Amish: Perbedaan antara revisi
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{{ethnic group| |
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|group=Amish |
|group=Amish |
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|image=[[ |
|image=[[Berkas:Lancaster County Amish 03.jpg|200px]]{{br}}<small>Kereta tradisional khas Amish.</small> |
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|poptime= 198.000 ( |
|poptime= 198.000 ([[2000]]) |
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|popplace= [[Amerika Serikat]], khususnya [[Pennsylvania]], [[Ohio]], [[Indiana]], dan [[Maryland]], |
|popplace= [[Amerika Serikat]], khususnya [[Pennsylvania]], [[Ohio]], [[Indiana]], dan [[Maryland]], serta [[Ontario]], [[Kanada]] |
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|rels=[[ |
|rels=[[Kristen]] [[Anabaptis]] |
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|langs=[[Bahasa Jerman |
|langs=[[Bahasa Jerman|Jerman]], [[Bahasa Inggris|Inggris]], [[Bahasa Jerman Swiss|Jerman Swiss]] |
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|related= |
|related=Keturunan [[Jerman]]-[[Swiss]] (kelompok Amish tergolong ''Pennsylvania Dutch'') |
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}} |
}} |
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Orang '''Amish''', (diucapkan {{IPA|[ɑmɪʃ]}}) adalah sebuah |
Orang '''Amish''', (diucapkan {{IPA|[ɑmɪʃ]}}) adalah sebuah [[denominasi Kristen]] [[Anabaptis]] yang hidup di wilayah [[Amerika Serikat]] dan [[Ontario]], [[Kanada]], yang terkenal karena pembatasannya terhadap penggunaan peralatan modern, seperti [[mobil]] dan [[telepon]]. |
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Orang Amish memisahkan diri |
Orang Amish memisahkan diri dari masyarakat umumnya karena alasan-alasan keagamaan. Mereka menolak masuk [[militer]], tidak (dipaksa) menggunakan jasa jaminan sosial [[Amerika Serikat]], tidak menerima bantuan keuangan dalam bentuk apapun dari pemerintah, dan menghindari [[asuransi]]. |
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Kebanyakan dari mereka menggunakan [[ |
Kebanyakan dari mereka menggunakan [[bahasa Jerman]] berdialek lokal yang dikenal sebagai bahasa [[Jerman]]-[[Pennsylvania]] yang oleh orang-orang Amish disebut ''Deitsch''. Orang Amish terbagi menjadi beberapa persekutuan yang terpisah. Persekutuan tersebut terbagi lagi menjadi distrik atau jemaat. Masing-masing distrik mampu hidup mandiri dan mempunyai ''ordnung'' (peraturan tidak tertulis) masing-masing. Persekutuan Amish ordo lama yang konservatif memberlakukan peraturan-peraturan mengenai tata berpakaian, perilaku, dan penggunaan teknologi. Banyak orang Amish yang tidak mendapatkan asuransi atau perlindungan pemerintah seperti jaminan sosial karena mereka tidak membayar pajak pada pemerintah. Akan tetapi, ada juga kelompok Amish ordo baru dan ''Beachy Amish'' yang mau menggunakan [[listrik]] dan [[mobil]], tetapi masih menganggap diri mereka sebagai bagian dari Amish. |
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Orang Amish adalah orang yang antiperang ([[pasifisme|pasifis]]). Sebagai bagian dari Anabaptis, orang Amish tidak mau ikut dalam pelatihan militer dan lain sebagainya. Orang Amish yang tidak mengikuti ketentuan dari komunitasnya dan tidak bertobat, akan diekskomunikasikan hingga mereka merasa malu. |
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<!--==Population and distribution== |
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In 2000, ''[[Raber's Almanac]]'' estimated there were 198,000 Old Order Amish in the United States.<ref name="ask">[http://www.amishnews.com/amisharticles/askuncleamos.htm Amish Country News — Ask Uncle Amos]</ref> There are Old Order communities in 21 states; [[Ohio]] has the largest population (55,000), followed by [[Pennsylvania]] (47,000) and Indiana (37,000). The largest Amish settlements are in [[Holmes County, Ohio]]; [[Lancaster County, Pennsylvania]] and [[LaGrange, Indiana]]. Significant populations are also seen in [[Delaware]], [[Michigan]], [[Iowa]] and [[Wisconsin]]. With an average of seven children per family, the Amish population is growing rapidly, and new settlements are constantly being formed to obtain sufficient farmland. Some Beachy Amish have relocated to [[Central America]], including a sizable community near [[San Ignacio Cayo|San Ignacio]], [[Belize]]. |
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== Populasi == |
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Most Old Order and conservative Amish groups do not [[Proselytism|proselytise]], and conversion to the Amish faith is rare. The [[Beachy Amish]], however, do pursue [[missionary]] work. |
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Jumlah populasi orang Amish susah untuk diperkirakan karena kurangnya data-data yang ada. Akan tetapi, berdasarkan berbagai studi, perhitungan kasar jumlah orang Amish adalah sekitar 125.000 pada tahun 2000, dan 221.000 pada tahun 2008. Jadi pertambahan penduduk Amish adalah sekitar 4% per tahun. dari tahun 1992 hingga 2008, pertumbuhan penduduk di antara orang Amish di Amerika Utara adalah sekitar 84%. Pada masa itu, mereka mendirikan 184 perkampungan dan pindah ke 6 negara bagian yang baru. Pada tahun 2000, kurang lebih 165.620 orang tua Amish bertempat tinggal di USA. Setiap keluarga orang Amish rata-rata melahirkan 6 hingga 8 orang anak. |
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Ada komunitas kuno Amish di 27 negara bagian Amerika Serikat dan di daerah Kanada (Ontario). Komunitas Amish terbesar ada di Ohio, dengan 55.000 orang Amish. Lalu diikuti di Pennsylvania (51.000) dan Indiana (38.000). Perkampungan Amish terbesar ada di Lancaster (pusat Ohio). Karena pertambahan penduduk Amish yang cepat, mereka mendirikan perkampungan lagi untuk mempertahankan tanah pertanian mereka. Alasan pembuatan kampung yang baru itu adalah (1) untuk mendukung gaya hidup mereka, (2) mempertahankan kedekatan dengan komunitas Amish yang lain, dan (3) kadang untuk menyelesaikan konflik kepemimpinan orang Amish. |
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===The Amish as an ethnic group=== |
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The Amish are united by a common [[Switzerland|Swiss]]-[[Germany|German]] ancestry, language, and culture, and marry within the Amish community. Therefore the Amish meet the criteria of an [[ethnic group]]. However, the Amish themselves generally use the term only to refer to accepted members of their church community, and not as an ethnic designation. Those who do not choose to live an Amish lifestyle and join the church are no longer considered Amish. Certain [[Mennonite]] churches for example were formerly Amish congregations. In fact, although more Amish immigrated to the United States in the 19th century than during the 18th century, most Amish today descend primarily from 18th century immigrants, since the Amish immigrants of the 19th century were more liberal and most of their communities eventually lost their Amish identity. <ref>NOLT, S. M. ''A History of the Amish'', Intercourse:Good Books, 1992, p. 104</ref> |
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== Etnisitas == |
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Orang Amish adalah keturunan dari orang Swiss-Jerman. Akan tetapi, mereka menggunakan terminologi "Amish" hanya kepada komunitas yang memiliki iman yang sama dengan mereka. Jadi terminologi "Amish" tidak menunjuk kepada sekelompok etnis tertentu. Anak yang dibesarkan di rumah orang Amish dianggap sebagai orang Amish, walaupun mereka belum dibaptis.Beberapa gereja Menonit tertentu memiliki sejumlah orang yang berasal dari jemaat Amish. walaupun banyak orang Amish yang bermigrasi ke Amerika pada abad 19, orang Amish saat ini di Amerika kebanyakan adalah keturunan imigran pada abad 18. Orang amish yang datang belakangan cenderung lebih menekankan tradisi dan mencoba untuk memisahkan identitasnya. |
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[[Image:amish cemetery.gif|thumb|240px|An old Amish cemetery in Lancaster County, Pennsylvania, 1941. The stones are plain and small and the inscriptions are simple.]] |
