Amish

The Amish (/ˈɑːmɪʃ/; Pennsylvania German: Amisch; German: Amische), formally the Old Order Amish, are a group
Amish
of traditionalist Anabaptist Christian church fellowships with Swiss German and Alsatian origins.[2] They are closely
related to Mennonite churches, a separate Anabaptist denomination.[3] The Amish are known for simple living, plain
dress, Christian pacifism, and slowness to adopt many conveniences of modern technology, with a view neither to
interrupt family time, nor replace face-to-face conversations whenever possible, and a view to maintain self-
sufficiency. The Amish value rural life, manual labor, humility and Gelassenheit (submission to God's will).

The Amish church began with a schism in Switzerland within a group of Swiss and Alsatian Mennonite Anabaptists in
1693 led by Jakob Ammann.[4] Those who followed Ammann became known as Amish.[5] In the second half of the
19th century, the Amish divided into Old Order Amish and Amish Mennonites; the latter do not abstain from using
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, though there are other subgroups of Amish. In the early 18th
century, many Amish and Mennonites immigrated to Pennsylvania for a variety of reasons. Today, the Old Order An Amish family riding in a traditional
Amish, the New Order Amish, and the Old Beachy Amish as well as Old Order Mennonites continue to speak Amish buggy in Lancaster County,
Pennsylvania Dutch, although two different Alemannic dialects are used by Old Order Amish in Adams and Allen Pennsylvania
counties in Indiana.[6] As of 2023, over 377,000 Old Order Amish lived in the United States, and about 6,000 lived in Total population
Canada: a population that is rapidly growing, even though most Amish clearly seem to use some form of birth control,
383,565
a fact that generally is not discussed among the Amish. This is indicated by the fact that the number of children
systematically increases in correlation with the conservatism of a congregation: the more conservative, the more (2023, Old Order Amish)[1]
children.[7] Amish church groups seek to maintain a degree of separation from the non-Amish world. Non-Amish Founder
people are generally referred to as "English" by the Amish, and outside influences are often described as "worldly". Jakob Ammann
Amish church membership begins with adult baptism, usually between the ages of 16 and 23. Church districts have Regions with significant
between 20 and 40 families, and worship services are held every other Sunday in a member's home or barn. The rules populations
of the church, the Ordnung, which differs to some extent between different districts, are reviewed twice a year by all United States (large populations in
members of the church. The Ordnung must be observed by every member and covers many aspects of day-to-day
Indiana, Ohio, Pennsylvania; notable
living, including prohibitions or limitations on the use of power-line electricity, telephones, and automobiles, as well as
populations in Kentucky, Missouri,
regulations on clothing. 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 (age 13 – 14). Most Amish do Michigan, New York, and Wisconsin;
not buy commercial insurance or participate in Social Security. As present-day Anabaptists, Amish church members small populations in various other
practice nonresistance and will not perform any type of military service.[8] states)
Canada (mainly in Ontario)

History Religions
Anabaptist
Scriptures
Beginnings of Anabaptist Christianity
The Bible
The Anabaptist movement, from which the Amish later emerged, started in circles around Huldrych Zwingli (1484– Languages
1531) who led the early Reformation in Switzerland. In Zürich on January 21, 1525, Conrad Grebel and George
Pennsylvania Dutch, Bernese German,
Blaurock practiced believer's baptism to each other and then to others.[9] This Swiss movement, part of the Radical
Low Alemannic Alsatian German, Amish
Reformation, later became known as Swiss Brethren.[10]
High German, English

Emergence of the Amish

The term Amish was first used as a Schandename (a term of disgrace) in 1710 by opponents of Jakob Amman, an Anabaptist
leader. The first informal division between Swiss Brethren was recorded in the 17th century between Oberländers (those living in
the hills) and Emmentalers (those living in the Emmental ). The Oberländers were a more extreme congregation; their zeal pushed
them into more remote areas.

