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“Es Sind Zween Weg”: Singing Amish Children Into the Faith Community1

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“Es Sind Zween Weg”: Singing Amish Children Into the Faith Community1 “Es Sind Zween Weg” “Es Sind Zween Weg”: They sing lullabies, Amish church hymns, Singing Amish Children into and songs to children from infancy. This the Faith Community1 paper analyzes several Amish nursery songs and investigates their role in Amish children’s socialization. D. R. Elder The Ohio State University ATI USA Introduction Abstract he Amish present a classic case The world’s largest Amish settlement of traditionalist resistance to straddles Ohio’s Wayne and Holmes coun- T assimilation. The tradition dates ties. The majority of the Amish prefer an from 1525 when rebaptizers agrarian lifestyle of steady, hard work, (Anabaptists) broke with the Swiss preserving a community-oriented, Refor- Brethren led by the priest-reformer mation-era theocracy. The Amish are a Ulrich Zwingli (Klassen 1973, 3). These “plain” people who define themselves by “Radical Reformers,” headed by an- their differences from the dominant culture. other priest named Menno Simons, Associating in small groups of 25 to 40 held that adult baptism into a commu- families, “districts,” or “affiliations” nity of believers met God’s require- within geographical areas known as ments as set forth in Christian Scrip- “settlements,” they biannually decide by ture (Keeney 1968, 14). The Anabaptists vote of adult members how to modify the grounded their “distinctive knowledge rules of behavior (Ordnung). Seeking to be and language of God” in a salvation faithful to biblical directives, the members history (Heilsgeschicht), but they did not commit themselves to live simply by accept- have a theology (Oyer 1996, 281). As ing or rejecting specific technological ad- Robert Friedmann explained, the vances which they believe will enhance or Anabaptists practiced “an existential disturb community life. People who break not a theological Christianity, where the rules are subject to shunning witnessing [by lifestyle] comes before (Meidung), the primary purpose of which arguing. Anabaptists have a church of is to bring the transgressor to repentance. order and not so much a church of doc- An Amish adult’s primary function is to trines” (Friedmann 1950, 24). To the prepare children for heaven by shaping an Amish, belief is only real when embod- attitude of “yieldedness” (Gelassenheit) to ied in a community of believers. God. Through vigilant contact, parents In 1693, a further division occurred teach their children to respect and submit between the “Mennonites,” those to authority, to work cheerfully, and to be aligned with Menno Simmons, and a kind to and to help others. Singing is one group of dissenters led by the way parents transmit their cultural values. preacher/tailor Jacob Amman, who would become known as the “Amish.” Cultural Analysis 2001, 2: 39-67 ©2001 by The University of California. All rights reserved 39 D. R. Elder Disagreements centered on how often with those around them assured the to hold communion, whether to prac- Amish of their faithfulness to their tice the ritual of foot washing, and the bible’s separation mandate. proper extent of church discipline, par- Mennonites first ventured to ticularly whether the shunning of un- America by 1640, but nothing is known repentant, erring members was too se- of their fate. Puritan colonies rejected vere (Baecher 1996, 48-9). Mennonite settlement. In 1683 fifty Choosing the simple peasant life, Mennonite families founded a Amman’s group rallied around the “Deutschstadt” in the Quaker colony scripture-based practice of social of Pennsylvania (Wir lesen und sprechen avoidance (Meidung). Early Anabaptist Deutsch 1984, 187). Meanwhile, Amish writers described a threefold purpose groups emigrated to the Netherlands, for Meidung: to bring the sinner to re- Poland, and Russia (Nolt 1992, 52), pentance, to protect the rest of the com- with the first Amish, also part of Will- munity from possible contagion, and iam Penn’s Holy Experiment, settling to maintain the community’s reputa- in Berks County, Pennsylvania in 1736 tion (Keeney 1968, 159). The Amish (Hostetler 1996, 257). (see Fig. 1, below.) based their “purer” fellowship on the In the decades after their arrival, core values of pacifism, i.e., non-vio- seeking good and plentiful farmland, lent non-resistance, and separation the Amish moved west. The first Amish from the world in obedience to God by in Ohio were the preacher Jacob Miller means of voluntary adult baptism and his family, who reached the fertile (Hostetler and Huntington 1992, 8-13). farmlands of Tuscarawas County in These choices left them open to further 1809, and in 1813 the first Amish settled persecution. Like the Hebrews, endur- in Wayne County (Wir lesen und ing persecution sharply defined their sprechen Deutsch 1984, 93).3 By 1862, this uniqueness and solidified their iden- settlement was strong and vocal tity. As Jean Séguy asserted, “Persecu- enough to host a national meeting for tion did not arise out of occasional cir- Amish leaders (Diener-Versammlungen). cumstances; it sprang from ontological Today, of the approximately 180,000 necessity” (1982, 35). Being at odds Amish in the