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Like the [[Mennonite]]s, the Amish are descendants of Swiss Anabaptist groups formed in the early 16th century during the [[radical reformation]]. The Swiss Anabaptists or "[[Swiss Brethren]]" had their origins with [[Felix Manz]] (ca. 1498–1527) and [[Conrad Grebel]] (ca.1498-1526). The name "Mennonite" was applied later and came from [[Menno Simons]] (1496–1561). Simons was a [[The Netherlands|Dutch]] [[Roman Catholic]] [[priest]] who converted to Anabaptism in 1536 and was baptized by [[Obbe Philips]] after renouncing his Catholic faith and office. He was a leader in the Lowland Anabaptist communities, but his influence reached gradually into [[Switzerland]]. |
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== Pranala luar == |
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The Amish movement takes its name from that of [[Jacob Amman]] (c. 1656 – c. 1730), a Swiss Mennonite leader. Amman believed the Mennonites were drifting away from the teachings of Simons and the 1632 Mennonite [[Dordrecht Confession of Faith]], particularly the practice of [[shunning]] excluded members (known as the ban or ''Meidung''). However, the Swiss Mennonites (who, because of unwelcoming conditions in [[Switzerland]], were by then scattered throughout [[Alsace]] and the [[Palatinate]]) never practiced strict shunning as the Lowland Anabaptists did. Amman insisted upon this practice, even to the point of a spouse's refusing to sleep or eat with the banned member until he/she repented of his/her behavior. This strict literalism brought about a division in the Swiss Mennonite movement in 1693 and led to the establishment of the Amish. Because the Amish are the result of a division with the Mennonites, some consider the Amish a conservative Mennonite group. |
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The first Amish began migrating to the United States in the [[18th century]], largely to avoid [[religious persecution]] and [[compulsory military service]]. The first immigrants went to [[Berks County, Pennsylvania]], but later moved, motivated both by land issues and by security concerns tied to the [[French and Indian War]]. Many eventually settled in [[Lancaster County, Pennsylvania]]. [[Image:PICT3215.JPG|thumb|240px| A modern Amish cemetery in 2006. Stones are still plain, small, and simple.]]Other groups later settled in or spread to [[Alabama]], [[Illinois]], [[Indiana]], [[Iowa]], [[Kentucky]], [[Michigan]], [[Minnesota]], [[Mississippi]], [[Missouri]], [[Nebraska]], [[New York]], [[Ohio]], [[Maryland]], [[Tennessee]], [[Wisconsin]], [[Maine]], and [[Canada]]. The Amish congregations left in Europe slowly merged with the Mennonites. The last Amish congregation to merge with the Mennonites was 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. <ref>NOLT, S. M. ''A History of the Amish'', Intercourse:Good Books, 1992</ref> |
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No Old Order movement ever developed in Europe and all Old Order communities are in the [[Americas]]. |
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Most Amish communities that were established in North America did not ultimately retain their Amish identity. The original major split that resulted in the loss of identity occurred in the 1860s. During that decade [[Dienerversammlungen]] (ministerial conferences) were held in [[Wayne County, Ohio]], concerning how the Amish should deal with the pressures of modern society. The meetings themselves were a progressive idea; that bishops should get together to discuss uniformity was an unprecedented notion in the Amish church. By the first several meetings, the conservative bishops agreed to boycott the Dienerversammlungen. Thus, the more progressive Amish within several decades became [[Amish Mennonite]], and were then later absorbed into the "Old" Mennonites (not to be confused with [[Old Order Mennonite]]s). The much smaller faction became the Amish of today. As the non-Amish world's usage of electricity and automobiles increased, a [[tourist]] industry sprang up around the Amish in places such as the [[Pennsylvania Dutch Country]]. |
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==Religion== |
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===''Hochmut'' and ''Demut''=== |
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Two key concepts for understanding Amish practices are their revulsion toward ''Hochmut'' (pride, arrogance, haughtiness) and the high value they place on ''Demut'' or "humility" and ''Gelassenheit'' — often rendered "submission" or "letting-be," but perhaps better understood as a reluctance to be forward or assert oneself in any way. The willingness to submit to the Will of God, as expressed through group norms, is at odds with the individualism so central to the wider American culture. The anti-individualist orientation is the motive for rejecting labor-saving technologies that might make one less dependent on neighbors, or which, like electricity, might start a competition for status-goods, or which, like photographs, might cultivate individual or family vanity. It is also the proximate cause for rejecting education beyond the eighth grade, especially speculative study that has little practical use for farm life but may awaken personal and materialistic ambitions. The emphasis on competition and the uncritical assumption that self-reliance is a good thing, both cultivated in American high schools, are in direct opposition to core Amish values. |
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===Separation from the outside and among groups=== |
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The Amish often cite three [[Bible]] verses that encapsulate their cultural attitudes: |
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*"Be not yoked with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?" ([[II Corinthians]] 6:14) |
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*"Come out from among them and be ye separate, saith the Lord." (II Corinthians 6:17) |
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*“And be ye not conformed to this world, but be ye transformed by the renewing of your mind that ye may prove what is that good, and acceptable, and perfect, will of God.” ([[Epistle to the Romans|Romans]] 12:2) |
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The Amish prefer to have minimal contact with non-Amish. However, increased prices for farmland and decreasing revenues for low-tech farming have forced many Amish to work away from the farm, particularly in construction and factory-labor, and, in those areas where there is a significant tourist trade, to engage in crafts for profit. The Amish are ambivalent about both the consequences of this contact and the commoditization of their culture. The [[decorative art]]s play little role in authentic Amish life (though the prized Amish quilts are a genuine cultural inheritance, unlike [[hex sign]]s), and are in fact regarded with suspicion, as a field where egotism and vain display can easily develop. |
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Amish lifestyles vary between (and sometimes within) communities. These differences range from profound to minuscule. "Black bumper" Beachy Amish drive chromeless automobiles and are rejected as non-Amish by most other groups, while conservative fellowships may disagree over the number of suspenders males should wear (only one is needed, so two could be seen as vanity) or how many pleats there should be in a bonnet. Groups with similar policies are held to be "in fellowship" and consider each other members of the same Christian church. These groups can visit and intermarry with one another, an important consideration for avoiding problems with inbreeding. Thus minor disagreements within communities over dairy equipment or telephones in workshops can create splinter churches and divide multiple communities. |
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Some of the strictest Old Order Amish groups are the [[Nebraska Amish]], [[Troyer Amish]], the [[Swartzendruber Amish]], and Amish communities in [[Webster County, Missouri]]. Stricter groups tend to use Deitsch more, while more progressive groups often use English in the home. Amish who leave the old ways often remain near their communities, and in general, there are levels of progression from strict Amish to more liberal groups (usually Mennonite). |
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===Baptism, ''rumspringa'', and shunning=== |
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The Amish and other Anabaptists do not believe that a child can be meaningfully baptized; this is, in fact, reflected in the name ''Anabaptist'' (which means "rebaptizer", as the Anabaptists would baptize adults). Amish children are expected to follow the will of their parents in all issues, but when they come of age, they are expected to make an adult, permanent commitment to the church. |