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 conservative Mennonites from southern Germany and
Switzerland retain many similarities. Those who leave the Amish fold tend to join various congregations of Conservative
Mennonites.[11][12] Cover of The Amish and the
Mennonites, 1938

Migration to North America

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 around the mid-19th century and settled mostly in Ohio, Illinois, Iowa and southern
Ontario. Most of these late immigrants eventually did not join the Old Order Amish but more liberal groups.[13]

1850–1878 Division into Old Orders and Amish Mennonites

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.[14] 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.
An old Amish cemetery in Lancaster
The more progressive members, comprising roughly two-thirds of the group, became known by the name Amish
County, Pennsylvania, 1941
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. [15] 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.[16] 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; in the year 2000 many congregations left to organize the Biblical Mennonite Alliance in order to continue the practice of
traditional Anabaptist ordinances, such as headcovering.[17][18]

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.[19][20]

20th century

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.[21]

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.[22]

In the late 1920s, the more change minded faction of the Old Order Amish, that wanted to adopt the car, broke away from the mainstream and organized under the
name Beachy Amish.[23]

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.[24]

In the 1950s, the Beachy Amish, as with the New Order Amish, laid heavy emphasis on the New Birth, personal holiness and Sunday School education.[25][26]
The ones who wanted to preserve the old way of the Beachy became the Old Beachy Amish.[23]

Until about 1950, almost all Amish children attended small, rural, 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.[27]

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.[28] In many Amish
settlements, especially the larger ones, farmers are now a minority.[29] Approximately 12,000 of the 40,000 dairy farms in the United States are Amish-owned as of
2018.[30][31]

Until the early 20th century, Old Order Amish identity was not linked to the limited 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.[32]

Old Order Mennonites, Old Colony Mennonites and the Amish are often grouped together in North America's popular press. This is incorrect, according to a 2017
report by Canadian Mennonite magazine:[33]

The customs of Old Order Mennonites, the Amish communities and Old Colony Mennonites have a number of similarities, but the cultural differences
are significant enough so that members of one group would not feel comfortable moving to another group. The Old Order Mennonites and Amish
have the same European roots and the language spoken in their homes is the same German dialect. Old Colony Mennonites use Low German, a
different German dialect.

Religious practices
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 (https://b
ible.oremus.org/?passage=Romans%2012:2&version=nrsv)).
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 or barn. The district is led by a
bishop and several ministers and deacons who are chosen by a combination of election and cleromancy (lot).[34]

The rules of the church, the so-called Ordnung, which differs to some extent between different districts, is reviewed twice a year
by all members of the church. Only if all members give their consent to it, Lord's supper is held. The Ordnung must be observed
by every member and covers 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. 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, humility, and
Gelassenheit, 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 face excommunication
and shunning. The modes of shunning vary between different communities.[35] On average, about 85 percent of Amish youth
choose to be baptized and join the church.[36] During an adolescent period of rumspringa (dialectal [Pennsylvania] German for
"around running") 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.[37]

Way of life A scan of the historical

document Diß Lied haben
Amish lifestyle is regulated by the Ordnung ("rules")[38]which differs slightly from community to community and from district to die sieben Brüder im
district within a community. There is no central Amish governing authority, so each individual community makes its own Gefängnüß zu Gmünd
decisions, and what is acceptable in one community may not be acceptable in another.[39] The Ordnung is agreed upon – or gemacht
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.[40]

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.[41] 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.[42]
Amish couple in horse-driven buggy
in rural Holmes County, Ohio,
Transportation
September 2004

Amish communities are known for traveling by horse and buggy because they feel horse-drawn carriages promote a slow
pace of life. But most Amish communities do also allow riding in motor vehicles, such as buses and cars.[43] In recent years many Amish people have taken to
using electric bicycles because they are faster than either walking or harnessing up a horse and buggy.[39]

Clothing

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
kapps and bonnets are worn by the women because they are a visual representation of their religious beliefs and promote unity through the tradition of every
woman 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.[44] 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.[45] 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.