United States, over one- Figure 1:2 PENNSYLVANIA GERMANS The Church People The Moravians The Plain People (Anabaptists) The Lutherans The Reformed The Mennonites The River Brethren The Amish The Dunkards 40 “Es Sind Zween Weg” quarter live in a settlement straddling formity, nonresistance, and nonvio- Wayne and Holmes counties in Ohio, lence. Today their lifestyle continues to making it the world’s largest settle- include German-language worship ser- ment, surpassing Lancaster, Pennsylva- vices, horse-drawn transportation, nia (Kraybill and Bowman 2001, 103- face-to-face business and social inter- 5). actions, and no established church bu- reaucracy (Hostetler 1992, 6, 25). Resisting Assimilation Language serves as a good example of loyalty to tradition. Unlike many other immigrant groups in America, Struggling to maintain their values and the Amish preserve their native lan- identity in the New World, the Amish guage in both the home and in religious fellowships chose a functional, non- ritual (Gallagher 1987), where High ornamented or “plain” lifestyle. Over German and Pennyslvania Dutch, or the generations they found themselves Deitsch (a German derivative), serve as divided over whether to build churches important uniting factors. Among the in which to gather or to worship in Swartzentrubers, an ultra-conservative members’ homes; whether their chil- Amish order, children learn no English dren would attend school past the el- until beginning school in the first ementary grades; whether to allow grade. The adherence to their language, buttons or pockets; and whether or not along with intentional community liv- one could vote or become involved in ing, isolates the Amish from dominant public life. Occasionally, doctrinal dif- American education, mass culture, ferences caused divisions. One splin- politics, and economic forces. The use ter group decided to practice “stream” of Deitsch cements the Amish into a baptism. Joseph Yoder of McLean community better able to resist the County, Illinois, precipitated another forces of assimilation. division by advancing the doctrine of universal salvation. Yoder wrote poetry In the late nineteenth and early that proclaimed the power of love to twentieth centuries, legal, social, and embrace all and denied the existence political forces opposed the speaking of hell. The majority denounced his of other languages besides English. The ideas and reaffirmed that only the righ- underlying belief of the “perfect union” teous would receive eternal joy, while ideology argued that uniformity of lan- the rest would receive eternal punish- guage would produce a single moral- ment (Yoder and Estes 1999, 155-6) ity, deep-seated patriotism, and even a capacity for logical thinking. From There was also much discussion 1917-1923 some states repealed laws about how much change would or that tolerated instruction in languages could be allowed before they lost their other than English (Jottíni 1988, 26). In identity. The tradition-minded or Old spite of these legal decisions, the Amish Order Amish rejected industrial soci- taught their children Pennsylvania ety and opted for simplicity, noncon- Dutch and used it as their secular and 41 D. R. Elder sacred language. In Meyer v. State of earned about $75,000 a year working Nebraska (1923), the Supreme Court in the community. He invested their ruled that states could require English money in land or production supplies, instruction but could not restrict sec- or, if necessary, used it for the family’s ondary language instruction, a right expenses, so that each of his children ensured by the Fourteenth Amend- had built up a large savings by the time ment (Riger 1977, 463). they were ready to marry.4 The Amish generally agree that “ba- The Socialization of Children bies,” as children are called from birth to the time they begin walking, are a gift from God and are not responsible The Amish have never proselytized to for their willfulness. Amish parents recruit members, as proselytizing was bear full responsibility for their train- banned from their inception. Thus, ing, as reflected in the proverb, “As a nurturing their own children in the twig is bent, so the tree is inclined.” faith has been a prime mechanism for Ministers at the Amish Ministers’ Meet- membership. Indeed, the Amish ing of 1873 admonished parents, “Take highly value children as “the only pos- very great care, you to whom the care session we can take to heaven with us.” of your children is so highly and pre- Children have both emotional and so- ciously commanded, that you bring cial significance in the Amish commu- them up from youth in the admonition nity. As parents strive to be good ex- of the Lord; for this is the greatest and amples for their children, they become most noble duty of the Christian” better Amish themselves (Huntington (Yoder and Estes 1999, 180). 1981, 380). The Amish believe that their children, born with sinful natures, will Amish toddlers or “little children” become loving and teachable in the are taught to be honest, to respect and proper environment.
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  • Yoder Newsletter Would Welcome the "1 Subrnission of Any Origina} Research and Findings Am Interested in Developing a Char.T of Des- by Yoder Historians
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