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''[[Rumspringa]]'' (Deitsch, "jumping around") is the general term for adolescence and the period leading up to serious courtship. As in non-Amish families, it is understood as a practical matter that there will likely be a certain amount of misbehavior during this period, but it is neither expected nor overlooked. At the end of this period, Amish young adults are expected to find a spouse and be baptized. Some choose not to join the church, but to live the rest of their lives in the society at large. Some communities will actively [[Shunning|shun]] those who decide to leave the church, even those going to a different Amish congregation with different doctrines. Still other communities practice hardly any shunning, keeping close family and social contact with those who leave the church. Some communities have split in the last century over how they apply the shunning, as in the case of the Holmes County (and area) Amish settlement.{{fact}} Shunning is also sometimes imposed by bishops on church members guilty of offenses such as using forbidden technology. Church members may also be "called to the carpet" to confess before the congregation. |
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==Religious services== |
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The Old Order Amish have worship services every other Sunday at private homes. Since the average district has 168 members, they are often seated in several different rooms,<ref name="ask"/> men separate from women. Worship begins with a short sermon by one of several preachers or the bishop of the church district, followed by scripture reading and silent prayer, and another, longer sermon. The service is interspersed with [[Ausbund|hymn]]s, sung without instrumental accompaniment or harmony. Singing is usually very slow, and a single hymn may take 15 minutes to finish. Worship is followed by lunch and socializing. The service and all hymns are in Deitsch. Amish preachers and deacons are selected by lot (based on [[Acts of the Apostles|Acts]] 1:23–26) out of a group of men nominated by the congregation. They serve for life and have no formal training. Amish bishops are similarly chosen by lot from those selected as preachers. |
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===Communion=== |
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Generally, the Amish hold [[communion]] in the spring and the autumn, and not necessarily during regular church services. As with regular services, the men and women are in separate rooms. After receiving the elements, the members each [[Feet washing|wash and dry one another's feet]]. |
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===Baptism=== |
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The Amish practice of adult [[baptism]] is part of the admission into the church. Admission is taken seriously, for to leave the church after joining means being shunned by one's friends and family. On the other hand, those who do not join the Church are not shunned. Those who come to be baptised sit with one hand over their face, to represent their submission and humility to the church. Typically, a Deacon will ladle water from a bucket into the Bishop's hand, and the Bishop will sprinkle the head three times, in the name of Father, Son, and Holy Ghost, after which he blesses each new male member of the church and greets each into the fellowship of the church with a holy kiss. His wife similarly blesses and greets each new female church member. |
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===Weddings=== |
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In certain times and places, the father of a husband-high daughter ritually announced that she was available for courtship by painting a door or gate blue, but given the reluctance of many fathers and the eagerness of many teenaged girls, she may have chosen her partner for life long before the paint is applied.<ref>The custom is noted by A.M. Aurand in "The Amish" (1938) along with the reasonable caution that sometimes a blue gate is just a blue gate.</ref> |
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Weddings are typically held on Thursdays in late autumn, after the harvest is in. The bride typically wears blue. It will be a new dress for the wedding, but she will wear it again on other formal occasions, and of course, she wears no makeup. She will have no engagement ring, and no wedding ring will be exchanged, for the Ordnung prohibits personal jewelry. The marriage ceremony itself may take several hours, after which the community celebrates with the newlyweds, sharing food, drink, stories and laughter. Newlyweds typically spend the wedding night in the bride's mother's home. A sudden abundance of [[celery]] crops also hints at a near-and-coming Amish wedding. Celery is the main food used in the wedding feast and is also used as decoration throughout the house. Celery is used because of its abundance due to economic dependences on farming. It is not uncommon for the family of the bride to pay for a wedding in stalks and acres of celery. |
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===Funerals=== |
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Funeral customs appear to vary more from community to community than other religious services. In [[Allen County, Indiana]], the Amish engage Hockemeyer Funeral Home, the only local funeral director who offers a horse-drawn hearse, to embalm the body. They hold funeral services in the home, however, rather than using the funeral parlor. Instead of referring to the deceased with stories of his life, eulogizing him, services tend to focus on the creation story, and biblical accounts of resurrection. After the funeral, the hearse carries the casket to the cemetery, for a reading from the Bible, perhaps a hymn is read (rather than sung) and the [[Lord's Prayer]]. The Amish usually, but not always, choose Amish cemeteries, and purchase gravestones which are uniform, modest, and plain; in recent years, they have been inscribed in English. After a funeral, the community gathers together to share a meal. |
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==Lifestyle and culture== |
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Amish lifestyle is dictated by the [[Ordnung]], which differs from community to community, and, within a community, from district to district. What is acceptable in one community may not be acceptable in another. No summary of Amish lifestyle and culture can be totally adequate because there are few generalities that are true for all Amish. Groups may separate over matters such as the width of a hat-brim, the use of [[tobacco]] (permitted among older and more conservative groups), the color of buggies, or various other issues. |
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[[Quilting]] is perhaps one of the best-known talents of Amish women. Amish quilts are made from scraps of worn clothing and therefore, incorporate those colors. The Pennsylvania Star, Idaho Star, and Shoo-Fly patterns are some of the more popular among their quilts. Most quilts are completely hand-sewn and passed down through each generation. They are often sold at auctions, along with Amish furniture and canned goods. |
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===Modern technology=== |
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[[Image:Amish vs modern transportation.jpg|thumb|right|240px|Amish and modern transportation in Pennsylvania.]]Many Amish, especially those of the Old Order, are renowned for their avoidance of modern technologies. The avoidance of items such as automobiles and electricity is largely misunderstood. The Amish do not view [[technology]] as evil. Individuals may petition for acceptance of a particular technology in the local community. In some communities, the church leaders meet to review such proposals. In others, it is done whenever necessary. Because the Amish, like other Mennonites, and unlike the Catholic or [[Anglican Church]]es, do not have a top-down governing structure, differing communities often have different ideas as to which technological items are acceptable. |
