Sharon Strouse and Barbara James
Extension Agents, Family and Consumer Sciences/Community Development
The purpose of this publication is to help professionals, who work in education, Extension, health care, human services, and business, to understand and work with the Amish in their communities. The Amish are not a homogeneous group and are as different and varied as any group of people or culture. This fact sheet simply puts in context some facts professionals need to know in order to work with individuals who practice the Amish faith.
The Amish faith is a Christian religion that traces its origins back to the Swiss Anabaptists. Knowing the history of the Anabaptist movement helps to understand the Amish faith as it is practiced today.
Soon after the Protestant reformation began, a group of people became impatient with the slow pace of both Catholic and Protestant reforms and instituted more radical reforms. Because of their refusal to follow state/church requirements, they were persecuted and martyred. Baptism was one of the most important issues that created controversy. This group, called the Anabaptists, practiced adult, not infant, baptism.
In 1690 some Alsace Anabaptists felt the church was losing its original vision or zeal and, in a schism, broke off from the Swiss Anabaptist or Mennonites. Young Jacob Amman, who advocated strict religious discipline, led this group which became a separate faith. The Amish migrated to North America in the 1700s and 1800s. Amish settlements were small, isolated, and scattered. They held major doctrines in common, but as the years went on, their practices differed.
Today, there are a number of different groups of Amish with the majority affiliated with four orders - Old Order, New Order, Andy Weaver, and Swartzentruber. Groups operate independently from each other with variations in how they practice their religion and how they conduct their daily lives.
In 1996, there were about 267 Amish settlements in 24 states and the Canadian Province of Ontario. Approximately 70 percent of the Amish are located in Ohio, Pennsylvania, and Indiana. Ohio has the largest number of Amish, with the largest settlement in Holmes and Wayne Counties. Lancaster County, Pennsylvania, has the second largest concentration of Amish, followed by Elkhart and LaGrange Counties, Indiana. The Amish have large families (an average of seven children) and a high church-member retention rate (about 80%). The global population, all in North America, is more than 150,000 with the population doubling about every 20 years.
Most Old Order Amish observe about 15 major doctrinal points, with some variation among communities and church districts. The important cornerstones of Amish religious doctrine are obedience and yielding to God, the church, and others and separation from the outside world.
The values that reflect obedience are a submission to a higher authority, humility, thrift, and simplicity. Yielding is reflected in the way the Amish conduct themselves. Parents teach children to be obedient and respectful and to yield to the larger purposes of the family and the Amish community. The emphasis is on personal responsibility, not individual rights. Gentleness and peace are valued over violence and aggression. Pride, especially in self or accomplishments, is frowned upon. The Amish have an aversion to photography. They feel it is prideful, and some believe it is making "a graven image."
Separation provides members with a strong sense of identity and feeling of place in their community. To maintain this separateness, the Amish reject many modern conveniences and luxuries and selectively use technology.
The Amish church is organized into church districts. The church district is a congregation of up to 35 families living in a specific geographic area within a settlement. There are a number of church districts within a settlement or common geographical area. A bishop serves as the spiritual head of the church within a district and, with the help of the ministers, interprets and monitors church doctrine and solves disputes.
The "Ordnung" is a set of oral rules for living. Each church district has its own Ordnung. That is why groups of Amish do things differently. Practices/ordnung may vary among church districts. For example, the use of farm technologies, such as hay balers, milking machines, and cooled bulk-milk tanks for the dairy, are different from one church district to the next. This is because of the interpretation of the doctrine by the church district. Two Amish farmers may live on neighboring farms, but belong to different districts. One farmer may be allowed to use a battery-powered electric fence charger to confine his cattle, while the neighboring farmer is allowed only to use a barbed-wire fence.
Other examples that reflect Amish religious ordnung are:
• Electricity from utility companies and telephones are considered worldly and are not found in Amish homes. Instead, bottled gas may be used to heat water and fuel ranges and refrigerators. Gas-pressured or kerosene lanterns are used for lighting. Batteries or kerosene power the red lights on buggies. Gasoline generators may provide energy for washing machines, water pumps, and agricultural equipment. In some church districts, natural gas may be used for ranges and refrigerators.
• Commonly, telephones are put in "shanties" or booths in a communal spot, such as an unlocked barn or near an Amish school, where several families can use them. New technology, such as cellular phones and voice mail, may be used in some Amish businesses in order to compete with other businesses.
• Old Order Amish church members do not own automobiles. Instead, the Amish travel in horse-drawn buggies and utilize horses to pull farm machinery. The horse enables the Amish to take life at a slower pace. It puts limits on their lives, slows work, and requires additional labor. There are times when Amish persons may need to ride in a hired taxi, driven by a non-Amish individual, if business or personal needs necessitate a longer drive than horse and buggy will accommodate.
• The Amish complete their education at the eighth grade. Amish children in some settlements attend school in one- or two-room private school houses, with an Amish teacher who attended school to the eighth grade. The practical skills of spelling, English, German, mathematics, geography, and health are taught to prepare the child for an Amish adulthood. Some very basic science may be taught about animals, stars, and planets. Religion is not taught as a subject but is a very important part of the school program, especially as it relates to behavior.