Cuisine

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.[46][47][48][49] 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.[50]

Amish cuisine is often mistaken for the similar cuisine of the Pennsylvania Dutch with some ethnographic and regional variances,[51] as well as differences in what
cookbook writers and food historians emphasize about the traditional foodways and intertwined religious culture and celebrations of Amish communities. While
mythologies about the diffusion of shoofly pie are common subject matter for studies of American cuisine, food anthropologists point out that the culinary practices
of Pennsylvania Dutch and Amish are innovative and dynamic, evolving across time and geographical spaces, and that not all the Pennsylvania Dutch are Amish,
and not all Amish live in Pennsylvania. Distinguishing local mythologies from culinary fact is accomplished by dedicated anthropological field studies in
combination with studies of literary sources, usually newspaper archives, diaries and household records.[52]

Subgroups
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.

Affiliations

As of 2011, about 40 different Old Order Amish affiliations were known to exist. The eight major affiliations are listed below, with Lancaster as the largest one in
number of districts and population:[53]

Affiliation Date established Origin States Settlements Church districts

Lancaster 1760 Pennsylvania 8 37 291

Elkhart-LaGrange 1841 Indiana 3 9 176

Holmes Old Order 1808 Ohio 1 2 147

Buchanan/Medford 1914 Indiana 19 67 140

Geauga I 1886 Ohio 6 11 113

Swartzentruber 1913 Ohio 15 43 119

Geauga II 1962 Ohio 4 27 99

Swiss (Adams) 1850 Indiana 5 15 86

Use of technology by different affiliations

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. Three affiliations – "Lancaster", "Holmes Old Order" and "Elkhart-LaGrange" — are not only the three
largest affiliations but also represent the mainstream among the Old Order Amish. The most conservative affiliations are at the top, the most modern ones at the
bottom. 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. 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.[54]

Tractor
Tractor Power Bulk Inside Running
Roto- Propane Mechanical Mechanical Pickup for Pneumatic Chain Pressu
Affiliation[55] for
tiller
lawn
gas
milk
milker refrigerator balers
flush water
belt tools saw lam
fieldwork mower tank toilet bath tub
power

Swartzentruber No No No No No No No No No No No Some No No
Nebraska No No No No No No No Some No No No No Some No

Swiss (Adams) No No Some No No No No No Some No No Some Some Som

Buchanan/Medford No No No No No No No No No No No Some No Ye
Danner No No No Some No No Some No Yes Yes Yes No No Ye

Geauga I No No No No No No No Some Yes Yes Yes Yes Yes Ye

Holmes Old Order No Some Some No No No Some Yes Yes Yes Yes Yes Yes Ye

Elkhart-LaGrange No Some Some Some Some Some Some Some Yes Yes Yes Yes Yes Ye

Lancaster No No Some Yes No Yes Yes Yes Yes Yes Yes Yes Yes Ye
Nappanee No Yes Yes Yes Yes Yes Yes Yes Yes Yes Yes Yes Yes Ye

Kalona Yes Yes Yes Yes Yes Yes Yes Yes Yes Yes Yes Yes Yes Ye

Percentage of
use 6 20 25 30 35 35 40 50 70 70 70 70 75 90
by all Amish

Language

Most Old Order Amish speak Pennsylvania Dutch, and refer to non-Amish people as "English", regardless of ethnicity.[56] Two Amish subgroups – called Swiss
Amish – whose ancestors migrated to the United States in the 1850s speak a form of Bernese German (Adams County, IN and daughter settlements) or a Low
Alemannic Alsatian dialect (Allen County, IN and daughter settlements).[57]

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".[58][59][60][61] Ultimately, the terms Deitsch, Dutch, Diets and Deutsch are all cognates and
descend from the Proto-Germanic word *þiudiskaz meaning "popular" or "of the people".[62] 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 Deutschländ-er) whom they saw
as a related but distinct group.[63]

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.[64] "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.'"[65]

Ethnicity

The Amish largely share a German or Swiss-German ancestry.[66] 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.[67][68] 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.[69] 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.[70] 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.

