The Amish (//; Pennsylvania German: Amisch; German: Amische) are a group of traditionalist Christian church fellowships with Swiss German and Alsatian Anabaptist origins. They are closely related to, but a distinct branch off from, Mennonite churches. The Amish are known for simple living, plain dress, Christian pacifism, and are slower to adopt many conveniences of modern technology, with a view to not interrupting family time, nor replacing face-to-face conversations whenever possible.
An Amish family riding in a traditional Amish buggy in Lancaster County, Pennsylvania
(2020, Old Order Amish)
|Regions with significant populations|
|United States (large populations in Indiana, Ohio, Pennsylvania; notable populations in Kentucky, Missouri, Michigan, New York, and Wisconsin; small populations in various other states)|
Canada (mainly in Ontario, and Prince Edward Island)
|Pennsylvania German, Bernese German, Low Alemannic Alsatian German, Amish High German, English|
The history of the Amish church began with a schism in Switzerland within a group of Swiss and Alsatian Mennonite Anabaptists in 1693 led by Jakob Ammann. Those who followed Ammann became known as Amish. In the second half of the 19th century, the Amish divided into Old Order Amish and Amish Mennonites. The latter do not eschew motor cars, whereas the Old Order Amish retained much of their traditional culture. When people refer to the Amish today, they normally refer to the Old Order Amish.
In the early 18th century, many Amish and Mennonites immigrated to Pennsylvania for a variety of reasons. Today, the Old Order Amish, the New Order Amish, and the Old Beachy Amish as well as Old Order Mennonites continue to speak Pennsylvania German, also known as "Pennsylvania Dutch", although two different Alemannic dialects are used by Old Order Amish in Adams and Allen counties in Indiana.
As of 2000[update], over 165,000 Old Order Amish lived in the United States and about 1,500 lived in Canada. A 2008 study suggested their numbers had increased to 227,000, 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. Most of the Amish continue to have six or seven children, while benefiting from the major decrease in infant and maternal mortality in the 20th century. Between 1992 and 2017, the Amish population increased by 149 percent, while the U.S. population increased by 23 percent.[better source needed]
Amish church membership begins with baptism, usually between the ages of 16 and 23. It is a requirement for marriage within the Amish church. Once a person is baptized within the church, he or she may marry only within the faith. Church districts have 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 and cover many 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. The Amish value rural life, manual labor, and humility, all under the auspices of living what they interpret to be God's word.
Members who do not conform to these community 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. Almost 90 percent of Amish teenagers choose to be baptized and join the church. During an adolescent period of rumspringa (dialectal [Pennsylvania] German for "springing around", "hopping around") in some communities, nonconforming behavior that would result in the shunning of an adult who had made the permanent commitment of baptism, may be met with a degree of forbearance. Amish church groups seek to maintain a degree of separation from the non-Amish world. Non-Amish people are generally referred to as "English". Generally, a heavy emphasis is placed on church and family relationships. The Amish typically operate their own one-room schools and discontinue formal education after grade eight, at age 13 or 14. Until the children turn 16, they have vocational training under the tutelage of their parents, community, and the school teacher. Higher education is generally discouraged, as it can lead to social segregation and the unraveling of the community. However, some Amish women have used higher education to obtain a nursing certificate so that they may provide midwifery services to the community.
The Anabaptist movement, from which the Amish later emerged, started in circles around Huldrych Zwingli (1484–1531) who led the early Reformation in Switzerland. In Zürich on January 21, 1525, Conrad Grebel and George Blaurock practiced adult baptism to each other and then to others. This Swiss movement, part of the Radical Reformation, later became known as Swiss Brethren.
Emergence of the AmishEdit
The term Amish was first used as a Schandename (a term of disgrace) in 1710 by opponents of Jakob Amman. The first informal division between Swiss Brethren was recorded in the 17th century between Oberländers (those living in the hills) and Emmentaler (those living in the Emmental valley). The Oberländers were a more extreme congregation; their zeal pushed them into more remote areas and their solitude made them more zealous.
Swiss Anabaptism developed, from this point, in two parallel streams, most clearly marked by disagreement over the preferred treatment of "fallen" believers. The Emmentalers (sometimes referred to as Reistians, after bishop Hans Reist, a leader among the Emmentalers) argued that fallen believers should only be withheld from communion, and not regular meals. The Amish argued that those who had been banned should be avoided even in common meals. The Reistian side eventually formed the basis of the Swiss Mennonite Conference. Because of this common heritage, Amish and Mennonites from southern Germany and Switzerland retain many similarities. Those who leave the Amish fold tend to join various congregations of Conservative Mennonites.
Migration to North AmericaEdit
Amish began migrating to Pennsylvania, then regarded favorably due to the lack of religious persecution and attractive land offers, in the early 18th Century as part of a larger migration from the Palatinate and neighboring areas. Between 1717 and 1750 approximately 500 Amish migrated to North America, mainly to the region that became 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. A second wave of around 1,500 arrived in the mid 19th Century and settled in Ohio, Illinois, Iowa and southern Ontario.
1850–1878 Division into Old Orders and Amish MennonitesEdit
Most Amish communities that were established in North America did not ultimately retain their Amish identity. The major division that resulted in the loss of identity of many Amish congregations occurred in the third quarter of the 19th century. The forming of factions worked its way out at different times at different places. The process was rather a "sorting out" than a split. Amish people are free to join another Amish congregation at another place that fits them best.
In the years after 1850, tensions rose within individual Amish congregations and between different Amish congregations. Between 1862 and 1878, yearly Dienerversammlungen (ministerial conferences) were held at different places, concerning how the Amish should deal with the tensions caused by 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 first several meetings, the more traditionally minded bishops agreed to boycott the conferences.