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[[image:Farm-amish-phone-booth.jpg|thumb|250px|left|Telephone booth set up by an "English" farmer for emergency use by local Amish families.]] |
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Electricity, for instance, is viewed as a connection to the "World", the "English", or "Yankees" (the outside world). The use of electricity also could lead to the use of household appliances, which would complicate the Amish tradition of a simple life, and introduce individualist competition for worldly goods that would be destructive of community. However, in certain Amish groups, electricity can be used in very specific situations. In some groups, for example, electricity can be produced without access to outside power lines. Twelve-volt batteries are acceptable to these groups. Electric generators can only be used for welding, recharging batteries, and powering milk stirrers. The reasoning behind the twelve-volt system is that it limits what an individual can do with the electricity and acts as a preventive measure against potential abuses. Most twelve-volt power sources cannot generate enough current to power what are viewed as worldly, modern appliances such as [[television]]s or hair dryers. In certain situations, outdoor electrical appliances may be used: lawn mowers (riding and hand-pushed) and string trimmers, for example. Many Amish families have non-electric versions of vital appliances, such as [[kerosene]]-powered [[refrigerator]]s.<ref>[http://www.lehmans.com/shopping/product/detailmain.jsp?itemID=557&itemType=PRODUCT&iMainCat=816&iSubCat=896&iProductID=557 Lehman's — Products for Simple, Self-sufficient Living]</ref> |
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Amish communities often adopt compromise solutions involving technology which may seem strange to outsiders. For example, many communities will allow gas powered farm equipment such as tillers or mowers, but only if they are pushed by a human or pulled by a horse. The reasoning is that Amish farmers will not be tempted to purchase more land and outcompete other farmers in their community, if they still have to move the equipment manually. Many Amish communities also accept the use of chemical pesticides and [[GM crops]]. |
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The Ordnung is viewed as a guide to community standards, rather than doctrine that defines sin. The four Old Order Amish communities of [[Allen County, Indiana]], are more conservative than most; they use open buggies, even during the winter, and they wear black leather shoes even in the hot summer. However, in the 1970s, a farmer near Milan Center, Indiana, was ordered by his bishop to buy a conventional tractor. He had severe progressive [[arthritis]] and, with no sons to harness the horses for him, the tractor was seen as a need, rather than a vanity. The rest of the community continued farming with horses. |
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The Amish will hire drivers, for example, for visiting family, monthly grocery shopping, commuting to the workplace off the farm, though this too is subject to local regulation and variation. Hiring a taxi is forbidden on Sundays (as is any transfer of money). The practice increases the geographic reach of the Amish, and decreases isolation: a horse can travel only about 25 miles and then must rest for a considerable period, restricting the Amish to a radius of 12.5 miles from home. Moreover, a horse and buggy can only sustain 10 MPH over an extended distance.<ref>[http://www.purdue.edu/UNS/html4ever/2004/041018.Caruthers.discover.html Purdue University]</ref> A 25 mile ride in a buggy takes almost 4 hours, whereas a taxi ride of the same distance in rural areas requires only 30 minutes. Regular bus service between Amish communities has been established in some areas. |
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The telephone is another technology whose avoidance is often misunderstood. The telephone is despised because it eliminates face-to-face communication and with it the subtleties of facial and body language. Again, practicality has its place; most Lancaster County, PA, Amish use telephones with the restriction that the phone booth must be far enough from the house, as not to make its use too convenient. Almost all of these Amish phones have voice mail service from the phone companies. The Amish will also use trusted English neighbors as contact points for passing on family emergency messages. |
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===Language=== |
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In addition to English, most Amish speak a distinctive [[High German languages|High German]] [[dialect]] called [[Pennsylvania German language|Pennsylvania German]] or Pennsylvania Dutch, which the Amish themselves call Deitsch (''German''). Although now limited primarily to the Amish, Pennsylvania German was originally spoken by many [[German-American]] immigrants in Pennsylvania, especially by those who came prior to 1800. The so-called Swiss Amish speak an [[Alemannic German]] dialect that they call "Swiss". Beachy Amish, especially those who were born roughly after 1960, and more progressive groups tend to speak predominantly in English at home. Amish children learn German first and are taught English later. There are dialectal variations between communities, including Lancaster County and Indiana speech varieties. The Amish themselves are aware of regional variation, and occasionally experience difficulty in understanding speakers from outside their own area. |
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Deitsch is distinct from [[Plautdietsch]] and [[Hutterite German]] dialects spoken by other Anabaptist groups. |
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===Dress=== |
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[[Image:Lancaster County Amish 02.jpg|thumb|left|240px|Amish women in [[Lancaster County, Pennsylvania]].]] |
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[[Dress code]] for some groups includes prohibitions against buttons, allowing only hooks and eyes to keep clothing closed; other groups allow members to sew buttons onto clothing. In some groups, certain articles can have buttons and others cannot. The restriction on buttons is attributed in part to their former association with military uniforms, and also to their potential for serving as opportunities for vain display. Straight-pins are often used to hold articles of clothing together. In all things, the aesthetic value is "plainness": clothing should not call attention to the wearer by cut, color or any other feature. Prints such as florals, stripes, polka-dots, etc. are not encouraged in Amish dress, although these trends have been adapted by fellow Mennonites.[[Image:PICT3188.JPG|thumb|right|250px|Laundry day at an Amish home.]] |
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Women usually wear long dresses in a solid, plain color such as blue. Aprons are often worn, usually in white or black, at home and always worn when attending church. A cape which consists of a triangular shape of cloth is usually worn beginning around the teenage years and pinned into the apron. In the colder months, a wool shroud is sported and pinned to hold together. Heavy bonnets are also worn over the prayer coverings when Amish women are out and about in cold weather. |
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Men typically wear dark-colored trousers and a dark vest or coat, suspenders, and broad-rimmed [[straw hat]]s in the warmer months and black felt hats in the colder months. Typically, single Amish men are clean-shaven and married men grow a [[beard]]. In some communities, however, a man will grow a beard after he is baptized. [[Mustache]]s are generally not allowed, because they are seen as symbols of both pride and the military, a custom with origins in the religious and political persecution in 16th and 17th century [[Europe]]. Men of the nobility and upper classes, who often served as military officers, wore mustaches but not beards. The wearing of beards, however, is largely based on the same beliefs against shaving that leads [[Hasidic Judaism|Hasidic Jews]] and conservative [[Muslims]] not to shave their beards. |
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==Health issues== |