Amish practices evolve over time. As modernization takes place, the Amish negotiate to what degree they will accept and utilize technology and other practices of the outside world. This cultural compromise has allowed the Amish to remain a distinct group, yet survive economically.
Membership in the Amish church is attained when a young adult, usually between the ages of 16 to 24, receives instruction and is baptized. Joining the church means a total commitment to the Amish church community and its doctrine and practices. No one can be married in the Amish faith without first being baptized into the faith.
The Amish feel that traditions bind generations together and provide an anchor to the past. Traditions and religious rituals center on church worship services, baptism, weddings, communion, and funerals. Preaching services are held every other Sunday in the home of a family within the church district. Usually the services, followed by a common meal and visiting, are greatly anticipated and preceded by a flurry of preparation. "Off" Sundays are usually observed by visiting a neighboring church where church is "on," attending Sunday school, staying at home and resting, or by visiting friends or relatives. On Sundays, there is an attitude of reverence with only the most necessary of chores performed.
Work is looked on as good and meaningful. A great deal of work is done in small groups which turns into a celebration. Cooking a meal together, building a barn, or quilting are practical and enjoyable hands-on experiences.
Men are considered head of the family. Women are respected for their opinion by their husbands and even deferred to for some final decisions, especially when the husband is not present or when the decision involves purchases for the home.
As with other families, there is a lot of variability in roles. Though most Amish husbands rely on their wives to do most household chores, husbands do accept responsibility for child rearing and supervision, and assist with heavy or mechanical work in the home. This is especially true if the husband works at the home site. Commonly, married women work at home. Unmarried women may work outside the home when economics dictate.
The Amish define family roles from early childhood through old age. Children are nurtured by all members of the family and create bonds beyond the single-family unit with grandparents, cousins, and community church members. The majority of Amish live in households of six or more persons. As family members age, it is common for the grandparents to move out of the main home to a "dawdy house," a smaller dwelling attached to or located near the main house. The elderly are well-respected and considered important givers of advice.
Boys follow in the footsteps of their fathers, uncles, and grandfathers, preferably learning the traditions of farming and/or mastering skills such as woodworking, horseshoeing, and carpentry. Girls learn homemaking from their mothers, aunts, and grandmothers and increasingly acquire business skills to help with family businesses.
Young adolescence is an exciting time for Amish boys and girls. This is a time for young adults to explore and experience the world around them before they become baptized into the Amish church. Young adults are allowed to "sow some wild oats" and even experience how the English (non-Amish) live before they are required to settle down and lead exemplary Amish lives.
After young people complete their schooling, they work either on or off the farm. If a wage is made, the paycheck is commonly given to the father to maintain the family.
Although Amish are referred to as "German speaking," they are multilingual. At most religious services, the Bible is quoted in High German. Their conversational language, spoken in the home and community, is a distinct dialect called Pennsylvanian German or Dutch (a bastardization of the term "Deutsch," meaning German), which stems from the European countries from which their ancestors migrated. Dutch does not refer to the language of the Netherlands. When in the presence of non-Amish, they often will speak English. Children learn to speak and read English as they enter the first grade, if not before.
Most Amish view the government with some distrust. Amish feel the government exists to protect the good, but do not agree with all its laws. For example, they are pacifists and avoid conscription and war. Legally, most Amish do not sue or become involved in lawsuits. They will not hold a public office, but do vote and pay taxes.
Agriculture is still the preferred means of making a living. By working on the farm, the Amish keep husband and wife together raising their children with Amish traditions and culture. This also helps them maintain a separation from the rest of the world. Even though farming is the preferred occupation, the growth within Amish families most times does not allow all individuals to make their living in agriculture. It is estimated that 90% of Amish families in Holmes County, Ohio, earn the majority of their family income from nonfarm work. Amish leaders discuss and plan ways to deal with the growth of their population and continue to raise their families in agricultural communities.
Migration is an ongoing process. Amish churches "split," and families move to established communities in Ohio and other states or begin new communities. Because the Amish view the church as a brotherhood which values economic as well as spiritual aid, the community "back home" is a support system for the new community, especially in the first few years. Assistance may include helping with medical and monetary needs.
Dress symbolizes the cornerstones of Amish doctrine. Clothing identifies the group, sets it apart, binds it together, and symbolizes submission to the collective good. The Amish feel that the presentation of self through dress is prideful. The values of thrift, modesty, equality, and simplicity are exhibited through dress. Most Amish clothes are made in the home. Clothing is worn out, not discarded. Rags are recycled into rugs.
Like other practices, dress varies by order and community. In general, women and girls usually wear solid-colored dresses in either a natural or synthetic fabric without buttons or ornamentation. Adult women usually wear black to communion services, funerals, and during mourning. Dark colors are worn to church services. Also included in an Amish woman's wardrobe are black stockings, tie shoes, shawl, bonnet, cape, and apron. Dresses of adult women are fastened with straight pins or sometimes snap fasteners. (Young girls use buttons.) A woman's hair is parted in the middle and is covered with a white organdy cap.