The more progressive members, comprising roughly two-thirds of the group, became known by the name Amish Mennonite, and eventually united with the Mennonite Church, and other Mennonite denominations, mostly in the early 20th century. The more traditionally minded groups became known as the Old Order Amish. The Egli Amish had already started to withdraw from the Amish church in 1858. They soon drifted away from the old ways and changed their name to "Defenseless Mennonite" in 1908. Congregations who took no side in the division after 1862 formed the Conservative Amish Mennonite Conference in 1910, but dropped the word "Amish" from their name in 1957.
Because no division occurred in Europe, the Amish congregations remaining there took the same way as the change-minded Amish Mennonites in North America and slowly merged with the Mennonites. The last Amish congregation in Germany 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.
Though splits happened among the Old Order in the 19th century in Mifflin County, Pennsylvania, a major split among the Old Orders took until World War I. At that time, two very conservative affiliations emerged – the Swartzentruber Amish in Holmes County, Ohio, and the Buchanan Amish in Iowa. The Buchanan Amish soon were joined by like-minded congregations all over the country.
With World War I came the massive suppression of the German language in the US that eventually led to language shift of most Pennsylvania German speakers, leaving the Amish and other Old Orders as almost the only speakers by the end of the 20th century. This created a language barrier around the Amish that did not exist before in that form.
During the Second World War, the old question of military service for the Amish came up again. Because Amish young men in general refused military service, they ended up in the Civilian Public Service (CPS), where they worked mainly in forestry and hospitals. The fact that many young men worked in hospitals, where they had a lot of contact with more progressive Mennonites and the outside world, had the result that many of these men never joined the Amish church.
Until about 1950, almost all Amish children attended small, local, non-Amish schools, but then school consolidation and mandatory schooling beyond eighth grade caused Amish opposition. Amish communities opened their own Amish schools. In 1972, the United States Supreme Court exempted Amish pupils from compulsory education past eighth grade. By the end of the 20th century, almost all Amish children attended Amish schools.
In the last quarter of the 20th century, a growing number of Amish men left farm work and started small businesses because of increasing pressure on small-scale farming. Though a wide variety of small businesses exists among the Amish, construction work and woodworking are quite widespread. In many Amish settlements, especially the larger ones, farmers are now a minority. Approximately 12,000 of the 40,000 dairy farms in the United States are Amish-owned as of 2018.
Until the early 20th century, Old Order Amish identity was not linked to the use of technologies, as the Old Order Amish and their rural neighbors used the same farm and household technologies. Questions about the use of technologies also did not play a role in the Old Order division of the second half of the 19th century. Telephones were the first important technology that was rejected, soon followed by the rejection of cars, tractors, radios, and many other technological inventions of the 20th century.
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 the community. Modern innovations such as electricity might spark a competition for status goods, or photographs might cultivate personal vanity. Electric power lines would be going against the Bible, which says that you shall not be "conformed to the world" (Romans 12:2).
Way of lifeEdit
Amish lifestyle is regulated by the Ordnung ("order"), which differs slightly from community to community and from district to district within a community. What is acceptable in one community may not be acceptable in another. The Ordnung is agreed upon – or changed – within the whole community of baptized members prior to Communion which takes place two times a year. The meeting where the Ordnung is discussed is called Ordnungsgemeine in Standard German and Ordningsgmee in Pennsylvania Dutch. The Ordnung include matters such as dress, permissible uses of technology, religious duties, and rules regarding interaction with outsiders. In these meetings, women also vote in questions concerning the Ordnung.
Bearing children, raising them, and socializing with neighbors and relatives are the greatest functions of the Amish family. Amish typically believe that large families are a blessing from God. Farm families tend to have larger families, because sons are needed to perform farm labor. Community is central to the Amish way of life.
Working hard is considered godly, and some technological advancements have been considered undesirable because they reduce the need for hard work. Machines such as automatic floor cleaners in barns have historically been rejected as this provides young farmhands with too much free time.
The Amish are known for their plain attire. Men wear solid colored shirts, broad-brimmed hats, and suits that signify similarity amongst one another. Amish men grow beards to symbolize manhood and marital status, as well as to promote humility. They are forbidden to grow mustaches because mustaches are seen by the Amish as being affiliated with the military, which they are strongly opposed to, due to their pacifist beliefs. Women have similar guidelines on how to dress, which are also expressed in the Ordnung, the Amish version of legislation. They are to wear calf-length dresses, muted colors along with bonnets and aprons. Prayer caps or bonnets are worn by the women because they are a visual representation of their religious beliefs and promote unity through the tradition of every women wearing one. The color of the bonnet signifies whether a woman is single or married. Single women wear black bonnets and married women wear white. The color coding of bonnets is important because women are not allowed to wear jewelry, such as wedding rings, as it is seen as drawing attention to the body which can induce pride in the individual.[page needed] All clothing is sewn by hand, but the way to fasten the garment widely depends on whether the Amish person is a part of the New Order or Old Order Amish.[page needed] The Old Order Amish seldom, if ever, use buttons because they are seen as too flashy; instead, they use the hook and eye approach to fashion clothing or metal snaps. The New Order Amish are slightly more progressive and allow the usage of buttons to help attire clothing.
Amish cuisine is noted for its simplicity and traditional qualities. Food plays an important part in Amish social life and is served at potlucks, weddings, fundraisers, farewells, and other events. Many Amish foods are sold at markets including pies, preserves, bread mixes, pickled produce, desserts, and canned goods. Many Amish communities have also established restaurants for visitors. Amish meat consumption is similar to the American average though they tend to eat more preserved meat.
Over the years, the Amish churches have divided many times mostly over questions concerning the Ordnung, but also over doctrinal disputes, mainly about shunning. The largest group, the "Old Order" Amish, a conservative faction that separated from other Amish in the 1860s, are those who have most emphasized traditional practices and beliefs. The New Order Amish are a group of Amish whom some scholars see best described as a subgroup of Old Order Amish, despite the name.