Para-Amish groups

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 distribution

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.[72] 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.[76] In 2000, about 165,620 Old Order Amish resided in the
United States, of whom 73,609 were church members.[77] The Amish are among the fastest-
growing populations in the world, with an average of seven children per family in the
1970s[78] and a total fertility rate of 5.3 in the 2010s.[79]

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 settlements in the United States and Canada, 2022
Amish adherents were in 28 U.S. states in 2010.[80]

Distribution by country Historical population

Year Pop. ±% p.a.
1920 5,000 —
United States 1928 7,000 +4.30%
Amish population by U.S. state and year 1936 9,000 +3.19%
The United States is the home to the overwhelming majority
State 1992 2000 2010 2020 2023 1944 13,000 +4.70%
(98 percent) of the Amish people. In 2023, Old Order
1952 19,000 +4.86%
Pennsylvania 32,710 44,620 59,350 81,500 88,850 communities were present in 32 U.S. states. The total Amish
population in the United States as of June 2023 has stood at 1960 28,000 +4.97%
Ohio 34,830 48,545 58,590 78,280 84,065 1968 39,000 +4.23%
377,300[1] up 9,975 or 2.7 percent, compared to the previous
Indiana 23,400 32,840 43,710 59,305 63,645 year. Pennsylvania has the largest population (89 thousand), 1976 57,000 +4.86%
followed by Ohio (84 thousand) and Indiana (63.6 thousand), 1984 84,000 +4.97%
Wisconsin 6,785 9,390 15,360 22,235 24,920
as of June 2023.[81] The largest Amish settlements are in 1992 128,150 +5.42%
New York 4,050 4,505 12,015 21,230 23,285 2000 166,000 +3.29%
Lancaster County in southeastern Pennsylvania (43,400),
Michigan 5,150 8,495 11,350 16,525 18,445 Holmes County and adjacent counties in northeastern Ohio 2010 249,500 +4.16%
(39,525), and Elkhart and LaGrange counties in northeastern 2020 350,665 +3.46%
Missouri 3,745 5,480 9,475 14,520 16,690
Indiana (28,275), as of June 2023.[1] The highest 2023 383,565 +3.03%
Kentucky 2,625 4,850 7,750 13,595 15,450
concentration of Amish in the world is in the Holmes County Source: 1992,[71] 2000,[72] 2010,[73]
[74] [75] [1]
Iowa 3,525 4,445 7,190 9,780 9,930 community; nearly 50 percent of the entire population of 2020, 2021, 2023
Holmes County is Amish as of 2010.[82]

The largest concentration of Amish west of the Mississippi River is in Missouri, with other settlements in eastern Iowa and southeast Minnesota.[83] The largest
Amish settlements in Iowa are located near Kalona and Bloomfield.[84] The largest settlement in Wisconsin is near Cashton with 13 congregations, i.e. about 2,000
people in 2009.[85]

Because of the rapid population growth of the Amish communities, new settlements in the United States are being established each year, thus: 18 new settlements
were established in 2016, 24 in 2017, 18 in 2018, 27 in 2019, 26 in 2020, 19 in 2021, 15 in 2022 and 10 by June 2023.[86][74][81][1] The main reason for the
continuous expansion is 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.[76]
 The adjacent table shows the eight states with the largest Amish population in the years 1992, 2000,
2010, 2020 and 2023.[87][42][88][89][74][1]

Canada
Amish population by Canadian province and year
Amish settlements are in four Canadian provinces:
Canada 1992 2010 2020 2023
Ontario, Prince Edward Island, Manitoba, and
New Brunswick. The majority of Old Order All of Canada 2,295 4,725 5,995 6,100
settlements is located in the province of Ontario, Ontario 2,295 4,725 5,605 5,645
namely Oxford (Norwich Township) and Norfolk
Counties. A small community is also established Prince Edward Isl. 0 0 250 280
in Bruce County (Huron-Kinloss Township) near New Brunswick 0 0 70 95
Lucknow.
Manitoba 0 0 70 80
Amish settlements in Pennsylvania, the state with the
In 2016, several dozen Old Order Amish families
largest Amish population, 2022
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.[90] At about the same time a new settlement was founded near Perth-Andover in New
Brunswick, only about 12 km (7.5 mi) from Amish settlements in Maine. In 2017, an Amish settlement was founded in Manitoba near Stuartburn.[91]

