Brian Lande
Introduction to Cultural Anthropology
3/4/98
5598 Words
I. Introduction
Watching the Amish riding their horse drawn carriages through
Lancaster County, Pennsylvania, you catch a glimpse of how life would
have been 150 years ago. The Amish, without their electricity, cars,
and television appear to be a static culture, never changing. This,
however, is just an illusion. In fact, the Amish are a dynamic
culture which is, through market forces and other means, continually
interacting with the enormously tempting culture of America. So, one
might be led to wonder how a culture like the Amish, one that seems
so anachronistic, has not only survived but has grown and flourished
while surrounded by a culture that would seem to be so detrimental to
its basic ideals. The Amish, through biological reproduction,
resistance to outside culture, compromise, and a strong ethnic
symbolism have managed to stave off a culture that waits to engulf
them. Why study the Amish? One answer would be, of course, to learn
about their seemingly pure cooperative society and value system
(called Ordung). From this, one may hope to learn how to better
America's problem of individualism and lack of moral or ethical
beliefs. However, there is another reason to study the Amish. Because
the Amish have remained such a large and distinct culture from our
own, they provide an opportunity to study the affects of cultural
transmission, resistance, and change, as well as the results of
strong symbolism in maintaining ethnic and cultural isolation.
II. History of the Amish
The Amish have their roots in the Protestant Reformation of 16th
century Europe, led by Martin Luther. Of these Protestant groups one
sect was the Anabaptists. The first Anabaptist group was known as the
Brethren. Anabaptists (which means rebaptized) believed that church
membership should be voluntary (Good 1979, p.10). Because the
Anabaptists believed that church membership should be voluntary and
Baptism repeated as an adult, they were persecuted by both Catholics
and Protestants. The Amish began as a break off of another Anabaptist
group called Mennonites, named after their leader Menno Simons. The
Amish, led by Jakob Amman, split in 1693, from the Mennonites over
disagreements about purity and excommunication, also known as
shunning (Good 1979, p.13). Shunning is the Amish practice of
censuring its members. The actual process of shunning is the cutting
of all social contact with the excommunicated member. Church members
may not talk or interact in any way with a shunned Amish person
without risk of being shunned themselves. Shunning is an extremely
efficient manner of maintaining social order. Because the Amish are
raised in a very communal society, shunning is a strong psychological
punishment as well as a social force. The split over shunning was
neither the first split in the Anabaptist movement nor between the
Amish.
Eventually, both Mennonites and Amish were forced, due to
persecution, to flee from Switzerland to Germany. It is from the
German dialects (high German) the Amish spoke in Germany and
Switzerland, that Pennsylvania Dutch originates (more on this later).
The Amish, subjected to persecution in Germany during the 18th
century, were forced to flee once again; this time to the United
States to seek religious freedom. The Amish settled in Pennsylvania
where there was rich, fertile soil to farm, as had been their
heritage, and they became known as the Pennsylvania Dutch (Microsoft
Encarta 1997, Amish). The name "Pennsylvania Dutch" comes from the
misinterpretation of the word Deutsch or
German. It is interesting to note that the Amish
settlement in Lancaster, PA, started at the beginning of the 19th
century has increased to 16,500 in the 1990's (Kraybill 1990, p.6).
Once settled in the Pennsylvania, the Amish began to spread out to
the Midwestern states and Canada during the 19th and 20th
century.
The split from the Mennonites in Europe was not the last split in the
Anabaptist movement. In the United States and Canada there are
several groups known as Amish, often each sect differing over the
adoption of the surrounding culture's technology (rather than
theology). The most conservative Amish group is known as the Old
Order Amish. Newer Amish groups are called the Beachy and New Order
Amish. While to the outsider it may seem that divisions are based on
theology, they would be mistaken. Old Order Amish differ most from
the Beachy and New Order Amish in that they don't use electricity,
telephones and tractors--mostly issues of technology. A small
theological difference is the way bible study is treated. The Old
Order Amish believe that intensive bible study leads to critical
interpretation of the bible (such as the Hasidic Jews study). This
goes against their belief of a literal interpretation of the bible.