About 40 different Old Order Amish affiliations are known; the eight major affiliations are below, with Lancaster as the largest one in number of districts and population:
|Affiliation||Date established||Origin||States||Settlements||Church districts|
|Holmes Old Order||1808||Ohio||1||2||147|
Use of technology by different affiliationsEdit
The table below indicates the use of certain technologies by different Amish affiliations. The use of cars is not allowed by any Old and New Order Amish, nor are radio, television, or in most cases the use of the Internet. The three affiliations: "Lancaster", "Holmes Old Order", and "Elkhart-LaGrange" are not only the three largest affiliations, but they also represent the mainstream among the Old Order Amish. The most conservative affiliations are above, the most modern ones below. Technologies used by very few are on the left; the ones used by most are on the right. The percentage of all Amish who use a technology is also indicated approximately.[timeframe?] The Old Order Amish culture involves lower greenhouse gas emissions in all sectors and activities with the exception of diet, and their per-person emissions has been estimated to be less than one quarter that of the wider society.
|Affiliation||Tractor for fieldwork||Roto- tiller||Power lawn mower||Propane gas||Bulk milk tank||Mechanical milker||Mechanical refrigerator||Pickup balers||Inside flush toilet||Running water bath tub||Tractor for belt power||Pneumatic tools||Chain saw||Pressurized lamps||Motorized washing machines|
|Percentage of use
by all Amish
|Holmes Old Order||No||Some||Some||No*||No||No||Some||Yes||Yes||Yes||Yes||Yes||Yes||Yes||Yes|
 * Natural gas allowed
Most Old Order Amish speak Pennsylvania Dutch, and refer to non-Amish people as "English", regardless of ethnicity. Some Amish who migrated to the United States in the 1850s speak a form of Bernese German or a Low Alemannic Alsatian dialect.
Contrary to popular belief, the word "Dutch" in "Pennsylvania Dutch" is not a mistranslation, but rather a corruption of the Pennsylvania German endonym Deitsch, which means "Pennsylvania Dutch / German" or "German". Ultimately, the terms Deitsch, Dutch, Diets and Deutsch are all cognates of the Proto-Germanic word *þiudiskaz meaning "popular" or "of the people". The continued use of "Pennsylvania Dutch" was strengthened by the Pennsylvania Dutch in the 19th century as a way of distinguishing themselves from later (post 1830) waves of German immigrants to the United States, with the Pennsylvania Dutch referring to themselves as Deitsche and to Germans as Deitschlenner (literally "Germany-ers", compare Deutschland-er) whom they saw as a related but distinct group.
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[a]) 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,' 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.'"
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. However some Amish descendants recognize their cultural background knowing that their genetic and cultural traits are uniquely different from other ethnicities. 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 North 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 because they split from the Amish mainstream in the time when the Old Orders formed in the 1860s and 1870s. 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.
Several other groups, called "para-Amish" by G. C. Waldrep and others, share many characteristics with the Amish, such as horse and buggy transportation, plain dress, and the preservation of the German language. The members of these groups are largely of Amish origin, but they are not in fellowship with other Amish groups because they adhere to theological doctrines (e.g., assurance of salvation) or practices (community of goods) that are normally not accepted among mainstream Amish. The Bergholz Community is a different case, it is not seen as Amish anymore because the community has shifted away from many core Amish principles.
Population and distributionEdit
|Source: 1992, 2000, 2010, 2020|
Because the Amish are usually baptized no earlier than 18 and children are not counted in local congregation numbers, estimating their numbers is difficult. Rough estimates from various studies 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 percent (3.6 percent per year). During that time, they established 184 new settlements and moved into six new states. In 2000, about 165,620 Old Order Amish resided in the United States, of whom 73,609 were church members.[page needed] The Amish are among the fastest-growing populations in the world, with an average of seven children per family in the 1970s and a total fertility rate of 5.3 in the 2010s.
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. When looking at all Amish adherents and not solely Old Order Amish, about 241,000 Amish adherents were in 28 U.S. states in 2010.
Distribution by countryEdit
|U.S. state||Amish pop.
United States is the home to the overwhelming majority (98.29%) of the Amish people. In 2020, Old Order communities were present in 31 U.S. states. The total Amish population in United States as of June 2020[update] has stood at 344,670 up 8,435 or 2.5%, compared to the previous year. Pennsylvania has the largest population (81,5 thousand), followed by Ohio (78,3 thousand) and Indiana (59,3 thousand), as of June 2020[update]. The largest Amish settlements are in Lancaster County in southeastern Pennsylvania (40,525), Holmes County and adjacent counties in northeastern Ohio (36,955), and Elkhart and LaGrange counties in northeastern Indiana (26,380), as of June 2020[update]. Nearly 50% of the population in Holmes County is Amish.
The largest concentration of Amish west of the Mississippi River is in Missouri, with other settlements in eastern Iowa and southeast Minnesota. The largest Amish settlements in Iowa are located near Kalona and Bloomfield. The largest settlement in Wisconsin is near Cashton with 13 congregations, i.e. about 2,000 people in 2009.
Because of rapid population growth in Amish communities, new settlements are formed to obtain enough affordable 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.
Amish settlements are in four Canadian provinces: Ontario, Prince Edward Island, Manitoba, and New Brunswick. The majority of Old Order settlements is located in the province of Ontario, namely Oxford (Norwich Township) and Norfolk Counties. A small community is also established in Bruce County (Huron-Kinloss Township) near Lucknow.
|> Prince Edward Island||0||0||250|
|> New Brunswick||0||0||70|
In 2016, several dozen Old Order Amish families founded two new settlements in Kings County in the province of Prince Edward Island. Increasing land prices in Ontario had reportedly limited the ability of members in those communities to purchase new farms. At about the same time a new settlement was founded near Perth-Andover in New Brunswick, only about 12 km from Amish settlements in Maine. In 2017, an Amish settlement was founded in Manitoba near Stuartburn.
