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 ([[2000]]) |
|poptime= 198.000 ([[2000]]) |
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|popplace= [[Amerika Serikat]], khususnya [[Pennsylvania]], [[Ohio]], [[Indiana]], dan [[Maryland]], serta [[Ontario]], [[Kanada]] |
|popplace= [[Amerika Serikat]], khususnya [[Pennsylvania]], [[Ohio]], [[Indiana]], dan [[Maryland]], serta [[Ontario]], [[Kanada]] |
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<!--==Population and distribution== |
<!--==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 |
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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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. |
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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===''Hochmut'' and ''Demut''=== |
===''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'' |
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=== |
===Separation from the outside and among groups=== |
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==Religious services== |
==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: |
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=== |
===Communion=== |
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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.]] |
[[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 |
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]]. |
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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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. |
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 |
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. |
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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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]]. |
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]] ( |
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== |
==Relations with the outside world== |
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[[image:Nappanee-indiana-amish-acres.jpg|thumb|200px|Amish Acres, an Amish crafts and tourist attraction in [[Nappanee, Indiana]].]] |
[[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 |
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}}. |
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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==Abuse controversy== |
==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 |
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. |
[[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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* Weaver-Zercher, David. ''The Amish in the American Imagination''. Baltimore: Johns Hopkins University Press, 2001. 280 pp. |
* Weaver-Zercher, David. ''The Amish in the American Imagination''. Baltimore: Johns Hopkins University Press, 2001. 280 pp. |
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==Pranala luar== |
== Pranala luar == |
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{{Commonscat|Amish}} |
{{Commonscat|Amish}} |
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'''Umum''' |
'''Umum''' |
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Revisi per 18 Januari 2008 05.10
 | Artikel ini perlu diterjemahkan dari bahasa Inggris ke bahasa Indonesia. Artikel ini ditulis atau diterjemahkan secara buruk dari Wikipedia bahasa Inggris. Jika halaman ini ditujukan untuk komunitas bahasa Inggris, halaman itu harus dikontribusikan ke Wikipedia bahasa Inggris. Lihat daftar bahasa Wikipedia. Artikel yang tidak diterjemahkan dapat dihapus secara cepat sesuai kriteria A2. Jika Anda ingin memeriksa artikel ini, Anda boleh menggunakan mesin penerjemah. Namun ingat, mohon tidak menyalin hasil terjemahan tersebut ke artikel, karena umumnya merupakan terjemahan berkualitas rendah. |
 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, 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. 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.
Pranala luar
Wikimedia Commons memiliki media mengenai Amish.
Umum
- Amish dari ensiklopedia online Global Anabaptist Mennonite
Budaya dan Pariwisata
- Kepercayaan, sejarah, dan gaya hidup
- Amish di Lancaster
- Sambungan terkait mengenai Amish
- Artikel dan serial Amish dari Amish Country News
Amish dan Teknologi
- Look Who's Talking karya Howard Rheingold (Majalah Wired, 1999)