Latin America
Amish population by South
There are currently two Amish settlements in South American nations: Argentina and Bolivia. The majority of Old Order American country and year
settlements are located in Bolivia. The first attempt by Old Order Amish to settle in Latin America was in Paradise Valley, near Country 2010 2020 2023
Galeana, Nuevo León, Mexico, but the settlement lasted from only 1923 to 1929.[19] An Amish settlement was tried in
Honduras from about 1968 to 1978, but this settlement failed too.[92] In 2015, new settlements of New Order Amish were Bolivia 0 160 190

founded east of Catamarca, Argentina, and Colonia Naranjita, Bolivia, about 75 miles (121 km) southwest of Santa Cruz. [93] Argentina 0 50 0
Most of the members of these new communities come from Old Colony Mennonite background and have been living in the area
for several decades.[94]

Europe

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.[95]

Seekers and joiners

Only a few hundred outsiders, so-called seekers, have ever joined the Old Order Amish.[96] Since 1950, only some 75 non-Anabaptist people have joined and
remained lifelong members of the Amish.[97] Since 1990, some twenty people of Russian Mennonite background have joined the Amish in Aylmer, Ontario.[98]

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[99][100] 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.[101] The "Michigan Amish 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 Old Order 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.[97]

On the other hand, the Beachy Amish, many of whom conduct their services in English and allow for a limited range of modern conveniences, regularly receive
seekers into their churches as visitors, and eventually, as members.[102][103]

Stephen Scott, himself a convert to the Old Order River Brethren, distinguishes four types of seekers:

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.[98]

Health
Amish populations have higher incidences of particular conditions, including dwarfism,[104] Angelman syndrome,[105] and
various metabolic disorders,[106] as well as an unusual distribution of blood types.[107] The Amish represent a collection of
different demes or genetically closed communities.[108] Although the Amish do not have higher incidence of genetic
disorders than the general population,[109] since almost all Amish descend from a few hundred 18th-century founders,
some recessive conditions are more prevalent (an example of the founder effect).[110][111][112] 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.[113] The majority of Amish accept
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 children are born with a disorder, they are accepted into the Amish farm near Morristown, New
York
community and tasked with chores within their ability.[114] However, Amish are willing to participate in studies of genetic
diseases.[112] 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
percent and non-tobacco-related cancers are 72 percent of the rate for Ohio adults. 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.[115]

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.[116] 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 A 2016 study on Amish community
and recommend professional counselors.[117] Suicide rates for the Amish are about half that of the general population.[b] funding for health care

The Old Order Amish do not typically carry private commercial health insurance.[119][120] 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.[114] Although the Amish are often perceived by outsiders as rejecting all modern technologies, this is not
the case and modern medicine is employed by Amish communities, including hospital births and other advanced treatments. As they go without health insurance
and pay up front for services, Amish individuals will often travel to Mexico for non-urgent care and surgery to reduce costs.[121][122]

Most Amish clearly seem to use some form birth control, a fact that generally is not discussed among the Amish, but indicated by the fact that the number of
children systematically increases in correlation with the conservatism of a congregation, the more conservative, the more children. The large number of children is
due to the fact that many children are appreciated by the community and not because there is no birth control.[123] Some communities openly allow access to birth
control to women whose health would be compromised by childbirth.[114] The Amish are against abortion and also find "artificial insemination, genetics, eugenics,
and stem cell research" to be "inconsistent with Amish values and beliefs".[124]

Life in the modern world

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.[125][126][127]
Traditional, Lancaster style Amish
The Amish do not usually educate their children past the eighth grade, believing that the basic knowledge offered up to that buggy
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,[128] 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.[129]

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 on the purchase of fuel for vehicles.[130] 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.[131][132] On this basis, the United States Internal Revenue Service agreed in 1961 that they did not need to pay Amish school near Rebersburg,
Social Security-related taxes. In 1965, this policy was codified into law.[133] Self-employed individuals in certain sects do Pennsylvania
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.[134] The U.S. Supreme Court clarified in 1982 that Amish employers
are not exempt, but only those Amish individuals who are self-employed.[135]

Publishing
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.[136] Some
Amish read the Pennsylvania German newspaper Hiwwe wie Driwwe, and some of them even contribute dialect texts.