Amish settlements are currently in two South American nations: Argentina and Bolivia. The majority of Old Order settlements are located in the country of Bolivia. The first attempt by Old Order Amish to settle in Latin America was in Paradise Valley, near Galeana, Nuevo León, Mexico, but the settlement only lasted from 1923 to 1929. An Amish settlement was tried in Honduras from about 1968 to 1978, but this settlement failed too. In 2015, new settlements of New Order Amish were founded east of Catamarca, Argentina, and Colonia Naranjita, Bolivia, about 75 miles (121 km) southwest of Santa Cruz. Most of the members of these new communities come from Old Colony Mennonite background and have been living in the area for several decades.
|South America||Amish pop.
In Europe, no split occurred between Old Order Amish and Amish Mennonites; like the Amish Mennonites in North America, the European Amish assimilated into the Mennonite mainstream during the second half of the 19th century through the first decades of the 20th century. Eventually, they dropped the word "Amish" from the names of their congregations and lost their Amish identity and culture. The last European Amish congregation joined the Mennonites in 1937 in Ixheim, today part of Zweibrücken in the Palatinate region.
Seekers and joinersEdit
Only a few hundred outsiders, so-called seekers, have ever joined the Amish. Since 1950, only some 75 non-Anabaptist people have joined and remained lifelong members of the Amish. Since 1990, some twenty people of Russian Mennonite background have joined the Amish in Aylmer, Ontario.
Two whole Christian communities have joined the Amish: The church at Smyrna, Maine, one of the five Christian Communities of Elmo Stoll after Stoll's death and the church at Manton, Michigan, which belonged to a community that was founded by Harry Wanner (1935–2012), a minister of Stauffer Old Order Mennonite background. The "Michigan Churches", with which Smyrna and Manton affiliated, are said to be more open to seekers and converts than other Amish churches. Most of the members of these two para-Amish communities originally came from Plain churches, i.e. Old Order Amish, Old Order Mennonite, or Old German Baptist Brethren.
More people have tested Amish life for weeks, months, or even years, but in the end decided not to join. Others remain close to the Amish, but never think of joining.
- Checklist seekers are looking for a few certain specifications.
- Cultural seekers are more enchanted with the lifestyle of the Amish than with their religion.
- Spiritual utopian seekers are looking for true New Testament Christianity.
- Stability seekers come with emotional issues, often from dysfunctional families.
Amish populations have higher incidences of particular conditions, including dwarfism, Angelman syndrome, and various metabolic disorders, as well as an unusual distribution of blood types. The Amish represent a collection of different demes or genetically closed communities. Although the Amish do not have higher incidence of genetic disorders than the general population, since almost all Amish descend from a few hundred 18th-century founders, some recessive conditions are more prevalent (an example of the founder effect). Some of these disorders are rare or unique, and are serious enough to increase the mortality rate among Amish children. The Amish are aware of the advantages of exogamy, but for religious reasons, marry only within their communities. The majority of Amish accepts these as Gottes Wille (God's will); they reject the use of preventive genetic tests prior to marriage and genetic testing of unborn children to discover genetic disorders. When a child is born with a disorder, it is accepted into the community and tasked with chores within their ability. 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 some genetic disorders, researchers have found their tendency for clean living can lead to better health. Overall cancer rates in the Amish are reduced and tobacco-related cancers in Amish adults are 37% and non-tobacco-related cancers are 72% of the rate for Ohio adults. Even skin cancer rates are lower for Amish, even though many Amish make their living working outdoors where they are exposed to sunlight. They are typically covered and dressed by wearing wide-brimmed hats and long sleeves which protect their skin.
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. Another clinic is DDC Clinic for Special Needs Children, located in Middlefield, Ohio, for special-needs children with inherited or metabolic disorders. The DDC Clinic provides treatment, research, and educational services to Amish and non-Amish children and their families.
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 are about half that of the general population.[b]
The Old Order Amish do not typically carry private commercial health insurance. A handful of American hospitals, starting in the mid-1990s, created special outreach programs to assist the Amish. In some Amish communities, the church will collect money from its members to help pay for medical bills of other members.
Although not forbidden, most Amish do not practice any form of birth control. They are against abortion and also find "artificial insemination, genetics, eugenics, and stem cell research" to be "inconsistent with Amish values and beliefs". However, some communities allow access to birth control to women whose health would be compromised by childbirth.
Life in the modern worldEdit
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 modern way of life in general has increasingly diverged from that of Amish 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 (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 fined $5 for refusing to send their children, aged 14 and 15, to high school. In Wisconsin v. Yoder (1972), the Wisconsin Supreme Court overturned the conviction, and the U.S. Supreme Court affirmed this, finding the benefits of universal education were not sufficient justification to overcome scrutiny under the Free Exercise Clause of the First Amendment.
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. Under their beliefs and traditions, generally 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 or receive benefits from the United States Social Security system. This exemption applies to 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 clarified in 1982 that Amish employers are not exempt, but only those Amish individuals who are self-employed.
In 1964, Pathway Publishers was founded by two Amish farmers to print more material about the Amish and Anabaptists in general. It is located in Lagrange, Indiana, and Aylmer, Ontario. Pathway has become the major publisher of Amish school textbooks, general-reading books, and periodicals. Also, a number of private enterprises publish everything from general reading to reprints of older literature that has been considered of great value to Amish families. Some Amish read the Pennsylvania German newspaper Hiwwe wie Driwwe, and some of them even contribute dialect texts.
Groups that sprang from the same late 19th century Old Order Movement as the Amish share their Pennsylvania German heritage and often still retain similar features in dress. These Old Order groups include different subgroups of Old Order Mennonites, traditional Schwarzenau Brethren and Old Order River Brethren. The Noah Hoover Old Order 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.
Conservative "Russian" Mennonites and Hutterites who also dress plain and speak German dialects emigrated from other European regions at a different time with different German dialects, separate cultures, and related but different religious traditions. Particularly, the Hutterites live communally and are generally accepting of modern technology.
