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The Amish Culture

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Cultural Research: The Amish Culture
Nilaja Gardner
ANT 101 Cultural Anthropology
Prof. Bethany Heywood
July 2nd, 2012

The Amish Culture
Introduction
The Amish people are the epitome of what one would consider plain, ordinary, boring, and prude (perhaps next to the modern day view of Muslims). Their name is often synonymous with quality furniture, crafts, and food items. Originating from Switzerland, the Amish have managed to maintain a safe distance from the rest of the world’s influence and immorality, strengthening family ties and maintaining subsistence through agrarianism. This essay serves to explore the kinship, beliefs and social organization of the Amish Culture.
Agrarianism, and Freundschaft (Kinship) The Amish maintain a strong sense of community and kinship by way of agrarian lifestyle. Agriculture is a form of adherence to spiritual and manmade (Biblical and Ordung) laws that The Amish follow. Agrarianism is compatible with the doctrine of separation to the world (Hostetler, J., 1964). By isolating themselves from the city, Amish communities avoid what they believe to be sinfulness, sloth, and frivolousness. Man occupies his right place in “the garden”; the plants and animals created by God (Hostetler, J., 1964). Agrarianism separates Amish families from worldliness. By farming their own land and raising their own livestock, this creates self-sufficiency. The need to exit the community for food is alleviated. The hands-on labor creates a connection to one’s kin and to God. Other occupations include masonry, saw milling, and carpentry; also hands-on and self-sufficient trades. With the exception of those who face the Meidung (shunning of unrighteous behavior), the family unit is strong, performing such activities as attending church, community gatherings, ceremonies (such as weddings), etc. Those who have been shunned are not permitted to even the most intimate actions as sharing the bed with one’s spouse or having a meal at the same table.
“Farm work can interrupted for weddings, funerals, and other ad hoc religious occasions without inconvenience. Farming keeps one in touch with nature and the divine order—other types of occupation often do not complement Amish values so well (Andelson, J. G., 2011)”. Agrarianism and Marriage
The Amish culture literally revolves around agriculture. Just as the Western school year is based on the old farming and harvest schedule, as most families were farming in earlier centuries- so have Amish communities carried this system into marriage. Marriages are only performed on Tuesdays and Thursdays during early fall to late winter season. Moon phases and the avoidance of leap years are taken into account. At this time of year, crops have been harvested and sold, and it is a time of rest and renewal, perfect for a budding couple (Schreiber, W., 1960). The significance of Tuesday and Thursday are based on the pagan Germanic Gods Tiu and Thor, though most people do not directly link these as the reason. These gods were considered the greatest gods, and were over the household and matrimony. The exclusion of other days of the week are based on superstition (Wednesday is said to be unlucky). The exclusion of Saturday is a courtesy to the bride’s family to have proper preparation for the wedding feast. Saturday’s celebration would necessitate the need of cleaning and labor on into Sunday. Sunday is a day of rest. Sunday is a day of worship, and work is prohibited; thus making Sunday marriage one less option. Friday is also deemed unlucky because it is the day Christ was supposedly crucified. Children born on Mondays are considered unlucky, making Monday a day unfit to be wed. Young couples are married during time of communal ease, less work and more time for the new bride to learn her new household. This is the time for the couple to become acquainted. This also serves as a break for the community (attending weddings) from the strict lifestyle. Social Organization The people, for governance based on piety, elect the most upright community members as bishops, deacons, and so on, to remain in these positions for a lifetime. Malinkowski (1944: 52) coined the term “charter,” “an organized system of purposeful activities…” and “the system of values for the pursuit of which human beings organize (Gutkind, P. C. W., 1958).” The hierarchy is based upon how well one adheres to the Ordung; also the amount of wealth one has is a variable. Aside from these positions, there is no real difference in class amongst the Amish, with the exception of those who “frequently have departed furthest from tradition but have not yet reached that critical point which compels them "to move over" and join a more liberal faction of the Amish-Mennonite continuum (Gutkind, P. C. W., 1958)”. Such people do not attain high positions, for fear of their leading a large group of the community astray.
Gender Roles/Relations/Education
As with most conservative faiths, Amish men and women have separate responsibilities, as well as roles performed together. Women work outside the home while unmarried in positions such as servers, housekeepers, and teachers. Once married, women usually stay and tend to the home, especially when small children are present. In rare cases, some Amish women work in manufacturing plants. Other positions an amish woman might be expected to perform are household bookkeeping and in keeping in line with the agrarian theme, of course gardening. Often times, although it may be listed under both the husband and the wife’s name- some women are business owners of small shops, stands, and quilt-making. Women act as the disciplinarians of the home.
Men are primarily employed in the more strenuous tasks of maintaining the farm. They can also be found in carpentry, masonry, saw mills, and slaughterhouses. Some find it necessary to seek work outside the community in factories, or running their own shops. Children assist their parents in roles according to gender as well.
Education is limited to the eight grade for the Amish. The reasoning behind this: One is that agrarian occupations are hands-on, and requires trade school that can be pursued with basic knowledge. Secondly, higher education can open the doorway to secular ideas and influences.

Belief
The Amish belief system is an offshoot of the Anabaptist movement, created in Zurich, Switzerland in 1525. Wesner, an author of Amish business practices decribes :

“The Anabaptists were a religious group which developed a set of beliefs counter to the dominant Catholic Church. Anabaptist beliefs also set them apart from Protestant reformers. Anabaptists believed in a number of tenets which conflicted with Church and state authority, including adult baptism. The name “Anabaptist” was originally a derogatory name meaning “rebaptizer”. Anabaptists also believed in non-resistance, which prevented them from serving in state militaries. Anabaptists subscribed to a number of other doctrines, including social shunning for excommunicated members (Wesner, E. (2010).”
Conclusion
The Amish continue to live an isolated life of agrarianism, maintaining family bonds, community ties, and a spiritual connection with God through labor. One could say that their lives revolve around God through agriculture, or their lives revolve around agriculture through God. Either way, the system is one that has worked, and should continue to work as long as outside influence does not permeate the core values of its’ followers. In conclusion, agrarianism and religion are the backbone that supports and upholds the beliefs, kinship, and social order of the Amish culture.

References
Andelson, J.G. (2011). An Amish paradox: Diversity and change in the world’s largest Amish community. Anthropological Quarterly, 84, 559-564. Retrieved from EBSCOhost
Gutkind, P. C. W. Amish Acculturation. American Anthropologist, New Series, Vol. 60, No. 2 (Apr., 1958), pp. 376-378 Retrieved from JSTOR
Hostetler, J. A., (1964). Persistence and Change Patterns in Amish Society Ethnology, Vol. 3, No. 2 (Apr., 1964), pp. 185-198 Retrieved from JSTOR
Schreiber, W.I. (1960). Amish wedding days. Journal of American Folklore, 73, 12-17. Retrieved from JSTOR
Wesner, E. (2010) http://amishamerica.com/amish-online-encyclopedia/

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