Some background about Mr. and Mrs. Miller; both were raised Amish, they met when they were teens in the Amish community in Central WI. Mrs. Miller, the daughter of the bishop, and Mr. Miller the son of a Farmer. When they married, farming was what they knew and began. They have six children, three boys and three girls. Their farm is pristine and welcoming, it is the home Mrs. Miller was raised. Mrs. Miller moved to Central WI when she was nine, from Ohio. There was a split in the Amish community, because of some differences in the rules of the Church, hence her dad decided it best to leave and begin a new community. She shared about the feeling of living in a glass bowl, how she always felt watched and she could never be good enough because she was the daughter of the Bishop. She didn’t feel her parents put the expectations on her, rather more from the Amish community. This was a sensitive topic for her to discuss. She wanted to talk about it because she has felt judged and criticized by her Amish counter parts, as opposed to the majority culture. She still feels, to an extent, that she and her family are on display…even as an adult. She asked me how I deal with the expectations of others. I shared that I live before an audience of one, and my soul purpose is— in everything I do or say is to bring glory and honor to His name. That is my reminder when I feel weighted down with expectations of others, I am then reminded of my purpose; making everything else background noise. Upon hearing my response to her question she began to sob, saying she had never heard of anything like that before, it made sense, and brought some clarity to her. This happening right off from the beginning opened doors for some great connection during our time together.

The Millers, their family and their extended families were very open to participation in the project and the interview, once we initially met. I had been denied by a number of Amish communities, however a friend (who is a Chiropractor that cares for many of the Amish) was willing to put her neck out and make a connection for me. I believe their openness was three-fold; my friend ‘s good name, once they met me—they had their own interview of me and I gave them copies of the instructions for the project, and they are New Order Amish, they are more receiving of outsiders and sincerely do not judge the majority culture (meaning they do not hold them to the same standards as they would someone within their own community).

Because the Amish function primarily in rural areas, farming, hence having minimal contact with the majority culture, they do not necessarily have regular interactions with the culture of the majority. When directly asked, Mrs. Miller responded, “I really don’t have a positive or negative experience of discrimination from the English.” She did come up with a negative experience and shared about an English neighbor, who is not trust worthy, thus projected that mistrust to the Miller family. This was an attack of their integrity, the Amish are peaceful individuals, and thus they simply made an exit out of the situation. Unfortunately, it is on a larger scale in which the Amish are discriminated against, as laws and government change, many times they are in a catch twenty-two; obey the law or their religious beliefs. This was seen in WI vs. Yoder, in 1971, when Wisconsin law required all children to attend school until the age of 16. This resulted in two fathers from Old Order Amish and a member of the Conservative Amish Mennonite Church being prosecuted, in essence for their faith. In an unanimous decision, the Court held that the free exercise of religion, protected under the First Amendment and school beyond the eighth was not necessitated for the Amish, the high court based their decision on the good name and longevity of the Amish faith (McConnell & Hurst, 2006). The results of this act of discrimination alone points to scripture, Proverbs 22:1, “A good name is rather to be chosen than great riches, and loving favour (sic) rather than silver and gold” (KJB). Building codes is another way in which changes in majority culture affect the Amish in a discriminatory way. Because the Old Order Amish, religious convictions do not allow for modern conveniences (running water, electricity, smoke detectors, etc.), municipalities’ updates in building codes causes controversy between the religious practices and the enforcement of the mandated codes. Thus usually taking the situation to State Supreme Courts. (Dinan, 2012) The Miller family did share their concern for the mandated insurance for majority culture, as Amish do not participate in any kind of insurance, social security, welfare, or disability coverage’s. They take care of their own and do not take governmental support of any kind.

When determining the acculturation level of the Amish, they are separate, unashamedly refusing to adapt to majority cultural values. Instead following the Ordndung, the unwritten rules of the Amish passed down from generation to generation. When asked what her earliest memory of recognizing membership in a culturally different group, Mrs. Miller stated, “I never remember feeling I (we) were different, I felt the ‘majority culture’ was different. That was because they had things we do not, because of intentional separation. As a teenager, I wondered about what everything was, but I didn’t (and still do not) want any more than I already had, it was really kind of scary; the thought of what all ‘that’ may do to me. I don’t understand materialism, and wanting more, I don’t connect with that.” Amish identify with a patriarchal structure; the men are the head and responsible for some of the most important decisions concerning the community. However they have an egalitarian society that seemingly works as a cooperative system in their economy and social structures, in which these are built around their faith. (Smith, 2011) Racially and culturally, as with other practicing Amish, the Miller family identifies with the Ordndung in their community; it sets the basis of the society, the rules for order and discipline. They do speak German in their home, the children learn English when they begin school. The Amish preserve their sense of purpose through forming a bond with the history of their ancestors (and the German language is part of the preservation of history), thus giving them a reverence for their traditions (unity, humility, and simple living to name a few). No one is forced into the church; hence purpose of ones life can be maintained as all members in the community share the same feelings and purpose concerning their lives. This commitment to faith and community, at times can penetrate deeply; the day before our interview (a Sunday), the family and community had officially begun shunning a nephew who chose not to abide by the doctrine of the Amish. After months of warnings and opportunities to correct behaviors and make a confession, the Bishop made the decision, that shunning was the only alternative to hopefully bring him back into right standing in the community. I could see the family was torn and suffering in the affects of the decision, however through tears they with held to the basis of their existence, their faith, believing that prayer can change his heart.