The few remaining Plain Quakers are similar in manner and lifestyle, including their attitudes toward war, but are unrelated to the Amish. Early Quakers were influenced, to some degree, by the Anabaptists, and in turn influenced the Amish in colonial Pennsylvania. Almost all modern Quakers have since abandoned their traditional dress.
Relations with Native AmericansEdit
The Northkill Amish Settlement, established in 1740 in Berks County, Pennsylvania, was the first identifiable Amish community in the new world. During the French and Indian War, the so-called Hochstetler Massacre occurred: Local tribes attacked the Jacob Hochstetler homestead in the Northkill settlement on September 19, 1757. The sons of the family took their weapons but father Jacob did not allow them to shoot. Jacob Sr.'s wife, Anna (Lorentz) Hochstetler, a daughter (name unknown) and Jacob Jr. were killed by the Native Americans. Jacob Sr. and sons Joseph and Christian were taken captive. Jacob escaped after about eight months, but the boys were held for several years.
As early as 1809 Amish were farming side by side with Native American farmers in Pennsylvania. According to Cones Kupwah Snowflower, a Shawnee genealogist, the Amish and Quakers were known to incorporate Native Americans into their families to protect them from ill-treatment, especially after the Removal Act of 1832.[clarification needed][better source needed]
The Amish, as pacifists, did not engage in warfare with Native Americans, nor displace them directly, but were among the European immigrants whose arrival resulted in their displacement.
In 2012, the Lancaster Mennonite Historical Society collaborated with the Native American community to construct a replica Iroquois Longhouse.
In popular cultureEdit
- Hochdeitsch is the Pennsylvania Dutch equivalent of the Standard German word Hochdeutsch; both words literally mean "High German".
- The overall suicide rate in 1980 in the US was 12.5 per 100,000.
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- Kraybill 2001, pp. 7–8. sfn error: multiple targets (4×): CITEREFKraybill2001 (help)
- Kraybill 2001, p. 8. sfn error: multiple targets (4×): CITEREFKraybill2001 (help)
- Zook, Noah; Yoder, Samuel L (1998). "Berne, Indiana, Old Order Amish Settlement". Global Anabaptist Mennonite Encyclopedia Online. Retrieved April 3, 2009.
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- "Amish Population Change, 1992–2017" (PDF). Young Center for Anabaptist and Pietist Studies, Elizabethtown College. Retrieved December 28, 2017.
- "US Population by Year". Multpl. Retrieved March 30, 2017.
- Kraybill 1994, p. 3.
- American Experience: The Amish
- "Amisch Teenagers Experience the World". National Geographic Television. Archived from the original on November 10, 2008.[failed verification]
- "The Amish: Shunned". American Experience. PBS. Retrieved November 16, 2017.
- Graybill, Beth E. "Amish women, business sense: Old order women entrepreneurs in the Lancaster County, Pennsylvania, tourist marketplace." PhD diss., 2008.
- Anthony L. Chute, Nathan A. Finn, Michael A. G. Haykin. The Baptist Story, Nashville, 2015, p. 12.
- C. Arnold Snyder. Anabaptist History and Theology: An Introduction. Kitchener, Ontario, 1995, p. 62.
- Smith & Krahn 1981, pp. 212–14.
- Kraybill 2000, pp. 63–64. sfn error: no target: CITEREFKraybill2000 (help)
- Crowley, William K. (1978). "Old Order Amish Settlement: Diffusion and Growth". Annals of the Association of American Geographers. 68 (2): 250–1. doi:10.1111/j.1467-8306.1978.tb01194.x. ISSN 0004-5608. JSTOR 2562217.
- Nolt 1992, p. 159.
- Nolt 1992, pp. 157–78.
- "Our History". Fecministries.org. Retrieved December 28, 2017.
- Stephen Scott. An Introduction to Old Order and Conservative Mennonite Groups. Intercourse, Penn.: 1996, pp. 122–23.
- Nolt 1992.
- Nolt 1992, p. 227.
- Nolt 1992, pp. 264–66.
- Donald B. Kraybill, Karen M. Johnson-Weiner, Steven M. Nolt. The Amish. Baltimore: Johns Hopkins University Press, 2013, p. 122.
- Nolt 1992, pp. 278–81.
- Nolt 1992, pp. 287–90.
- Donald B. Kraybill, Karen M. Johnson-Weiner, Steven M. Nolt (2013). The Amish. Baltimore: Johns Hopkins University Press, pp. 250–55.
- Donald B. Kraybill, Karen M. Johnson-Weiner, Steven M. Nolt. The Amish, Baltimore: 2013, p. 294.
- Donald B. Kraybill, Karen M. Johnson-Weiner, Steven M. Nolt. The Amish. Baltimore: Johns Hopkins University Pres, 2013, pp. 281–82.
- "Licensed Dairy Farm Numbers Drop to Just Over 40,000". Milk Business. February 21, 2018.
- "Amish dairy farmers at risk of losing their living and way of life as their buyer drops their milk". Milwaukee Journal Sentinel. Retrieved December 21, 2018.
- Donald B. Kraybill, Karen M. Johnson-Weiner, Steven M. Nolt. The Amish. Baltimore: Johns Hopkins University Pres, 2013, p. 313.
- Johnson-Weiner, Karen (2001). "The role of women in old order Amish, beachy Amish and fellowship churches". Mennonite Quarterly Review. 75: 231–57.
- Ericksen, Julia; Klein, Gary (1981). "Women's Roles and Family Production among the Old Order Amish". Rural Sociology. 46: 282–96.
- Kraybill, Donald (September 27, 2001). The Riddle of Amish Culture (Revised ed.). Johns Hopkins University Press. ISBN 978-0801867729.
- Nolt, Steven M.; Meyers, Thomas J. (June 1, 2007). Plain Diversity: Amish Cultures and Identities (Young Center Books in Anabaptist and Pietist Studies). Johns Hopkins University Press (June 1, 2007). ISBN 978-0801886058.