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The Amish are afflicted by numerous heritable [[genetic disorders]], including [[dwarfism]] ([[Ellis-van Creveld syndrome]]), and are also distinguished by the highest incidence of [[twinning]] in a known human population, various metabolic disorders and unusual distribution of blood-types. Since almost all of the current Amish descend primarily from the same few hundred founders in the 18th century, genetic disorders among the Amish are from [[founder effect]]s exacerbated by a degree of [[inbreeding]]. However, between different communities, different family names and different disorders are prevalent. The Amish do not represent a single closed community, but rather a collection of different [[deme (biology)|demes]] or genetically closed communities.<ref>HOSTETLR, J.A. ''Amish Society 4ed.'', Baltimore: The John Hopkins University Press, 1993, p. 328</ref> Some of these disorders are quite rare, or even unique, and serious enough that they increase the mortality rate among Amish children. The majority of the Amish accept these as "Gottes Wille" (God's will) and reject any use of genetic tests prior to the marriage to prevent the appearance of these disorders and refuse genetic tests to the fetus to discover if a child has any genetic disorder. |
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There is an increasing consciousness among the Amish of the advantages of [[exogamy]]. Genetic diseases which are common in one community will often be absent in another, and genetic disorders can be avoided by choosing spouses from unrelated communities. For example, the founding families of the Lancaster County Amish are unrelated to the founders of the Perth County Amish community in Canada. |
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Amish do not carry private commercial health insurance. The Amish of Lancaster County, however, do have their own informal self-insured health plan, called Church Aid, which helps members with catastrophic medical expense. About two-thirds of the Amish there enroll. <ref>http://www.washingtonpost.com/wp-dyn/content/article/2006/10/05/AR2006100501360.html</ref> A handful of American [[hospital]]s, starting in the mid 1990s, created special outreach programs to assist the Amish. The first of such programs was instituted at the Susquehanna Health System in central Pennsylvania by [[James H. Huebert]]. The program has earned national media attention in the United States and has spread to several surrounding hospitals.<ref>[http://www.dailyitem.com/archive/2004/0618/local/stories/04local.htm The Daily Item — Doctors make house calls in barn]</ref> Treating genetic problems is the mission of Dr. Holmes Morton's [[Clinic for Special Children]] in [[Strasburg, Pennsylvania]], which has developed effective treatment for such problems as [[maple syrup urine disease]], which previously was fatal. The clinic has been enthusiastically embraced by most Amish and has largely ended a situation in which some parents felt it necessary to leave the community to care properly for their children, which normally would result in being shunned. |
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A second research and primary care clinic, patterned after Dr. Holmes Morton’s clinic, [http://ddcclinic.org DDC Clinic for Special Needs Children], is located in [[Middlefield, Ohio]]. The DDC Clinic began treating special needs children with inherited or metabolic disorders in May 2002. The DDC Clinic provides treatment, research and educational services to Amish and non-Amish children and their families. The DDC Clinic is open to all children. |
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Most Amish do not practice any form of [[birth control]], including the [[rhythm method]]. |
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==Education== |
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The Amish do not educate their children past the [[eighth grade]], believing that the basic knowledge offered to that point is sufficient to prepare one for the Amish lifestyle. Almost no Amish go to [[high school]], much less to [[college]]. In many communities, the Amish operate their own schools, typically [[one-room schoolhouse]]s with teachers from the Amish community. There are Amish children that go to non-Amish public schools, even ones that are far away and include a very small Amish population. For instance, there have been some Amish children who have attended Leesburg Elementary School in [[Leesburg, Indiana]] (about 12 miles from [[Nappanee, Indiana]]) because their families lived on the edge of the school district. In the past, there have been major conflicts between the Amish and outsiders over these matters of local schooling. But for the most part they have been resolved and the educational authorities allow the Amish to educate their children in their own ways. Sometimes there are conflicts between the state-mandated minimum age for discontinuing schooling and the younger age of children who have completed eighth grade. This is often handled by having the children repeat eighth grade until they are old enough to leave school. |
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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]]'', the Wisconsin Supreme Court overturned the conviction and the [[U.S. Supreme Court]] concurred, finding that the benefits of universal education do not justify violation of the [[Free Exercise Clause]] of the [[First Amendment]]. |
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The decision of the U.S. Supreme Court quoted sociology professor [[John A. Hostetler]] (1918–2001), who was born into an Amish family, wrote several books about the Amish, [[Hutterites]], and [[Old Order Mennonites]], and was then considered the foremost academic authority on the Amish. [[Donald Kraybill]], Distinguished College Professor and Senior Fellow in the Young Center for Anabaptist and Pietist Studies at [[Elizabethtown College]], is likely the most important scholar studying the Amish today.{{fact}} |
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==Relations with the outside world== |
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[[Image:Shipshewana-indiana-amish-buggy.jpg|thumb|Amish buggy rides offered in tourist-oriented [[Shipshewana, Indiana]].]]The Amish as a whole feel the pressures of the modern world. [[Child labor]] laws, for example, are seriously threatening their long-established ways of life. Amish children are taught at an early age to work hard. Amish parents will supervise the children in new tasks to ensure that they learn to do them effectively and safely. The modern [[child labor laws]] conflict with allowing the Amish parents to decide whether or not their children are competent in hazardous tasks. |
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Contrary to popular belief, some of the Amish vote, and they have been courted by national parties as potentially crucial swing-constituencies: their pacifism and social conscience cause some of them to be drawn to left-of-center politics, while their generally conservative outlook causes others to favor the right wing. They are [[nonresistance|nonresistant]] and rarely defend themselves physically or even in court; in wartime, they take [[conscientious objector]] status; their own folk-history contains tales of heroic nonresistance. |
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Like many Mennonites, Amish rely on their church and community for support, and thus reject the concept of insurance. An example of such support is [[barn raising]], in which the entire community gathers together to build a barn in a single day. |
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[[image:Nappanee-indiana-amish-acres.jpg|thumb|200px|Amish Acres, an Amish crafts and tourist attraction in [[Nappanee, Indiana]].]] |
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In 1961, the United States [[Internal Revenue Service]] announced that since the Amish refuse United States [[Social Security (United States)|Social Security]] benefits and have a religious objection to insurance, they need not pay these taxes. In 1965, this policy was codified into law.<ref>[http://www.law.cornell.edu/uscode/html/uscode26/usc_sec_26_00001402----000-.html U.S. Code collection — TITLE 26 > Subtitle A > CHAPTER 2 > § 1402]</ref> Self-employed individuals in certain sects do not pay into, nor receive benefits from, United States Social Security, nor do their similarly-exempt employees. Amish employees of non-exempt employers are taxed, but they do not apply for benefits. A provision of this law mandates that the sect provide for their elderly and disabled; one visible sign of the care Amish provide for the elderly are the smaller ''Grossdaadi Heiser'' or ''Daadiheiser'' ("grandfather house") often built near the main dwelling. The Amish are not the only ones exempt from Social Security in the United States. Ministers, certain church employees and Christian Science practitioners may qualify for exemption under a similar clause. Otherwise, the Amish pay the same [[tax]]es as other American citizens. |
