johns Hopkins University Press, 2008. 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.

External links

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