- Klein, H. M. J. (1946). History and customs of the Amish people. York, Pennsylvania: Maple Press Company. ASIN B004UOJ17K.
- Sherry Gore Zondervan. Simply Delicious Amish Cooking].Zondervan, 2013.
- Eicher, Lovina; Williams, Kevin (September 14, 2010). The Amish Cook's Anniversary Book: 20 Years of Food, Family, and Faith. ISBN 978-0740797651.
- Lovina Eicher. The Amish Cook at Home: Simple Pleasures of Food, Family, and Faith. 2008.
- Vincent, Bill (2012). Traditional Amish Recipes. Bloomington, Indiana.
- Gebra Cuyun Carter. Food Intake, Dietary Practices...Among the Amish  2008.
- Kraybill, Donald B., Karen M. Johnson-Weiner, and Steven M. Nolt (eds.). The Amish. Baltimore: Johns Hopkins University Press, 2013, p. 139.
- Subak, Susan (2018). The Five-Ton Life. University of Nebraska Press. p. 59. ISBN 978-0803296886.‘’
- "Amish Technology Use in Different Groups".
- Hughes Oliphant Old: The Reading and Preaching of the Scriptures in the Worship of the Christian Church, Volume 6: The Modern Age. Eerdmans Publishing, 2007, p. 606.
- Mark L. Louden: Pennsylvania Dutch: The Story of an American Language. JHU Press, 2006, p.2
- Hostetler, John A. (1993), Amish Society, The Johns Hopkins University Press, Baltimore, p. 241
- Irwin Richman: The Pennsylvania Dutch Country. Arcadia Publishing, 2004, p.16.
- W. Haubrichs, "Theodiscus, Deutsch und Germanisch - drei Ethnonyme, drei Forschungsbegriffe. Zur Frage der Instrumentalisierung und Wertbesetzung deutscher Sprach- und Volksbezeichnungen." In: H. Beck et al., Zur Geschichte der Gleichung "germanisch-deutsch" (2004), 199-228
- Mark L. Louden: Pennsylvania Dutch: The Story of an American Language. JHU Press, 2006, p.3-4
- Hurst, Charles E.; McConnell, David L. (2010). An Amish Paradox: Diversity and Change in the World's Largest Amish Community. The Johns Hopkins University Press. pp. 15–16. ISBN 978-0-8018-9398-8.
- Hurst, Charles E.; McConnell, David L. (2010). An Amish Paradox: Diversity and Change in the World's Largest Amish Community. The Johns Hopkins University Press. p. 15. ISBN 978-0-8018-9398-8.
- Hugh F. Gingerich and Rachel W. Kreider. Revised Amish and Amish Mennonite Genealogies. Morgantown, Penn.: 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 five-page "History of the First Amish Communities in America".
- "Genetic Disorders Hit Amish Hard". CBS News. Retrieved January 31, 2017.
- Hammond, Phillip E. (2000). The Dynamics of Religious Organizations: The Extravasation of the Sacred and Other Essays. Oxford University Press. p. 59. ISBN 9780198297628.
1. Religion is the major foundation of ethnicity, examples include the Amish, Hutterites, Jews, and Mormons. Ethnicity in this pattern, so to speak, equals religion, and if the religious identity is denied, so is the ethnic identity. [Footnote: In actuality, of course, there can be exceptions, as the labels "jack Mormon," "banned Amish," or "cultural Jew" suggest.] Let us call this pattern "ethnic fusion."
2. Religion may be one of several foundations of ethnicity, the others commonly being language and territorial origin; examples are the Greek or Russian Orthodox and the Dutch Reformed. Ethnicity in this pattern extends beyond religion in the sense that ethnic identification can be claimed without claiming the religious identification, but the reverse is rare. Let us call this pattern "ethnic religion."
3. An ethnic group may be linked to a religious tradition, but other ethnic groups will be linked to it, too. Examples include Irish, Italian, and Polish Catholics; Danish, Norwegian, and Swedish Lutherans. Religion in this pattern extends beyond ethnicity, reversing the previous pattern, and religious identification can be claimed without claiming the ethnic identification. Let us call this pattern "religious ethnicity"
- Nolt 1992, p. 104.
- Gingerich, Orland (1990). "Western Ontario Mennonite Conference". Global Anabaptist Mennonite Encyclopedia Online. Retrieved July 5, 2008.
- "Amish Population Trends 1992–2013". Young Center for Anabaptist and Pietist Studies, Elizabethtown College. Retrieved June 12, 2013.
- "Amish Population Change Summary 1992–2008" (PDF). Young Center for Anabaptist and Pietist Studies, Elizabethtown College. Retrieved July 8, 2009.
- "Amish Population Change, 2010–2015 (Alphabetical Order)" (PDF). Groups.etown.edu. Retrieved December 28, 2017.
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- Kraybill 2000. sfn error: no target: CITEREFKraybill2000 (help)
- 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 (2): 255–76. doi:10.2307/2173531. ISSN 0032-4728. JSTOR 2173531. OCLC 39648293. PMID 11630609.
- "Eric Kaufmann on Immigration, Identity, and the Limits of Individualism (Ep. 70)". July 3, 2019. Retrieved November 26, 2019.
- Manns, Molly. "Indiana's Amish Population". InContext. Indiana Business Research Center. Retrieved January 14, 2013.
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- "Twelve largest settlements, 2020". Groups.etown.edu. August 25, 2020. Retrieved August 25, 2019.
- Hurst, Charles E. (2010). An Amish paradox : diversity & change in the world's largest Amish community. McConnell, David L. Baltimore: Johns Hopkins University Press. ISBN 978-0801893995. OCLC 647908343.
- "Amish Population by State". Young Center for Anabaptist and Pietist Studies, Elizabethtown College. 2009. Retrieved February 4, 2012.
- "Iowa Amish". amishamerica.com. Retrieved September 18, 2015.