Another reason has to do with the value of memorizing quotations from
the bible. Religion, however, is not the primary
difference between the Old and New Order Amish. The New Order Amish
have a quicker rate of social change and acceptance of modernization
than do the Old Order Amish. New Order Amish often use electricity to
power farm equipment and even household appliances. It is not unknown
for them to also have telephones in the house, which are banned in
the Old Order. The Old Order do not allow telephones or 110 volt
electricity as it quite literally ties the Amish to the outside
world, eventually, they believe, leading to television and other
"worldliness." Gas-powered tractors are often used by the New Order
Amish instead of draft horses. Beachy Amish are similar to the New
Order, except that they may own cars. (The Old and New
Order Amish do not object to riding in cars but to the ownership of
them. This is due to the negative increase in freedom and
individualism it gives the Amish men). Differences between the Amish
vary from state to state and between church districts. The Amish do
not, like Catholics, have a central figure or consistent laws
governing their actions. Instead, decisions are made in the
individual church districts (usually 20-40 families or 50-150 members
per church district) according to unwritten doctrine.
III. Economy
The Amish (all groups), since arriving in Pennsylvania, have largely
remained an agricultural society. In fact, their skills in farming
are exemplary. It varies whether the Amish work in dairy, cash crops,
or other agricultural fields. Amish farms tend to resemble most
family farms. They are small and self-sufficient, made to meet the
needs of the family. In fact, most Amish are banned from having large
operations, thus keeping a balance of power in the Amish community
and reducing individualism and pride.
Recently, however, economic necessities and land prices have forced a
growing proportion of younger Amish off the farm and into other
business ventures. The most common of these are carpentry,
handicrafts, black smithing, dry goods, etc. In Lancaster County,
Pennsylvania, loss of ariable land to development, as well as a large
population increases of both Amish and outsiders, have crowded the
remaining farms. There are of course, other economic reasons for
changes in the Amish market such as price competition with the
"English" and exterior market forces.
Many Americans have heard the rumor that the Amish keep large stashes
of money and are, in fact, wealthy. This is not only false but it has
led to many robberies of the Amish and bitterness from those who do
not believe the Amish pay taxes. The Amish, like most Americans, keep
their money in banks. They also pay taxes. The only major tax they
are exempted from is the Social Security tax and its benefits. While
there may be a few wealthy Amish, they are few and would not boast
about it. Most Amish have very little money and many live at what the
government calls the poverty line ($14,335 for a family of four)
[Gelles and Levin 1995, p.259]. However, the Amish, while
surrounded by a cash economy, do not participate in it. It would be
unwise to apply our class and economic statuses to the Amish. They
are, after all, largely agricultural, grow their own food, and are
self-sufficient. They often have none of the utility bills to pay, no
car to maintain, and no insurance (the Amish insurance is their
community). Another reason the Amish do not need to raise much
capital has to do with farmhands. Unlike most farmers who have hired
help, the Amish can rely on their children and large families for
help on the farm. Many older Amish hand down their farms to their
children. This keeps many Amish men from going into debt and leaving
the Order and furthers the growth of Amish society. Much of an Amish
man's wealth is in assets such as his farm, horses, equipment, etc.
In this aspect, the Amish live more like middle class citizens than
poverty stricken farmers or wealthy land owners. Thus, it is
important when considering the Amish, to not apply our
cultural and economic values to them. These same Amish cultural and
economic values are also responsible for Amish social change and
preserving church membership.
IV. Education
The Amish educational system is very unique and reminiscent
of the educational system of the 19th century. Amish children usually
attend single-room school houses until the eighth grade, taught by a
young unmarried women. Most Amish don't attend high school and
college is not permitted. While the Amish educational system may seem
inadequate for today's world, it fits perfectly into Amish society,
preparing Amish youth for further roles in Amish society. Amish
education also serves as a major way to prevent socialization by the
outside world. It is the Amish way of asserting social control over
its youth to remain distinct from the rest of society.
Amish schools do not focus on religion, though there is a strong
emphasis on Christian values. Instead of religion, more practical
subjects are taught to "scholars" (the name Amish give to students).
English, arithmetic, practical math, reading and writing skills are
the main focus of Amish education. Since the Amish usually enter into
areas of farming and craft, and children are required to help on
family farms, Amish youth are not required to have more than an
eighth grade education. This did not used to be so. For many years
Amish parents were arrested for not sending their children to high
school. Amish parents felt that would conflict with their moral and
religious beliefs by teaching evolution and sex education. High
school students, Amish parents feared, would also teach their
children harmful behavior. It was not until Wisconsin vs.
Yoder (1972) that the Supreme Court agreed, in a 7-0 decision,
that the Amish had the right to educate their children in manner they
felt necessary to preserve their culture, yet required mandatory
education until eighth grade (Good 1979, p.36 and Microsoft Encarta
Encyclopedia 1997, Amish ). College is not permitted
because of the fear of instilling a sense of superiority in scholars.