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The Amish have, on occasion, encountered discrimination and hostility from their neighbors. During the [[World War]]s, Amish nonresistance sparked many incidents of harassment, and young Amish men forcibly inducted into the services were subjected to various forms of ill-treatment. In the present day, anti-Amish sentiment has taken the form of systematic harassment, particularly ''claiping'', the act of pelting the horse-drawn carriages used by the Amish with stones or similar objects as the carriages pass along a road, most commonly at night. A 1988, made-for-TV film, ''A Stoning In Fulham County'', is based on a true story involving one such incident, in which a six-month-old Amish infant girl was struck in the head by a rock and died from her injuries. In 1997, Mary Kuepfer, a young Amish woman in [[Milverton, Ontario|Milverton]], [[Ontario, Canada]], was struck in the face by a beer bottle believed to have been thrown from a passing car <ref>[http://www.nald.ca/fulltext/lifetime/issue4/page7.htm "Amish girl hit with beer bottle"]</ref>; she required thousands of dollars' worth of surgery to her face (which was paid for by an outpouring of donations from the public). It was later found that this was not a case of claiping; the bottle had been thrown by another group of Amish youth in a passing buggy{{fact}}. |
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===The Amish in fiction=== |
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The Amish have been portrayed in movies such as [[Peter Weir]]'s 1985 ''[[Witness (1985 movie)|''Witness'']]'' and novels such as [[Paul Levinson]]'s 1999 ''The Silk Code'', [[Lurlene McDaniel]]'s 2002 ''The Angels Trilogy'', and Beverly Lewis's extensive series. [[Randy Quaid]] played an Amish character "Ishmael Boorg" in ''[[Kingpin (film)|Kingpin]]'' directed by The [[Farrelly brothers]] in 1996. They were also featured in ''[[For Richer or Poorer]]'', starring [[Tim Allen]] and [[Kirstie Alley]]. The Amish are featured in a book called Plain Truth, by Jodi Picoult. It is about a murder on an Amish farm. An Amish-type community is also featured in [[M. Night Shyamalan]]'s, 2004 romantic drama ''[[The Village (film)|The Village]]'', in which a society of people live harmoniousy in a valley surrounded by creatures with which they have a mutual truce. |
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The original [[Extreme Championship Wrestling]] featured a wrestler, [[Michael Depoli|Roadkill]], who dressed in Amish clothing and was billed from [[Lancaster County, Pennsylvania]] (an area with a large Amish population). |
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===Groups sometimes confused with the Amish=== |
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As Anabaptist religious groups that avoid automobiles and live apart from the outside world, [[Old Order Mennonite]]s, [[Hutterite]]s, and [[Old German Baptist Brethren]] are sometimes considered the same as the Old Order Amish by outsiders. However, all were distinct groups before emigrating from Europe, with different dialects and separate cultural and religious traditions. |
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[[Religious Society of Friends|Quakers]] are unrelated to the Amish, although the early Quakers were influenced to some degree by the Anabaptists and were also "[[plain people]]" in manner and lifestyle. Modern Quakers have since abandoned their traditional dress. |
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Despite the vast differences between them, the Amish are sometimes confused with [[Mormons]], another distinctly different religious group. The French version of the film [[Witness (1985 movie)|''Witness'']] mistranslated "Amish" as "Mormon". |
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Oftentimes, members of the [[Haredi]] Jewish religious movement [[Hasidic|Hasidism]] are confused with the Amish or other Anabaptist groups that separate themselves from mainstream modern society. This was used to comic effect by [[Gene Wilder]] in the film '[[The Frisco Kid]]'. Their belief in limited contact with the secular world and modest behavior and dress, similar to the styles of pre-[[20th century]] [[Eastern Europe]], can lead some to believe that Hasidim avoid all modern technology and therefore, must be Amish. |
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==Abuse controversy== |
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Several recent high-profile cases have brought attention to [[sexual abuse]] of children among the Amish in some of the smaller more isolated communities, which has been called, perhaps erroneously, "almost a plague in some communities."<ref>[http://www.legalaffairs.org/issues/January-February-2005/feature_labi_janfeb05.msp Legal Affairs — The Gentle People]</ref> Bishops and preachers of Old Order groups settle conflicts and mete out punishment for sins (generally in the form of [[shunning]]), and sexual abuse may therefore be less often reported to law enforcement. Those who feel they are mistreated have little recourse and may be shunned for seeking outside help. Mary Byler was raped over a hundred times between the ages of 8 and 14 by her brothers; she had to leave the Amish community to have them prosecuted.<ref>[http://abcnews.go.com/2020/story?id=316371&page=1 ABC News: Sexual Abuse in the Amish Community]</ref><ref>[http://abcnews.go.com/WNT/story?id=189191&page=2 ABC News: Sex Abuse Case Shocks Amish Community]</ref> |
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[[David E. Yoder|David Yoder]], who grew up in a conservative Swartzentruber Amish family, recalls one man who committed incest with his daughter and was punished with 90 days of shunning.<ref>[http://www.amishabuse.com/chapter5pg2.htm Amish Deception 1: Learn the truth about the Swartzentruber Amish community in Ohio: Chapter 5 Page 2]</ref> Yoder's girlfriend was also repeatedly raped by her brother-in-law, who was ultimately shunned for two and a half months.<ref>[http://www.amishabuse.com/chapter5pg3.htm Amish Deception 1: Learn the truth about the Swartzentruber Amish community in Ohio: Chapter 5 Page 3]</ref> Some groups have also been accused of tolerating severe [[child abuse|physical abuse of children]].<ref>[http://www.amishabuse.com/ Amish Abuse: Amish Deception]</ref> There is no evidence that physical or sexual abuse is more frequent among the Amish than in the general population. |
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==See also== |
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* [[Amish music]] |
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* [[Amish school shooting]] |
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* [[Beachy Amish]] |
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* [[Barn raising]] |
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* [[Old Order Amish]] |
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* [[New Order Amish]] |
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* [[Plain people]] |
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* [[Fancy Dutch]] |
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* ''[[Martyrs Mirror]]'' |
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* ''[[Plain and Fancy]]'' |
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* ''[[Amish Paradise]]'' |
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* [[Mennonite]] |
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==Notes== |
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{{FootnotesSmall|resize={{{1|100%}}}}} |
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==Further reading== |
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*'''Die Botschaft''' (Lancaster, PA 17608-0807; 717-392-1321). Magazine for Old Order Amish published by non-Amish; only Amish may place advertisements. |