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- "Amish Population Change 1992–2013 (Alphabetical Order)" (PDF). Population Trends 1992–2013. 21-Year Highlights. Archived from the original on March 6, 2016. Retrieved September 5, 2018.
- Kraybill, Donald (2001). The Riddle of Amish Culture. Johns Hopkins University Press. ISBN 978-0-8018-6772-9.
- 2010 U.S. Religion Census, official website.
- "Amish scout new community in P.E.I." Canadian Broadcasting Corporation. Retrieved January 31, 2017.
- Amish Moving To Fourth Canadian Province at amishamerica.com.
- Anderson, Cory; Anderson, Jennifer (2016). "The Amish Settlement in Honduras, 1968–1978". Journal of Amish and Plain Anabaptist Studies. 4 (1): 1–50.
- "2016 Amish Population: Two New Settlements In South America". Amishamerica.com. Retrieved December 28, 2017.
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- "Ixheim (Rheinland-Pfalz, Germany)". Gameo.org. Global Anabaptist Mennonite Encyclopedia Online. Retrieved December 28, 2017.
- Donald B. Kraybill, Karen M. Johnson-Weiner, Steven M. Nolt. The Amish. Baltimore: 2013, p. 159.
- Donald B. Kraybill, Karen M. Johnson-Weiner, Steven M. Nolt. The Amish. Baltimore: 2013, pp. 160f.
- Waldrep, G. C. (2008). "The New Order Amish And Para-Amish Groups: Spiritual Renewal Within Tradition". Mennonite Quarterly Review. 3: 420.
- Hoover, Peter. "Radical Anabaptists Today – Part 4". Scrollpublishing.com. Retrieved December 28, 2017.
- Waldrep, G. C. (2008). "The New Order Amish And Para-Amish Groups: Spiritual Renewal Within Tradition". Mennonite Quarterly Review. 3: 416.
- McKusick, Victor A (2000). "Ellis-van Creveld syndrome and the Amish". Nature Genetics. 24 (3): 203–04. doi:10.1038/73389. PMID 10700162.
- Harlalka, GV (2013). "Mutation of HERC2 causes developmental delay with Angelman-like features". Journal of Medical Genetics. 50 (2): 65–73. doi:10.1136/jmedgenet-2012-101367. PMID 23243086. Retrieved November 3, 2014.
- Morton, D. Holmes; Morton, Caroline S.; Strauss, Kevin A.; Robinson, Donna L.; Puffenberger, 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): 5–17. doi:10.1002/ajmg.c.20002. PMID 12888982. Archived from the original on January 5, 2013. Retrieved July 2, 2008.
Regional hospitals and midwives routinely send whole-blood filter-paper neonatal screens for tandem mass spectrometry and other modern analytical methods to detect 14 of the metabolic disorders found in these populations...
- Hostetler 1993, p. 330.
- Hostetler 1993, p. 328.
- Nolt, Steven M. (2016). The Amish: A Concise Introduction. Baltimore: Johns Hopkins University Press. p. 106. ISBN 978-1-4214-1956-5.
- Crowley, William K. (1978). "Old Order Amish Settlement: Diffusion and Growth". Annals of the Association of American Geographers. 68 (2): 251. doi:10.1111/j.1467-8306.1978.tb01194.x. ISSN 0004-5608. JSTOR 2562217.
- Landing, James E. (July 1969). "Geographic Models of Older Order Amish Settlements". The Professional Geographer. 21 (4): 238. doi:10.1111/j.0033-0124.1969.00238.x. ISSN 0033-0124.
- Francomano, Clair A.; McKusick, Victor A.; Biesecker, Leslie G. (August 15, 2003). "Medical genetic studies in the Amish: Historical perspective". American Journal of Medical Genetics. 121C (1): 1–4. doi:10.1002/ajmg.c.20001. ISSN 0148-7299. PMID 12888981.
- Ruder, Katherine 'Kate' (July 23, 2004). "Genomics in Amish Country". Genome News Network.
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- Kraybill 2001, p. 105. sfn error: multiple targets (4×): CITEREFKraybill2001 (help)
- Kraybill (Autumn 1986), et al, "Suicide Patterns in a Religious Subculture: The Old Order Amish", International Journal of Moral and Social Studies, 1
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- Andrews, Margaret M.; Boyle, Joyceen S. (2002). Transcultural concepts in nursing care. Journal of Transcultural Nursing. 13. Lippincott. pp. 178–80. doi:10.1177/10459602013003002. ISBN 978-0-7817-3680-0. PMID 12113145. Retrieved January 19, 2008.
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- Wisconsin v. Yoder, 182 N.W.2d 539 (Wis. 1971).
- Wisconsin v. Yoder, 406 U.S. 205, 32 L.Ed.2d 15, 92 S.Ct. 1526 (1972).
- "Rumble strips removed after the Amish say they're dangerous". WWMT television news. August 20, 2009. Archived from the original on September 28, 2011. 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 filling 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.
- Kraybill, Donald. "Top Ten FAQ (about the Amish)". PBS/The American Experience. Archived from the original on February 12, 2013. Retrieved February 2, 2013.
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- "U.S. Code collection". Cornell Law School. Retrieved September 20, 2012.
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- "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 fulfillment 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 justified. 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.
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- Cones Kupwah Snowflower in NAAH No. July 14, 1996 "Let's Get Physical"
- "Archived copy". Archived from the original on December 19, 2010. Retrieved November 22, 2016.CS1 maint: archived copy as title (link)
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- Kraybill, Donald B, The Anabaptist Escalator.
- ——— (2001) , Anabaptist World USA, Herald Press, ISBN 978-0-8361-9163-9.
- ——— (2001), The Riddle of Amish Culture (revised ed.), ISBN 978-0-8018-6772-9.
- Nolt, Steven M. (1992), A History of the Amish, Intercourse: Good Books.
