Amish Subculture

Two recently popular books speak directly to the condition of mainstream American society as it turned the corner into the 21st century, and provides two useful ways for defining the unique character of the Amish subculture. Bowling Alone (2000) by Robert Putnam examines the decline of social capital in the United States. "Social capital" has become quite a popular phrase with social scientists. Social capital refers to the ways in which individuals are organized in order to achieve common ends. It is frequently overused and misused, but nonetheless, it remains a concept that helps us understand the nature and direction of the human condition. Putnam contends that the various social, economic, and cultural forces which transformed American society during the 20th century, and that will continue to influence its evolution in this new century, have incrementally reduced social capital. The result is a decline in the quality of life of both the community and the individual. He illustrates this with statistics indicating that the number of people who bowl is at an all-time high, but the number who participate in bowling leagues has declined. In other words, we bowl alone and in a million other ways, pursue lifestyles that are too individualistic and that ignore community obligations and the virtues of doing things cooperatively with other people.

At about the same time Putnam's book was published, a book titled The McDonaldization of Society (2000) by the sociologist, George Ritzer, appeared in print. Ritzer's view is that all aspects of American society, from education (at all levels) to philanthropy and volunteer work, to everyday aspects of community life, and, of course the workplace, increasingly resemble the McDonald's corporation method for fast food production. Like Putnam's critique, Ritzer concludes that the effects of this trend erode community and promote the decline of quality of life.

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Putnam and Ritzer suggest different kinds of changes, but with the same dire consequences. While Putnam sees a decline in social capital as individualism grows unchecked, Ritzer decries the growing sameness of society. Without a doubt, both critiques of American society are controversial and not without their critics. However, they provide excellent vehicles for consideration of the nature of American society and its future in this new century. Further, they provide a way of contrasting mainstream American culture with that of the Amish.

In a previous edition of this journal, the "overview" article about the Amish (Donnermeyer, 1997) described "two schools of thought" concerning American society. The first view was an American society becoming increasingly homogeneous. This view and Ritzer's interpretation of American society agree to a large extent. The second view was that American society was becoming increasingly diverse. Putnam would concur that growing individualism brings about more diversity. However, both views of American society described in this previous article also diverge from the themes of Putnam and Ritzer when the focus shifts from the macro-level of American society to consideration of subcultures like the Amish.

If Putnam and Ritzer were to examine the Amish, what would they say? Would Putnam only see the entrepreneurship of the Amish as they continue their transition away from an agricultural economy as a sign that growing individualism and declining social capital is occurring even in their world? Would Ritzer view the persistence of those things that make the Amish a distinctive subculture, such as sameness of dress, language and lifestyle, all of which are symbols of conformity to the faith, as a subcultural expression of the McDonaldization theme? If so, then a crucial point is missed. It is that Amish society, as a religiously-based and rural-located subculture, is undergoing subtle yet fundamental economic, social, and cultural change in its own right. Will these changes lead to its sustainability or its demise, let's say, by the end of this new century? Certainly, an impossible question to answer, but one worth considering because it provides a way for a contemporary (as opposed to romanticized) understanding of the Amish and how Amish society negotiates with the dominant American society and culture surrounding them in order to survive, change, and continue into the future (Kraybill, 1993). Also, it is only through the ever-changing context in which they maintain these boundaries that they seek out medical and health care professionals and services.

The word "Amish" comes from the name of the man who formed the sect Jakob Ammann. Ammann, an Anabaptist leader, preached a more conservative religious observance and broke with the Anabaptists in 1693. Members of the Amish sect migrated to Pennsylvania in the 1700s and 1800s.

Today's Amish are recognizable through their conservative dress and simple lifestyle. Most Amish are farmers or are involved in the agricultural industry.

Although these communities originated in Europe, they can no longer be found there. The last congregation dissolved in 1937. Thriving Amish communities can be found in throughout North America. Seventy percent of the Amish live in Pennsylvania, Ohio, and Indiana. The remaining members reside in 20 other states and Ontario, Canada.

In some cases it is difficult to distinguish Old Order Mennonites from the Amish. Both groups live simple lifestyles, shy away from modernization and tend to live in agricultural communities. Amish can be distinguished from Mennonite as follows. The Amish hold religious meeting in the homes of church members on every other Sunday. Mennonites hold weekly services in a separate church building. Amish will not have or use electricity, telephones, televisions in their homes. The two sects may be distinguishable by clothing style, but this varies according to the norms of the local congregations.

What is the Ordnung?

The Ordnung is the rule that governs the social order of Amish society. The rule represents the consensus of the church leaders and is endorsed by all members of the congregation. It is reviewed semiannually and is general unwritten and transmitted orally.

There are two types of regulations in the Ordnung: the older rules and contemporary ones. The older rules govern basic principles of separation, social avoidance and apostasy, and nonresistance. The contemporary rules guide members on the application of the older rules.

The Ordnung will vary from congregation to congregation. The most universal Amish norms include: forbidding usage of electricity, telephones, central heating, automobiles, and tractors with pneumatic tires; and forbidding