Dog breeding
Amish and Mennonite communities across many states have turned to dog breeding as a lucrative source of income. According to the USDA list of licensees, over
98% of Ohio's puppy mills are run by the Amish, as are 97% of Indiana's, and 63% of Pennsylvania's.[137] In Lancaster County, Pennsylvania, there are roughly
300 licensed breeders, and an estimated further 600 unlicensed breeding facilities.[138]
Reports of poor standards of care and treatment of dogs as a cash crop by members of the Amish community has led to calls for puppy mills and auctions to be
closed, with one breeder being issued with a restraining order from the practice for numerous violations of the federal Animal Welfare Act. At the time the
restraining order was issued, the breeder had at least 1000 dogs in their care.[139]

Similar groups
Anabaptist 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, including dress, beards, horse and buggy, extreme
restrictions on modern technology, Pennsylvania German language, that they are often perceived as Amish and even called Amish.[140][141]

Conservative "Russian" Mennonites and Hutterites who also dress plain and speak German dialects emigrated from other European regions at different times with
different German dialects, separate cultures, and related but different religious traditions.[142] Particularly, the Hutterites live communally[143] and are generally
accepting of modern technology.[144]

In Ukraine there is a nameless movement of Baptists that has been compared to the Amish, due to their similar beliefs of plain living and pacifism.[145][146]

The few remaining Plain Quakers are similar in manner and lifestyle, including their attitudes toward war, but are unrelated to the Amish.[147] 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.[148]

Relations with Native Americans

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 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 due to the Anabaptist doctrine of nonresistance.[8] 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.[149] When freed, both of these sons joined the church and one of them
became a minister.[8]

As early as 1809 Amish were farming side by side with Native American farmers in Pennsylvania.[150] 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.[151]

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.[152]

In 2012, the Lancaster Mennonite Historical Society collaborated with the Native American community to construct a replica Iroquois Longhouse.[153]

See also
Christianity portal

Amish & Mennonite Heritage Center

Amish furniture
Amish music
Barn raising
Bank of Bird-in-Hand
Christian views on poverty and wealth
Fancy Dutch
Hutterites
List of Amish and their descendants
Martyr's Mirror
Mennonites
Neo-Luddism
Shaker
Pinecraft
Plain people
West Nickel Mines School shooting

Notes
a. Hochdeitsch is the Pennsylvania Dutch equivalent of the Standard German word Hochdeutsch; both words literally mean "High German".
b. The overall suicide rate in 1980 in the US was 12.5 per 100,000.[118]