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- Die Botschaft – Lancaster, PA – Newspaper for Old Order Amish and Old Order Mennonites; only Amish may place advertisements.
- The Budget Archived April 13, 2010, at the Wayback Machine – Sugarcreek, OH – Weekly newspaper by and for Amish.
- The Diary – Gordonville, PA – Monthly newsmagazine by and for Old Order Amish.
- Beachy, Leroy (2011). Unser Leit ... The Story of the Amish. Millersburg, OH: Goodly Heritage Books. ISBN 0-9832397-0-3
- DeWalt, Mark W. (2006). Amish Education in the United States and Canada. Rowman and Littlefield Education.
- Garret, Ottie A and Ruth Irene Garret (1998). True Stories of the X-Amish: Banned, Excommunicated and Shunned, Horse Cave, KY: Neu Leben.
- Garret, Ruth Irene (1998). Crossing Over: One Woman's Escape from Amish Life, Thomas More.[ISBN missing]
- Gehman Richard. "Plainest of Pennsylvania's Plain People Amish Folk". National Geographic, August 1965, pp. 226–53.
- Good, Merle and Phyllis (1979). 20 Most Asked Questions about the Amish and Mennonites. Intercourse, PA: Good Books.
- Hostetler, John A. ed. (1989). Amish Roots: A Treasury of History, Wisdom, and Lore. Baltimore: Johns Hopkins University Press.[ISBN missing]
- Igou, Brad (1999). The Amish in Their Own Words: Amish Writings from 25 Years of Family Life, Scottdale, PA: Herald Press.[ISBN missing]
- Johnson-Weiner, Karen M. (2006). Train Up a Child: Old Order Amish and Mennonite Schools. Baltimore: Johns Hopkins University Press.[ISBN missing]
- Johnson-Weiner, Karen M. (2017) New York Amish : Life in the Plain Communities of the Empire State (Cornell UP, 2017).
- Keim, Albert (1976). Compulsory Education and the Amish: The Right Not to be Modern. Beacon Press.
- Kraybill, Donald B. "Amish." in Gale Encyclopedia of Multicultural America, edited by Thomas Riggs, (3rd ed., vol. 1, Gale, 2014), pp. 97–112. online
- Kraybill, Donald B. (2008). The Amish of Lancaster County. Mechanicsburg, PA: Stackpole Books.* Kraybill, Donald B. ed. (2003). The Amish and the State. Foreword by Martin E. Marty. 2nd ed.: Baltimore: Johns Hopkins University Press.[ISBN missing]
- Kraybill, Donald B. (2014). Renegade Amish: Beard Cutting, Hate Crimes, and the Trial of the Bergholz Barbers. Baltimore: Johns Hopkins University Press.[ISBN missing]
- Kraybill, Donald B. & Carl D. Bowman (2002). On the Backroad to Heaven: Old Order Hutterites, Mennonites, Amish, and Brethren. Baltimore: Johns Hopkins University Press.[ISBN missing]
- Kraybill, Donald B. & Steven M. Nolt (2004). Amish Enterprise: From Plows to Profits. 2nd ed. Baltimore: Johns Hopkins University Press.[ISBN missing]
- Kraybill, Donald B., Steven M. Nolt & David L. Weaver-Zercher (2006). Amish Grace: How Forgiveness Transcended Tragedy. New York: Jossey-Bass.[ISBN missing]
- Kraybill, Donald B., Steven M. Nolt & David L. Weaver-Zercher (2010). The Amish Way: Patient Faith in a Perilous World. New York: Jossey-Bass.[ISBN missing]
- Luthy, David (1991). Amish Settlements That Failed, 1840–1960. LaGrange, IN: Pathway Publishers.[ISBN missing]
- Nolt, Steven M. and Thomas J. Myers (2007). Plain Diversity: Amish Cultures and Identities. Baltimore: Johns Hopkins University Press.[ISBN missing]
- Schachtman, Tom (2006). Rumspringa: To be or not to be Amish. New York: North Point Press.[ISBN missing]
- Schlabach, Theron F. (1988). Peace, Faith, Nation: Mennonites and Amish in Nineteenth-Century America. Scottdale, PA: Herald Press.[ISBN missing]
- Schmidt, Kimberly D., Diane Zimmerman Umble, & Steven D. Reschly, eds. (2002) Strangers at Home: Amish and Mennonite Women in History. Baltimore: Johns Hopkins University Press.[ISBN missing]
- Scott, Stephen (1988). The Amish Wedding and Other Special Occasions of the Old Order Communities. Intercourse, PA: Good Books.[ISBN missing]
- Smith, Jeff (2016). Becoming Amish. Cedar, MI: Dance Hall Press[ISBN missing]
- Stevick, Richard A. (2007). Growing Up Amish: the Teenage Years. Baltimore: Johns Hopkins University Press.[ISBN missing]
- Umble, Diane Zimmerman (2000). Holding the Line: the Telephone in Old Order Mennonite and Amish Life. Johns Hopkins University Press.
- Umble, Diane Zimmerman & David L. Weaver-Zercher, eds. (2008). The Amish and the Media. Johns Hopkins University Press
- Weaver-Zercher, David L. (2001). The Amish in the American Imagination. Baltimore: Johns Hopkins University Press.
- Yoder, Harvey (2007). The Happening: Nickel Mines School Tragedy. Berlin, OH: TGS International.
|Wikimedia Commons has media related to Amish.|
- "Amish" in the Global Anabaptist Mennonite Encyclopedia Online
- "FAQs About the Amish", by resident experts at the Mennonite Information Center.
- The Journal of Amish and Plain Anabaptist Studies
- "Amish Studies" at the Amish & Plain Anabaptist Studies Association, a professional organization of scholars and service providers to the Amish and plain people
- "Amish Studies" at Young Center for Anabaptist & Pietist Studies at Elizabethtown College
- Mennonite Historical Library at Goshen College
- "The Amish" from the Missouri Folklore Society