I want to emphasize that the Amish do not frown on education--they
respect it and require the resources of college-educated
veterinarians for their animals and doctors for their health.
V. Family Structures, Courting, Marriage, Funeral
A. Family Structure
The Amish family is comprised of a large extended family.
Families usually are composed of two parents (divorce is
unthinkable), seven children (since no birth control is used), and
often grandparents and close relationships with cousins, brothers,
sisters, aunts, and uncles. Since the Amish don't have cars and
remain largely in agriculture, families tend to stay together and
keep in close contact, unlike in urban societies. This has allowed
for extremely large extended families with much interaction. These
large families provide the foundation of Amish society and for the
welfare of other family members. This strong family unit is a major
reason that most Amish become members of the Amish church. Another
interesting fact about Amish families is the "Grandpa House." The
"Grandpa House" is the additional house or addition to a house built
to house grandparents after retirement (Hostetler 1983, p.33). After
many years of work, the grandparents can be taken care of by their
family and are very interactive with the grandchildren.
B. Courting
Amish courting practices, at one level, are surprisingly
similar to that of the English. Like most Americans, Amish youth meet
at group gatherings (in the case of the Amish, in church gatherings,
youth groups, or singings). Amish parents give their teenage youth a
great deal of freedom to stretch rules and "spread their wings," with
very little parental knowledge or interference. This is to allow the
youth to "get things out of their system' before choosing to become
baptized Amish adults. After becoming fond of one particular youth, a
young couple begins to court in secret. Often, the young male will
drive the female home after church (with "fancy" courting horse
fittings) or get together and/or they will sneak away together to be
with each other while others politely ignore them. Often the young
Amish man will visit the female at night and she will proceed to make
him a snack. However, at this point they are under the careful
observation of the church and family. Though there is some individual
choice in courting, there is only a selected group that youth may
associate with. Because of this, there is no room for courting
non-Amish, which would lead to excommunication. This is just another
example of Amish social control.
C. Marriage
After the young couple decides to marry their names are
"published" several weeks before they marry. Being "published" is the
Amish way of announcing publicly a couples intention to marry. Most
marriages take place during November and early December after the
harvests (Good 1979, p.52).
Amish marriage, like the Amish, is a simple affair. The entire church
will be invited to the marriage which will be held on a Sunday, as
well as other relatives and friends. It is not unusual for there to
be over 200 people at a wedding! Four hour services are held at
weddings, usually beginning at 9 a.m. The sermon is long but is
followed by singing from the Ausbound , the Amish book
of hymns. The actual marriage consists of a blessing done by the
whole community and simple vows. The communal blessing during a
marriage is an example of the importance of community in Amish
culture, unlike in American culture where two individuals fall in
love and then recklessly get married. Also, at Amish weddings there
is no fancy dress, ring, or kissing, though everyone is dressed in
their Sunday church clothes and the bride wears a special, but plain,
new apron that will be used for Sunday church. After services, a
large meal is served, with dishes brought from all of the visiting
families. For the couple's honeymoon, they will travel for several
months to visit with families in their church and friends. It is
during their honeymoon that they will also receive their wedding
gifts at each visit, largely practical items that they will need for
their new home and life.
D. Funerals
Death is also treated simply. Most Amish bury their dead three days
after death. They are buried in their Sunday clothes with the women
in the apron they were married in. Coffins are usually simple and
made of wood (Good 1979, pp.66,68). The whole church attends and
contributes to the meal afterward.
VI. Religion
Despite what many think, the Amish are Christians. What
creates this confusion about the Amish is their Conservative nature,
adult baptism, and the lack of evangelism. The Amish have no
religious opposition to evangelism but rather it has been forgotten
and never revived. This was not always so. Early during the
Anabaptist movement, both Amish and Mennonites possessed a zeal for
evangelism. As the Amish were further persecuted, they were forced to
abandon evangelism and keep their beliefs and religious activities
inconspicuous, thus, saving their lives and philosophy (Amish
FAQ, 1997). In order to survive, the Amish had to make
cultural compromises now and then. This trend has continued until the
present day so as to make evangelism almost seem improper. By not
being evangelistic, the Amish have also served the purpose of
excluding outsiders from their ranks, thus preserving Amish
culture.