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*'''The Budget''' (P.O. Box 249, Sugarcreek, OH 44681; 330-852-4634). weekly newspaper by and for Amish. |
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*[[Family Life]] printed entirely in English |
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* Garret, Ottie A and Garret Ruth Irene. ''True Stories of the X-Amish: Banned, Excommunicated and Shunned'', Horse Cave, KY: Neu Leben, 1998. |
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* Garret, Ruth Irene. ''Crossing Over: One Woman's Escape from Amish Life'', Thomas More, 1998. |
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*John A. Hostetler, ed. ''Amish Roots: A Treasury of History, Wisdom, and Lore''. Baltimore: Johns Hopkins University Press, 1989. 319 pp. |
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*Hostetler, John A. ''Amish Society''. 4th ed. Baltimore: Johns Hopkins University Press, 1993. 435 pp. |
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* Igou, Brad. ''The Amish in Their Own Words: Amish Writings from 25 Years of Family Life'', Scottdale, PA: Herald Press, 1999. 400 pp. |
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* Kraybill, Donald B. ''The Riddle of Amish Culture''. Rev. ed.: Baltimore, Md.; London: Johns Hopkins University Press, 2001. 397 pp. |
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* Donald B. Kraybill, ed. ''The Amish and the State''. Foreword by Martin E. Marty. 2nd ed.: Baltimore : Johns Hopkins University Press, 2003. 351 pp. |
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* Donald B. Kraybill and Marc A. Olshan, ed. ''The Amish Struggle with Modernity''. Hanover, NH: University Press of New England, 1994. 304 pp. |
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*Kraybill, Donald B. and Carl D. Bowman. ''On the Backroad to Heaven: Old Order Hutterites, Mennonites, Amish, and Brethren''. Baltimore, Johns Hopkins University Press, 2002. 330pp. |
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*Kraybill, Donald B. and Steven M. Nolt. ''Amish Enterprise: From Plows to Profits''. 2nd ed. Baltimore: Johns Hopkins University Press, 2004. 286 pp. |
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* Nolt, Steven M. ''A history of the Amish''. Rev. and updated ed.: Intercourse, Pa.: Good Books, 2003. 379 pp. |
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*Schachtman, Tom. ''Rumspringa: To be or not to be Amish''. New York: North Point Press, 2006. 286 pp. |
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*Schlabach, Theron F. ''Peace, Faith, Nation: Mennonites and Amish in Nineteenth-Century America''. Scottdale, PA: Herald Press, 1988. 415 pp. |
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* Weaver-Zercher, David. ''The Amish in the American Imagination''. Baltimore: Johns Hopkins University Press, 2001. 280 pp. |
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--> |
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==Pranala luar== |
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{{Commonscat|Amish}} |
{{Commonscat|Amish}} |
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'''Umum''' |
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* [http://www.gameo.org/encyclopedia/contents/A4574ME.html ''Amish'']{{Webarchive|url=https://web.archive.org/web/20120106182327/http://www.gameo.org/encyclopedia/contents/A4574ME.html |date=2012-01-06 }} dari ensiklopedia online ''Global Anabaptist Mennonite'' |
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'''General Interest''' |
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* [http://www.gameo.org/encyclopedia/contents/A4574ME.html "Amish" from Global Anabaptist Mennonite Encyclopedia Online] |
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* {{dmoz|Society/Ethnicity/The_Americas/Amish/|Amish}} |
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'''Amish Culture and Tourism''' |
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* [http://pittsburgh.about.com/library/weekly/aa061302a.htm Amish 101 - Amish Beliefs, History & Lifestyle] |
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* [http://www.padutchcountry.com/our_world/the_amish.asp Amish in Lancaster County] |
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* [http://www.ship.edu/~cgboeree/amishlinks.html Amish links] |
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* [http://www.amishnews.com/amishseries.htm "Amish Series & Articles"] - from ''Amish Country News'' |
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'''Amish, Government and the Law''' |
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* [http://www.legalaffairs.org/issues/January-February-2005/feature_labi_janfeb05.html The Gentle People] - [[Legal Affairs]] article about how [[incest]] is handled in the Amish community |
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*[http://www.jsonline.com/news/state/jan06/382837.asp An article about a hate crime against the Amish in Wisconsin] |
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'''Amish Genetic Disorders''' |
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* [http://www.cbsnews.com/stories/2005/06/08/60II/main700519.shtml Genetic Disorders Hit Amish Hard] - from 60 Minutes, CBS News |
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* [http://www.miami.edu/ummedicine-magazine/Spring2004/fstory4.html "Family Ties" - Article from University of Miami "Medicine" magazine, Spring 2004] During a lifetime of studying the Old Order Amish in central Pennsylvania, University of Miami professor of psychiatry and behavioral sciences Janice Egeland, Ph.D., discovers the genetic clues behind the mystery of bipolar disorder and helps generations of families cope with the devastating disease. |
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''' |
'''Budaya dan Pariwisata''' |
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* [http://pittsburgh.about.com/library/weekly/aa061302a.htm Kepercayaan, sejarah, dan gaya hidup] {{Webarchive|url=https://web.archive.org/web/20060216093451/http://pittsburgh.about.com/library/weekly/aa061302a.htm |date=2006-02-16 }} |
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*[http://www.wired.com/wired/archive/1.06/1.6_amish.html The Amish Get Wired - The Amish?] - 1993 article by [[Paul Levinson]] in [[Wired magazine|''Wired'']] about the Amish's selective and not technophobic use of technology |
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* [http://www.discoverlancaster.com/towns-and-heritage/amish-country/amish-history-and-beliefs.asp Amish di Lancaster] |
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*[http://wired-vig.wired.com/wired/archive/7.01/amish.html Look Who's Talking] - 1999 article by [[Howard Rheingold]] in [[Wired magazine|''Wired'']] about the same topic--> |
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* [http://www.ship.edu/~cgboeree/amishlinks.html Sambungan terkait] mengenai Amish |
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* [http://www.amishnews.com/amishseries.htm Artikel dan serial Amish] {{Webarchive|url=https://web.archive.org/web/20061023173228/http://www.amishnews.com/amishseries.htm |date=2006-10-23 }} dari ''Amish Country News'' |
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'''Amish dan Teknologi''' |
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[[Category:Denominasi Kristen]] |
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* [http://wired-vig.wired.com/wired/archive/7.01/amish.html ''Look Who's Talking'']{{Pranala mati|date=Januari 2021 |bot=InternetArchiveBot |fix-attempted=yes }} karya Howard Rheingold (Majalah ''Wired'', [[1999]]) |
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[[Category:Diaspora Jerman]] |
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Revisi terkini sejak 16 Maret 2024 09.22
 Kereta tradisional khas Amish. | |
| Daerah dengan populasi signifikan | |
|---|---|
| Amerika Serikat, khususnya Pennsylvania, Ohio, Indiana, dan Maryland, serta Ontario, Kanada | |
| Bahasa | |
| Jerman, Inggris, Jerman Swiss | |
| Agama | |
| Kristen Anabaptis | |
| Kelompok etnik terkait | |
| Keturunan Jerman-Swiss (kelompok Amish tergolong Pennsylvania Dutch) |
Orang Amish, (diucapkan [ɑmɪʃ]) adalah sebuah denominasi Kristen Anabaptis yang hidup di wilayah Amerika Serikat dan Ontario, Kanada, yang terkenal karena pembatasannya terhadap penggunaan peralatan modern, seperti mobil dan telepon.
