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The Allure of Amish Romance Novels. by Valerie Weaver-Zercher

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The Allure of Amish Romance Novels. by Valerie Weaver-Zercher BOOK REVIEWS Thrill of the Chaste: The Allure of Amish Romance Novels. By Valerie Weaver-Zercher. Baltimore: The Johns Hopkins University Press. 2013. Pp. 315. $50, cloth; $24.95, paper. My father-in-law grew up Amish. It has been almost ten years since I married into a now-Mennonite family from Holmes County, Ohio, and what continues to amaze me even more than how much I have to learn about the Amish is how often people use random popular culture ‚sources‛ to correct me on the handful of facts that I’m pretty sure I have right. ‚That doesn’t sound like what I’ve heard, ‚ I often find myself saying. But too often a friend from Brooklyn or Chicago who has seen Devil’s Playground or even over-the-top ‚reality‛ shows like Amish Mafia claims to be more of an expert than me. Valerie Weaver-Zercher encountered a similar rash of unsolicited yet adamant opinions in the course of her research for Thrill of the Chaste, an engaging and comprehensive history and analysis of the cultural phenomenon of ‚inspirational Amish romance novels‛ (xvi), or what some members of the publishing industry call ‚bonnet books.‛ Most everyone had a theory for the recent explosion of the genre—in 2012, one was published every four days (4)—and most everyone also felt compelled to talk more than listen. ‚Indeed,‛ she observes, ‚the interesting thing about the rise of Amish fiction is not that no one knows why it is popular: it is that everyone knows‛ (8). Weaver-Zercher’s book-length exploration is not only a groundbreaking contribution to an area that deserves more study, but also an excellent read, as all-consuming and hard to put down for this scholar of American literature and popular culture as Amish romance novels are for their devoted fans. The book begins with a survey of the authors, the fans, and the industry responsible for the genre’s recent spike in popularity: Weaver-Zercher includes a graph that ends with a steep incline from 12 books published in 2008 to 85 in 2012 (5). Also telling is the decision by publishers in 2011 to reclassify these books: from ‚contemporary inspirational romance‛ to their very own category, ‚Fiction / Amish & Mennonite‛ (5). This label characterizes the bulk of the genre’s readers as Christian evangelical women—although the exceptions to that generalization are some of the book’s most intriguing sections. As for the genre’s authors, while many claim tangential family heritage or at least a regional association, most have little or no current, meaningful connection to Amish families and communities—an Amish author, Linda Byler, is the exception. At the crux of Weaver-Zercher’s analysis of the Amish romance zeitgeist are the twin forces of ‚hypermodernity‛ and ‚hypersexualization.‛ Hyper- modernity, a term Weaver-Zercher attributes mainly to the French philosopher Gilles Lipovetsky, suggests that our culture is growing at an impossible pace, putting too much pressure on individuals in too many spheres of their lives (10). 129 MQR 88 (Jan. 2014) 130 The Mennonite Quarterly Review Hypersexualization, a parallel force whose main definition Weaver-Zercher attributes to the sociologist Kenneth Kammeyer, defines the encroachment of extreme sexual expression into multiple cultural spheres until it seems inescapable. In short, to North American culture at large, especially since 9/11 and the economic downturn, hypermodernity and hypersexuality seem overwhelming and perhaps even to blame for these cultural ills, while the Amish and their supposedly ‚simple‛ lives appear to present a respite, if not a cure. In keeping with the astute analysis in the book as a whole, however, Weaver- Zercher highlights the irony of readers’ resistance to these two forces despite the fact that their beloved genre could not exist without them. ‚Even as Amish fiction dissents from hypermodernity,‛ she observes, ‚the publishing apparatus behind Amish romances, with its breakneck speed of production, is situated smack-dab in the middle of it‛ (10). A similarly careful attention to and excavation of ironies and contradictions keep the book engaging and surprising—she examines rather than dismisses outlying stories and details using ‚transactional reading theories and cultural criticism‛ (xii), which focus on readers more than on the texts themselves—although Weaver-Zercher did read ‚some forty Amish novels as research‛ (xiii). After reviewing the history of the genre, Weaver-Zercher characterizes the two main ‚discourse communities‛ involved in the production of these books: the evangelical community driving the boom and the Anabaptist community that has been swept into the fray. She then trains her clear-eyed analysis on each of four ‚metaphors‛—really, thematic frameworks—for the purposes and effects of Amish novels, spinning out the meaning and implications of Amish novels as ‚commodities, religious icons, methods of transport, and curators of godly womanhood‛ (xiv). The final section of the book looks more closely at the relationship of the Amish to the genre, the