Amish church services do not take place at a single site but rather
the church moves around to the houses of church members. The movement
of church services most likely also has to do with the persecution
the Amish dealt with in Europe. But it also serves the purpose of
reinforcing the philosophy that the people are the church and that
religion is central to the Amish way of life. Men and women are
separated at church services and enter from separate doors. Older
members sit up front and nursing mothers with infants sit in the
rear. Small children may sit with either parents and are kept quiet
with small toys and candies.
The Amish believe in voluntary baptism, which some consider odd. But
voluntary baptism serves an important purpose. It allows Amish youth
to experiment with the outside world and see if they wish join the
Amish church and make the permanent commitment of living a godly
life. Amish youth may own cars, listen to rock music, go to movies,
and explore other aspects of American society during their late
adolescents. It is striking that 80% of the Amish adolescents still
choose to stay and join the Amish church. Amish youth often become
members of their church because of the secure life that church
membership provides. When Amish join the church they are becoming
members of a twenty-four hour, seven day a week culture--not the "I
am a Christian only on Sunday." Anabaptisim has also gone through an
interesting social change. Anabaptisim, originally used make church
membership voluntary, has become a cultural filter, selecting out
those who can not make the commitment to Amish culture.
VII. Amish Survival In America
It baffles the mind that the Amish have not only survived but have
thrived in America. The Amish, to a large degree, have been able to
erect and maintain an invisible social force field which has
protected them from antithetical influences from American culture.
How have the Amish achieved such growth and prosperity? Much of it
has to do with the large Amish families, strong symbols that
distinctly set the Amish apart from the rest of American society, and
compromise with society. All these factors have contributed to the
success of the Amish.
With an average of seven children per family, the Amish population
increases significantly every generation. Even after death and
disease, the average number of children per family remains at an
incredible 6.6 children (Kraybill 1990, p.8). Amish use of midwifes,
hospitals, medicine and nutrition has largely been responsible for
the decrease in child mortality. An increasing factor in deciding the
growth potential of the Amish is the number of Amish youth who
actually join the church. If most Amish youth left their churches,
this would offset any gains by large Amish families. Amish youth
however tend to remain with an average overall total of four out of
five youth remaining Amish (Kraybill 1990, p.9). In Lancaster Co.,
PA, the number of those who leave the Amish varies between 10-24%
(Kraybill 1990, p.9). Keeping the youth, which is "key" to Amish
survival, can only happen though if Amish youth are
socialized in traditional Amish values.
There are several reasons that such a large number of youth remain
Amish. Amish schools effectively socialize their "scholars" through
eighth grade and because Amish youth are kept from high school and
college, they do not have the opportunity to assimilate modern ideas
or philosophies that could led them stray. Economic factors also play
a part. The large Amish extended families provide good job security
as well as business opportunity. Amish culture also has a strong
sense of identity, even as obvious as dress and language. Amish youth
can identify with their culture. By leaving, they would be losing
friends, meaning, identity, and even a secure marriage. Because the
Amish are surrounded by such a strong sense of identity, it is almost
impossible for Amish to leave their church. If they did, they would
be losing all that is familiar and, most importantly, who they are.
These factors and, of course, others have contributed to the strong
growth in Amish population.
Growth, however, is not solely responsible for Amish solidarity. The
Amish, through remarkably resolute ethnic symbolism, have created a
cultural shield that has led to the cohesion of Amish society. There
are many examples of Amish symbolism. Amish clothes are distinctly
different from those of most Americans as are the men's beards and
hair cuts. They provide a visual cue that says "we are different."
The horse and buggy are the most recognizable Amish Symbol. The horse
and buggy symbolizes the Amish's simple and pure life and is almost
immediately recognized as a symbol by most Americans. The horse and
buggy also restrict Amish travel, thus limiting Amish interaction
with outsiders. Horses and buggies also cause the Amish to slow down
and not make many trips for "things." Language, however, is the
strongest Amish symbols. Speaking Pennsylvania Dutch isolates the
Amish from English speaking America. It creates a distinctive world
that serves to bind Amish Society together and sharply divide Amish
culture from American culture.