Orang Amish memisahkan diri dari masyarakat umumnya karena alasan-alasan keagamaan. Mereka menolak masuk militer, tidak (dipaksa) menggunakan jasa jaminan sosial Amerika Serikat, tidak menerima bantuan keuangan dalam bentuk apapun dari pemerintah, dan menghindari asuransi.
Kebanyakan dari mereka menggunakan bahasa Jerman berdialek lokal yang dikenal sebagai bahasa Jerman-Pennsylvania yang oleh orang-orang Amish disebut Deitsch. Orang Amish terbagi menjadi beberapa persekutuan yang terpisah. Persekutuan tersebut terbagi lagi menjadi distrik atau jemaat. Masing-masing distrik mampu hidup mandiri dan mempunyai ordnung (peraturan tidak tertulis) masing-masing. Persekutuan Amish ordo lama yang konservatif memberlakukan peraturan-peraturan mengenai tata berpakaian, perilaku, dan penggunaan teknologi. Banyak orang Amish yang tidak mendapatkan asuransi atau perlindungan pemerintah seperti jaminan sosial karena mereka tidak membayar pajak pada pemerintah. Akan tetapi, ada juga kelompok Amish ordo baru dan Beachy Amish yang mau menggunakan listrik dan mobil, tetapi masih menganggap diri mereka sebagai bagian dari Amish.
Orang Amish adalah orang yang antiperang (pasifis). Sebagai bagian dari Anabaptis, orang Amish tidak mau ikut dalam pelatihan militer dan lain sebagainya. Orang Amish yang tidak mengikuti ketentuan dari komunitasnya dan tidak bertobat, akan diekskomunikasikan hingga mereka merasa malu.
Populasi
[sunting | sunting sumber]Jumlah populasi orang Amish susah untuk diperkirakan karena kurangnya data-data yang ada. Akan tetapi, berdasarkan berbagai studi, perhitungan kasar jumlah orang Amish adalah sekitar 125.000 pada tahun 2000, dan 221.000 pada tahun 2008. Jadi pertambahan penduduk Amish adalah sekitar 4% per tahun. dari tahun 1992 hingga 2008, pertumbuhan penduduk di antara orang Amish di Amerika Utara adalah sekitar 84%. Pada masa itu, mereka mendirikan 184 perkampungan dan pindah ke 6 negara bagian yang baru. Pada tahun 2000, kurang lebih 165.620 orang tua Amish bertempat tinggal di USA. Setiap keluarga orang Amish rata-rata melahirkan 6 hingga 8 orang anak.
Ada komunitas kuno Amish di 27 negara bagian Amerika Serikat dan di daerah Kanada (Ontario). Komunitas Amish terbesar ada di Ohio, dengan 55.000 orang Amish. Lalu diikuti di Pennsylvania (51.000) dan Indiana (38.000). Perkampungan Amish terbesar ada di Lancaster (pusat Ohio). Karena pertambahan penduduk Amish yang cepat, mereka mendirikan perkampungan lagi untuk mempertahankan tanah pertanian mereka. Alasan pembuatan kampung yang baru itu adalah (1) untuk mendukung gaya hidup mereka, (2) mempertahankan kedekatan dengan komunitas Amish yang lain, dan (3) kadang untuk menyelesaikan konflik kepemimpinan orang Amish.
Etnisitas
[sunting | sunting sumber]Orang Amish adalah keturunan dari orang Swiss-Jerman. Akan tetapi, mereka menggunakan terminologi "Amish" hanya kepada komunitas yang memiliki iman yang sama dengan mereka. Jadi terminologi "Amish" tidak menunjuk kepada sekelompok etnis tertentu. Anak yang dibesarkan di rumah orang Amish dianggap sebagai orang Amish, walaupun mereka belum dibaptis.Beberapa gereja Menonit tertentu memiliki sejumlah orang yang berasal dari jemaat Amish. walaupun banyak orang Amish yang bermigrasi ke Amerika pada abad 19, orang Amish saat ini di Amerika kebanyakan adalah keturunan imigran pada abad 18. Orang amish yang datang belakangan cenderung lebih menekankan tradisi dan mencoba untuk memisahkan identitasnya.
Pranala luar
[sunting | sunting sumber]
Wikimedia Commons memiliki media mengenai Amish.
Umum
- AmishDiarsipkan 2012-01-06 di Wayback Machine. dari ensiklopedia online Global Anabaptist Mennonite
Budaya dan Pariwisata
- Kepercayaan, sejarah, dan gaya hidup Diarsipkan 2006-02-16 di Wayback Machine.
- Amish di Lancaster
- Sambungan terkait mengenai Amish
- Artikel dan serial Amish Diarsipkan 2006-10-23 di Wayback Machine. dari Amish Country News
Amish dan Teknologi
- Look Who's Talking[pranala nonaktif permanen] karya Howard Rheingold (Majalah Wired, 1999)