specific and broader cultural effects of the genre in culture as a whole—including an astute exploration of the implications of appropriation and authenticity—and some thoughts about the future of the genre. This last section is a bit undigested, but perhaps needs to be—the full implications of any boom can’t effectively be analyzed without more hindsight. It’s easy, perhaps too easy, to dismiss the books that have taken over entire racks in Walmart, Costco, and CVS, and coopted entire walls at religious bookstores, especially when the makeup and plucked eyebrows of most of the cover models look ridiculous to anyone with more than a superficial understanding of the Amish themselves. Weaver-Zercher’s triumph, however, is her studied respect for the genre, its readers, and the phenomenon itself. This respect, despite the novels’ inaccuracies and misrepresentations, has caught her a lot of flak from some early online reviewers who not only missed the nuances of her argument, but also seemed to wish she’d written a different book: an exposé rather than a scholarly analysis. Weaver-Zercher does address the issue of accuracy, but argues that such laundry lists of errors in small details—cover photos with bonnets pinned too far back on the head or slips in Pennsylvania Dutch dialect—and even bigger mistakes that perpetuate myths about shunning and spouse-swapping, distract from the more important issue of cultural appropriation. ‚Although no author of Amish fiction intends to assert Book Reviews 131 dominance over the Amish by writing about them,‛ Weaver-Zercher acknowledges, ‚the sheer number of Amish books written by evangelicals, and the success they are finding in the publishing marketplace, makes it fairly clear who is in charge‛ (213). Weaver-Zercher argues that the biggest problem with this type of cultural appropriation is the erasure of the most important differences between the Amish, their evangelical readers, and North American society as a whole. The readers of inspirational fiction, for example, would much rather read about buggies and baked goods than about nonviolence, and nearly all of the novels evacuate the crux of Amish spirituality and replace it with the evangelical rhetoric of a personal savior and a personal relationship with God. Yet even these disturbing trends prove more fascinating than alarming for Weaver-Zercher. ‚*C+laiming that Amish fiction poses a present and measurable threat to Amish life would be histrionics at this point; suggesting that it may alter Amish culture is not‛ (244). While the readers of these mass-market paperbacks may harbor misconceptions about the Amish themselves, their collective desire for ‚a sane, coherent, and communal future‛ (250) might prove, overall, to be a positive influence on a society that could stand to slow down and listen. Goshen College JESSICA BALDANZI ____________________ Manufacturing Mennonites: Work and Religion in Post-War Manitoba. By Janis Thiessen. Toronto: University of Toronto Press. 2013. Pp. 249. $65, cloth; $27.95, paper. This is a pioneering work in a new area of study for Mennonites. It is situated away from the usual Mennonite studies of recent history that concentrate on congregations and conferences, and missions and aid agencies, as well as small- scale, mostly rural communities based around agriculture. Instead it examines Mennonite-owned businesses in modern capitalist states from the point of view of owners, managers, and workers. As such it has an urban, industrial focus and draws for theoretical and comparative purposes on the scholarly literature of business and labor history applied in new and interesting ways. Thiessen examines and compares three Manitoba companies: Friesens, the printer located in Altona; Loewen, the windows and doors manufacturer in Steinbach; and the furniture manufacturer Palliser, founded and headquartered in Winnipeg. The first two businesses were founded by descendants of 1874 immigrants (Kanadier); the third, Palliser, by a refugee immigrant of the 1920s (a Russlaender). Not surprisingly, given the history of the Russlaender, the latter was established and continues in urban Winnipeg whereas the others are situated closer to Mennonite rural communities in what were Mennonite- centered towns (Steinbach is now classified as a city). The Russlaender owners are also Mennonite Brethren, the evangelical wing of the Russian Mennonites whose followers were more likely to stress individualistic achievement than the community-centered older orders, even if all to some degree have been touched by North American evangelical Christianity. 132 The Mennonite Quarterly Review Although she mentions these differences in origins, Thiessen does not fully explore their significance. While social inequality often associated with labor has long existed in Mennonite communities in the Dutch, north German/Prussian, and Russian experience, in late Russian history these factors developed into a particular set of class relationships marked by the use of non-Mennonite laborers in field and factory and, within Mennonite communities, a class differentiation based on education, occupation, income, and the rational use of capital.
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