There are other ways the Amish show cultural resistance to American
society. By not bringing 110 volt electricity into the home, the
Amish are able to resist the influence of television, radio, the
Internet, and other mass media, thus partitioning themselves from
outside contact. The growth of Amish shops, stores, and businesses
provides jobs and shopping within Amish society. Buying and selling
in the Amish market keeps money from flowing into the larger American
economy (Kraybill 1990, p.10). The majority of Amish also do not have
phones in the house. The fear is that ownership of phones will lessen
the need for face to face social contact and also let in outside
culture. If the need for social contact is eliminated, cohesion of
Amish society would diminish. Amish schools also serve to resist
cultural influence from the outside world. Amish schools serve to
socialize Amish youth, further reinforcing Amish ideals and
separation of Amish culture from that of the outside world. Amish do
not own cars because that, like electricity, would allow for more
contact with the outside world. But that is not all that ownership of
a car would do. Cars would also encourages a sense of individualism
and freedom, that are detrimental to Amish society and hence banned
by most Amish churches.
Amish, however, do not completely restrict change or social
interaction with the outside world. They also have to compromise with
the outside world to survive. Most of these compromises are limited
to farming and have economic roots such as competing with non-Amish
farms that are necessary to insuring Amish survival. One example that
peaks the curiosity of visitors in Lancaster Co. is when they see
Amish driving in cars or trucks. While the Amish can not own cars and
trucks, there are no restrictions on driving in them or hiring
outsiders to drive Amish produce or products to market. In fact it
can be necessary for economic purposes. To the "English," what the
Amish allow or prohibit can seem bewildering. The regulation about
electricity is a good example. It's not just YES or NO.
The issue, in terms of 110 volt electricity, is that 110 volt
electricity connects the Amish to the secular world, whereas 12 volts
does not. Generating your own 110 volt power is also different than
depending on it from the outside world. While 110 volt electricity
from power lines may be banned, it has become necessary as farming
has become more mechanized and competitive to use 12 volt batteries.
The use of 12 volt electricity can be used to power numerous farm and
shop implements without connecting the farm or shop to the outside
world through wires. In some churches, electrical generators have
come into use. Amish dairy farmers during the 1960's started using
generators to power bulk tanks in order to refrigerate their milk at
the request of milk companies, otherwise Amish farmers faced
termination by milk companies (Kraybill 1990, p.73). Again, the use
of electrical generators were a necessary comprimise.
Most other mechanical equipment can be, and is, powered by compressed
air or gas. This provides the same amount of power as 110 or 220 volt
electricity but without the use of power lines. There is great
confusion about the Amish's use of mechanical equipment. Many think
that none is allowed. However, certain mechanical devices, such as
hay bailers, are necessary to operate a farm in America's
contemporary farm economy. Another compromise that the Amish have had
to make is the use of the diesel engine. While usually limited to the
barn area, the diesel engine serves a number of purposes on the Amish
farm such as compressing air for shop equipment, and charging 12 volt
batteries. Old Order Amish sometimes even use tractors around the
barn . The purpose of this is to use the tractor to do
labor that draft horses can't do as well as to use the on-board
engine to power equipment around the barn. Amish tractors differ from
most tractors in that they have steel wheels instead of rubber tires.
How is this a compromise? By using steel wheels, the Amish are
restricted to using tractors on the farm and not using them as cars
on roads. The New Order Amish tend to use tractors with rubber tires
as well as using the tractor instead of draft horses in the field.
The New Order Amish use of tractors in the field provides them with
the competitive edge they need to remain in the agricultural
business. Some Old and New order Amish have invented ways to have
farm equipment pulled by draft horses but powered by a built-on
engine, these devices are called "Amish tractors." While there are
many more compromises, the main purposes of compromise is to remain
as a competitor in the agriculture and shop economy. It is these
compromises that have allowed for the survival of Amish culture and
Society.
IX. Social Change
We have discussed Amish survival and, in the last section, I
mentioned that the Amish compromise to survive. The compromises that
the Amish make are part of the Amish social change. But how do the
Amish make their social changes? Are they unconscious or conscious
changes? Amish social change is a conscious action made by individual
church districts but controlled by unwritten Amish rules.
When the Amish decide to make a social change, such as allowing
electricity, certain things are considered. One such thing is whether
a change will link the Amish to the outside world. Both cars,
electricity, telephones, computers, and tractors are commonly thought
to connect the Amish to the outside world, thus, they are banned. But
when the use of diesel engines are considered, economics also become
a factor. A diesel has many useful purposes around the Amish farm and
at the same time does not connect the Amish to the outside world. 12
volt batteries provide an alternative to 110 volt electricity while
not connecting the Amish to outside temptations through power
cables.