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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" "
69. Nolt 1992, p. 104.
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g/web/20111211055426/https://www.britannica.com/EBchecked/top
ic/277694/Hutterite) from the original on December 11, 2011.
Retrieved November 9, 2008.
144. Laverdure, Paul (2006). "Hutterites" (https://web.archive.org/web/20
081013223110/http://esask.uregina.ca/entry/hutterites.html).
Encyclopedia of Saskatchewan. Canadian Plains Research Center.
Archived from the original (http://esask.uregina.ca/entry/hutterites.ht
ml) on October 13, 2008. Retrieved November 9, 2008.
145. Romanyshyn, Yuliana (November 1, 2015). "They live like Amish,
but they are not" (https://www.kyivpost.com/article/guide/people/the
y-live-like-amish-but-they-are-not-400974.html). KyivPost.
Retrieved December 7, 2021.
146. Mash, Dave (December 7, 2021). "Living the Amish faith half way
across the world…" (https://thebargainhunter.com/news/features/livi
ng-the-amish-faith-half-way-across-the-world-ukrainian-amish-exhi
bit-similar-faith-choices-to-amish-mennonite-beliefs). The Bargain
Hunter. Retrieved December 7, 2021.
Bibliography
Hamm, Thomas D. (2003). The Quakers in America (https://books.g
oogle.com/books?id=Y9y2KvxT-tgC). Columbia University Press.
ISBN 978-0-231-50893-3. Retrieved February 20, 2021.
Hostetler, John (1993), Amish Society (https://archive.org/details/am
ishsociety00host_0) (4th ed.), Baltimore, Maryland; London: Johns
Hopkins University Press, ISBN 978-0-8018-4442-3.
Kraybill, Donald B (1994), Olshan, Marc A (ed.), The Amish Struggle
with Modernity, Hanover, NH: University Press of New England,
p. 304.
Kraybill, Donald B, The Anabaptist Escalator.
Further reading
Die Botschaft – Lancaster, PA – Newspaper for Old Order Amish
and Old Order Mennonites; only Amish may place advertisements.
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.
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.
Igou, Brad (1999). The Amish in Their Own Words: Amish Writings
from 25 Years of Family Life, Scottdale, PA: Herald Press.
Johnson-Weiner, Karen M. (2006). Train Up a Child: Old Order
Amish and Mennonite Schools. Baltimore: Johns Hopkins
University Press.
Johnson-Weiner, Karen M. (2017) New York Amish : Life in the
Plain Communities of the Empire State (Cornell UP, 2017).
147. Hamm 2003, p. 101.
148. Hamm 2003, pp. 103–105.
149. Nolt, Steven M. (May 2016). The Amish. JHU Press. p. 84.
ISBN 978-1-4214-1956-5.
150. "WGBH American Experience. The Amish" (https://www.pbs.org/wg
bh/americanexperience/features/timeline/amish/). PBS. Archived (ht
tps://web.archive.org/web/20161207174633/http://www.pbs.org/wgb
h/americanexperience/features/timeline/amish/) from the original on
December 7, 2016. Retrieved January 31, 2017.
151. Cones Kupwah Snowflower in NAAH No. July 14, 1996 "Let's Get
Physical"
152. "Gathering at the Hearth: Stories Mennonites Tell" (https://web.archi
ve.org/web/20101219184613/http://mcusa-archives.org/Resources/
gathering--amishorshawnee.html). Archived from the original (http://
www.mcusa-archives.org/Resources/gathering--amishorshawnee.h
tml) on December 19, 2010. Retrieved November 22, 2016.
153. "Attempting to Repair the Past: An American Indian Longhouse
Exhibit Coming to Amish Country" (https://indiancountrymedianetwo
rk.com/news/attempting-to-repair-the-past-an-american-indian-long
house-exhibit-coming-to-amish-country/).
Indiancountrymedianetwork.com. April 29, 2012. Archived (https://w
eb.archive.org/web/20170908013101/https://indiancountrymedianet
work.com/news/attempting-to-repair-the-past-an-american-indian-lo
nghouse-exhibit-coming-to-amish-country/) from the original on
September 8, 2017. Retrieved January 31, 2017.
——— (2001) [2000], Anabaptist World USA, Herald Press,
ISBN 978-0-8361-9163-9.
——— (2001), The Riddle of Amish Culture (revised ed.), JHU