Men and boys wear buttoned shirts and buttoned trousers. Their garb may also include a vest, suspenders, sack coats for work, and a longer split-tail frock coat for Sunday and dress. Vests and coats are fastened with hooks and eyes. Straw hats may be worn in the summer. The Amish man's wardrobe is completed with the wide-brimmed black felt hat. Hair is usually cut into bangs, has no part and is even with the earlobe. Men usually shave until they become the heads of a household, at which time they wear a beard, but no mustache.
Professionals who have a long history of working with the Amish utilize a variety of approaches when they wish to introduce a new program or idea to Amish people. Professionals usually accomplish their goal if they treat their customers with respect and as individuals. Start by building relationships with individuals in the Amish community. You can do this by making yourself available to answer questions. You can also visit an already established program or location where the Amish gather and offer to speak or provide information on a topic that would interest them, such as farming or other topics which help them earn a living. Once you get to know some Amish folks, ask them questions and follow their advice about how to proceed with introducing a new program.
Remember that the Amish practice controlled interaction with outsiders. Amish life centers on church, family, home, and work. They customarily do not hold membership in outside clubs, professional organizations, or political parties. They may selectively participate, however, in outside activities, such as committees, based on how helpful it is to the Amish community or how necessary the activity is to economic survival. It is very important to build trust within the community before asking an Amish person to serve on a committee.
Be aware and respectful of the Amish church doctrine and the ordnung of the church districts in your community. It is also important to know which Amish group(s) reside in your community and the difference between their beliefs and practices. For example, the Swartzentruber, the most conservative group, are more reluctant to accept change than other groups. To learn about the doctrine and the different Amish groups, read from reliable sources, such as those listed at the end of this publication. To understand the ordnung, ask questions of the Amish themselves. A respectful, thoughtful question will usually garner a straightforward answer.
Once you have some understanding of how the Amish religion affects their daily lives, the next challenge is to structure programs to be compatible with the doctrine and the ordnung. Programs tailored to their established beliefs allow the Amish to apply the information or services received into the context of their lives. When developing program content for Amish audiences, professionals can use similar needs-identification methods as used with non-Amish audiences. Realize however, that just the men may participate in the activity, or if a couple participates, the man may speak for the family. During group discussions, younger men may defer to older men.
Professionals are sometimes surprised that the concerns among Amish families often mirror those of the larger population. Topics identified often center on agricultural practices, nutrition, health care, child care, and family-life issues. Topics can also be very specific to their own community, such as buggy safety.
Most Amish have an interest in learning and participate in workshops, subscribe to magazines, and use the local library and bookmobile. Amish families also like to learn through participating in some community events such as auctions and picnics.
When presenting information, be sensitive that how you present a program is as important as the content of that program. Select media equipment carefully. Modifying your presentation to use blackboards, flip charts, posters, and other visual aids may be more useful than using other high technology options. Is watching a videotape acceptable in the Amish community in which you are presenting information? Is electricity even available in the meeting room you are using? Out of respect, leave your camera at home.
Professionals who routinely work with the Amish find that their work is appreciated. They are rewarded with friendships and given the gift of learning a new perspective on life.
Drake, Barbara H. and Randall E. James. "Extension in Religious Communities," Journal of Extension, Spring 1993.
Hostetler, John A. Amish Society. The Johns Hopkins University Press, Baltimore, Maryland, 1980.
Hostetler, John A. and Gertrude Enders Huntington. Amish Children: Education in the Family, School, and Community. Harcourt Brace Jovanovich College Publishers, Fort Worth, Texas, 1992.
Kraybill, Donald B. The Riddle of Amish Culture. The Johns Hopkins University Press, Baltimore, Maryland, 1989.
Kraybill, Donald B. and Marc A. Olshan. The Amish Struggle with Modernity. University Press of New England, Hanover, New Hampshire, 1994.
Luthy, David. "Amish Settlements Across North America," Family Life Magazine, May 1997.
Nolt, Steven. A History of the Amish. Good Books, 1992.
Strouse, Sharon, Jan Fuchs, and Jacob J. Beachy. Migration of Amish from Holmes County, Ohio. Shipshewana, Indiana, 1998.
Gertrude Enders Huntington, Ph.D., Anthropologist and Lecturer, University of Michigan
Randy James, Ph.D., Associate Professor and Extension Agent, The Ohio State University
Tim Lichti, Director, Menno-Hof
Tom Meyers, Ph.D., Professor, Goshen College
Jacob and Erma Beachy and Dale and Twila Beachy, Holmes County Amish Community Members
Holmes County Amish Extension Advisory Committee and Migration Focus Group
In addition, a double blind review was completed in 1999 through Ohio State University Extension, Family and Consumer Sciences.
All educational programs conducted by Ohio State University Extension are available to clientele on a nondiscriminatory basis without regard to race, color, creed, religion, sexual orientation, national origin, gender, age, disability or Vietnam-era veteran status.
Keith L. Smith, Associate Vice President for Ag. Adm. and Director, OSU Extension.
TDD No. 800-589-8292 (Ohio only) or 614-292-1868