Another way the Amish regulate social change is through
experimentation. Despite what many think, the Amish are very liberal
to new inventions and ideas. An example would be the tractor. For
several years, until the 1960's, tractors (which became popular
during the 1950's) were allowed on Amish farms but, after years of
experimentation, Amish Bishops decided to "put away" the tractors and
several other mechanized devices (Kraybill 1990, p.60). Tractors and
other self propelled machines were eventual "put away" because they
were leading to rapid farm growth as well as taking away jobs that
could be given to the next generation of Amish. So, instead of
tractors, the Amish began to put small engines with farm equipment on
wagons which are pulled by draft horses ("Amish tractors"). Another
example of Amish experimentation is the telephone. At the turn of the
19th century, it was not uncommon to find a telephone in the house of
an Amish family. As the years passed, telephones removed the need for
social contacts and visits which are a valued part of Amish life. The
telephone also increased the amount of gossip, which is frowned on.
For this reason, Amish churches banned the ownership of phones in the
home. This has not however eliminated them from shops and communal
out door phone booths shared by several Amish families can still be
found. What to the curious observer may seem like a crazy group of
arbitrary rules, it is quite the opposite. Each change in Amish
culture is meticulously considered and crafted by each Amish
church
While there are some things that change in Amish society, there are
several entrenched traditions that will never change. Clothing and
language are two examples of those traditions that will never change.
If such changes did take place, Amish culture would loss much of its
identity and symbolism. Such things as fabrics and construction
material which are not the defining philosophies of the Amish are
much easier to change and often do. Fabric is no longer made from
wool, flax, and cotton but rather synthetic materials. Amish homes
are, today, almost indistinguishable from any other Americans farm or
home. The use of gas stoves and refrigerators has even become
popular. Because stoves and refrigerators are such an integral part
of Amish life and they have not led to any decisive changes in Amish
culture, their use has been permitted. Gas powered stoves,
refrigerators, and laundry machines have also increased the amount of
leisure and comfort in Amish life. Amish social change is a slow but
conscious process and it has many causes. The Amish are a dynamic but
stable culture and it is amazing that they have been able to maintain
such solidarity and slow change even with the progressive and rapidly
changing world that surrounds them. These changes do not reflect
religious belief, but rather survival and necessity. These social
changes are also not universal but vary form different church
districts and even then from farm to farm.
X. Conclusion
Remnants of another era, the Amish have sustained a unique
and flourishing culture. The Amish have combined Christianity and
simplicity to create a society that furthers family, community, and
happiness in ways that American society and culture have not only
been incapable of creating but is diametrically opposed to. The
Amish, instead of being individualistic, have forgone many of the
modern conveniences that we take for granted. The Amish have been
able to remove themselves effectively from mainstream American
culture and create a seemingly static culture. The Amish, however,
are not static but change slowly and deliberately. There have been a
number of factors that have contributed to the growth, preservation,
and change in Amish culture. Large Amish families and the use of
modern medicines and nutrition have led to fewer mortalities and
encouraged population growth. Amish schools and education socializes
youth to Amish values so that they tend to remain part of the Amish
church. Amish economic practices ranging from the size of farms to
the use of draft horses also functions to serve and protect Amish
culture. The impedes for social change is largely caused by, but not
limited to, economic factors. But Amish social change is a slow and
careful exercise. Unlike the surrounding American society, where
change is instant and in the hands of strangers, media, and
bureaucrats, the Amish decide for themselves what changes to make.
Change is experimented with and its effects observed. The only
changes allowed are those that insure the fidelity to Amish culture.
The combined efforts of ethnic symbolism, population growth,
resistance to outside philosophies, compromise, and social change has
preserved Amish culture and allowed it to flourish. While many
Americans may think that the Amish are a backward and quaint culture,
in fact the Amish have been very innovative in preserving the
simplicity of life and incorporating change, while ignoring the rush
and superficiality of American culture and continue to live a godly
life, fully centered on the teachings of the Bible.
One thing that I think should be pointed out is that Amish
survival in America would not have occurred if not for American
society. Though it may seem a contradiction of what I have written
above, I must emphasize that American political culture is as
responsible for Amish survival in America as anything the Amish have
done. America's political culture emphasizes liberty, equality, and
democracy. These beliefs allow for religious freedom and tolerance
which, without, would have inhibited Amish survival. It is the lack
of these tolerances that forced the Amish from Europe and to the
United States.
Only since the early twentieth century have the Amish been
considered incongruous with mainstream society. This is because until
the mass use of electricity, cars, and television, the Amish except
for their use of language and plain dress, would not have been
distinct from most other 19th century farmers. This in essence
allowed for the early survival and establishment of Amish culture in
the United States.