Press, ISBN 978-0-8018-6772-9.
Nolt, Steven M. (1992), A History of the Amish, Intercourse: Good
Books.
"Swiss Amish", Amish America (http://amishamerica.typepad.com/a
mish_america/swiss_amish/), Type pad, archived (https://web.archi
ve.org/web/20090302035944/http://amishamerica.typepad.com/ami
sh_america/swiss_amish/) from the original on March 2, 2009,
retrieved March 26, 2009.
Keim, Albert (1976). Compulsory Education and the Amish: The
Right Not to be Modern. Beacon Press.
Kraybill, Donald B., Karen M. Johnson-Weiner, and Steven M. Nolt,
The Amish (Johns Hopkins University Press, 2013), 500 pp.
Kraybill, Donald B. "Amish." in Gale Encyclopedia of Multicultural
America, edited by Thomas Riggs, (3rd ed., vol. 1, Gale, 2014),
pp. 97–112. online (https://link.gale.com/apps/doc/CX3273300018/
GPS?u=wikipedia&sid=GPS&xid=2101fa51) Archived (https://web.
archive.org/web/20210428123834/https://go.gale.com/ps/i.do?p=G
PS&u=wikipedia&id=GALE%7CCX3273300018&v=2.1&it=r&sid=
GPS&asid=2101fa51) April 28, 2021, at the Wayback Machine
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.
Kraybill, Donald B. (2014). Renegade Amish: Beard Cutting, Hate
Crimes, and the Trial of the Bergholz Barbers. Baltimore: Johns
Hopkins University Press.
Kraybill, Donald B. & Carl D. Bowman (2002). On the Backroad to
Heaven: Old Order Hutterites, Mennonites, Amish, and Brethren.
Baltimore: Johns Hopkins University Press.
Kraybill, Donald B. & Steven M. Nolt (2004). Amish Enterprise:
From Plows to Profits. 2nd ed. Baltimore: Johns Hopkins University
Press.
Kraybill, Donald B., Steven M. Nolt & David L. Weaver-Zercher
(2006). Amish Grace: How Forgiveness Transcended Tragedy.
New York: Jossey-Bass.
 Kraybill, Donald B., Steven M. Nolt & David L. Weaver-Zercher
(2010). The Amish Way: Patient Faith in a Perilous World. New
York: Jossey-Bass.
Luthy, David (1991). Amish Settlements That Failed, 1840–1960.
LaGrange, IN: Pathway Publishers.
Mackall, Joe: Plain Secrets: An Outsider among the Amish, Boston,
Mass. 2007.
Nolt, Steven M. and Thomas J. Myers (2007). Plain Diversity: Amish
Cultures and Identities. Baltimore: Johns Hopkins University Press.
Schachtman, Tom (2006). Rumspringa: To be or not to be Amish.
New York: North Point Press.
Schlabach, Theron F. (1988). Peace, Faith, Nation: Mennonites and
Amish in Nineteenth-Century America. Scottdale, PA: Herald Press.
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.
Scott, Stephen (1988). The Amish Wedding and Other Special
Occasions of the Old Order Communities. Intercourse, PA: Good
Books.
Smith, C Henry; Krahn, Cornelius (1981), Smith's Story of the
Mennonites (revised & expanded ed.), Newton, Kansas: Faith and
Life Press, pp. 249–356, ISBN 978-0-87303-069-4.
Smith, Jeff (2016). Becoming Amish. Cedar, MI: Dance Hall Press
Stevick, Richard A. (2007). Growing Up Amish: the Teenage Years.
Baltimore: Johns Hopkins University Press.
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.

External links
The Journal of Amish and Plain Anabaptist Studies (https://ideaexchange.uakron.edu/amishstudies/)
"Amish" (http://gameo.org/index.php?title=Amish) in the Global Anabaptist Mennonite Encyclopedia Online
"Amish America" (https://amishamerica.com/), a website dedicated to news and information about the Amish
"Amish Studies" (http://www2.etown.edu/amishstudies/Index.asp) at Young Center for Anabaptist & Pietist Studies at Elizabethtown College
Mennonite Historical Library at Goshen College (https://www.goshen.edu/mhl/)
"FAQs About the Amish" (https://lancasterpa.com/amish/amish-frequently-asked-questions/), by resident experts at the Mennonite Information
Center.
"The Amish in Missouri" Archived (https://web.archive.org/web/20201114000409/http://missourifolkloresociety.truman.edu/Amish.htm)
November 14, 2020, at the Wayback Machine from the Missouri Folklore Society

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