Mrs. Miller and I sat across from each other at the kitchen table, until she had to finish the cinnamon rolls she had started before I arrived. This was clearly, the best place to converse, as the Amish kitchen is the heart of the home filled with activity of all sorts. During the interview, I interacted with the Miller’s (more so Mrs. Miller), there were many felt emotions shared. When they cried, I maintained quiet respect. In my research, Amish do not show much emotion, they took a moment in which they quickly collected themselves. When they lay open the pain they were in and shared about being in the first 24 hours of their nephew being shunned, I had tears running down my face with them. I felt their love for their family and the depth of their loss. My tears were because my nephew, the same age as their nephew left his substance dependent parents to come live with my family in hopes to find respite, hope, and a future. The reality of their nephew willingly leaving his loving family to be able to “party with the English” was a heartfelt stab. I am most certainly praying for him, my nephew serves as a continual reminder. I was raised in a hugging family, when you greet someone it is a hug rather than a handshake. Not hugging Mrs. Miller when I arrived or before I left made me feel like I was forgetting something significant. I intentionally reserved my appearance and extraverted personality in all my encounters with the Amish. I felt that when I am on their property, in their environment, and they are willingly participating in something they did not have to, it is important to honor them and be as plain as possible.

The interview with the Miller family, added more emotion, personal feelings, insights, and clarity in my understanding of Amish culture. Project part one research gave me the basis to enter into part two of the project with some understanding and a respect for the culture. The first-hand experience of the project part two deepened the knowledge attained in research, and gave me a taste of what this people group is really all about. I consider myself blessed as I was invited to more than the two group encounters, each opportunity I was touched by the grace demonstrated, chuckled at the curiosity the children had of me, and the artistry of simplicity the Amish have seemingly perfected. In their interest to know about me, they asked lots of personal questions. During their questioning, I was emotionally hit with the realization, “they really didn’t understand or get where I was from.” Just being a child with parents who divorced, raised by a single mom, and living in the city, they had no idea or any way to relate, it was foreign to them. I felt awkward, however I did not give the feeling credence, as I was in a teachable moment for myself. From that experience, I realized that I have been that curious before concerning another. In my curiosity, I am most certain I made the individual or individuals come to the realization that I could not relate to a pertinent aspect, thus in my ignorance, highlighting it in an unintentional negative connotation.

Strengths or elements of common grace practiced by the Amish, is that of forgiveness. They lead with forgiveness in all things big or small. In “English” society or that of the majority culture, forgiveness is something to be found or discovered. Forgiveness is engrained within the Amish, thus they extend compassion right away and begin to make sense of pain, let down, mistrust, etc. by extending grace. Common grace is practiced within shunning, this practice has been misunderstood by majority culture and made out to be domineering and inflicting unfair and harsh punishment, however, it is intended to be a tool to convince the disobedient ex-member to be as the prodigal son (Luke 15:11-32) and return home to their expecting Father and family. Another strength of the Amish is their care, concern, and the security they have for one another from the cradle to the grave. Family members will rotate in caring for one who is disabled, sick, or dying. If one in the community is unable to work, the church will step in and help, until they are able to contribute again. The culture imparts life as a blessing not a burden, and that whatever may befall it is all in accordance with God’s plan. They feel that those with disabilities are a reminder to slow down and not take life for granted. Lastly, I witnessed their structured self-surrender that is apparent through the simplicity and the organic approach to all they do. Forgiveness, grace, viewing all of life as a blessing, this is all in part because they are familiar with dying to themselves. Pray for the Amish to seek the Grace of God through the work of Christ on the cross, as opposed to salvation by works. They believe their life long obedience to the rules of the church is weighed against their disobedience and that is how God determines their eternal destiny.

Project part one was the most helpful to me in learning about the Amish. The research was imperative to confront me of prejudices I unknowingly had toward them, I gained insight into their history, and had a better understanding of my plight for individualism, in which they strongly oppose. I was better prepared to present myself in a less threatening manner, hence making myself their subject versus them feeling like they were simply subject material for my project. Differences between the majority culture and their culture were distinguished as well as similarities, in this, appreciation for both cultures were realized and realistic expectations for the project moving forward were fostered.

References

Dinan, S. (2012, 9 24). Amish, n.y. town reach settlement over building codes. Washington Times. Retrieved from http://www.washingtontimes.com/news/2012/sep/24/thou-shalt- not-violate-modern-building-codes/
McConnell , D., & Hurst, C. (2006). No "rip van winkles" here: Amish education since wisconsin v. yoder.Anthropology and education quarterly, 37(3), 236-254. doi: 10.1525/aeq.2006.37.3.236
Smith, N. (2011, December 7). The amish and issues of group/communal living. ArticleMyriad, Retrieved from http://www.articlemyriad.com/amish- issues-group-communal-living/