The Amish

Fig. 1: Working the fields

Be not conformed to this world, but be transformed by

the renewing of your mind that ye may prove what is
good and acceptable and the perfect will of God."
(Romans 12:2)
Be not conformed…
 The Amish society has little, if any, desire to
participate in our modern world, doing so
only when necessary. However, because of
songs such “Amish Paradise,” movies such as
“Witness,” and the huge Amish tourist
industry, each Amish person accounts for
$30,000 dollars per year in tourist revenue
(Kraybill 327), most of us know some basic
facts about the Amish.
 For example, we know
that they are very
religious people.
 We know that they
dress in a particular
way with clothes that
look old-fashioned to
us. The Amish refer to
this mode of dress, and
living, as “plain.”
Fig. 2: Amish Youths
 We know they do
not use electricity or
drive cars.
 We know that they
do not like to have
their picture taken.

Fig. 3: Amish, Intercourse Pennsylvania

 We know they tend to
live in certain areas of
the country, such as
Pennsylvania and
Ohio.
 And, we know that
family plays an
extremely important
role in their culture. Fig. 4: Amish Family
 But beyond these basic facts, the Amish remain a
mystery to most of us and questions still remain such as:
 Why can the children use roller blades but not bicycles?
 Why will the Amish ride in cars but not own nor drive
them?
 Why can they use calculators but not computers?
 And, is it true that some of the Amish have adopted
some items from our modern world, such as computers
and televisions?
Hopefully, by examining their history and
culture in more depth, these questions may be
answered and a greater understanding of the
Amish gained.
Historical Background of the Amish
 In 1517, Martin Luther led the Protestant
Reformation and the breaking away from the
Catholic Church.
 In 1525, several followers of a Swiss pastor,
Ulrich Zwingli, grew impatient with the pace
of reformation and started their own
reformation within the Protestant church.
 The leaders of this group included Georg
Blaurock, Conrad Grebel, and Felix Manz.
 In a secret ceremony, they illegally baptized
each other and began what is often referred to
as the Radical Reformation. Because
everyone in the group had been baptized
already as infants in the church, either
Catholic or Protestant, they became know as
the Anabaptists, which means “rebaptizers.”
 These men held beliefs that differed from the mainline
Protestant doctrine.
 They believed that only adults willing to live a life of
“radical obedience to the teachings of Jesus Christ”
should be baptized (Kraybill 4). Consequently, their
group refused to baptize infants.
 They also believed that government should not be
involved with religion, that it had no authority within the
church, and that the Bible was the only authority the
church should obey. They also declared themselves to be
pacifists.
Other core beliefs included:
 The church as a covenant community

 Exclusion of errant members from communion

 Literal obedience to the teachings of Christ

 Refusal to swear oaths

 Rejection of violence

 Social separation from the evil world (Kraybill 6).

 Their beliefs brought them into direct conflict with
civil and church authorities. They were viewed as a
political threat as they questioned the historical
interaction of civil government and the church.
 Their refusal to baptize infants defied government
orders that all infants be baptized. This was done as
a way to confer citizenship, maintain tax rolls, and
provide a list of potential military recruits.
 Neither the church nor the government was going to
allow this group to question their authority, and
persecutions began almost immediately.
 Less than five
months after they
had rebaptized
themselves, a
member of the
Anabaptists was
executed for
sedition against the
government.
Fig. 5: Anabaptist being burned at the stake
 Despite the persecutions, the movement grew
and spread throughout Sweden, the
Netherlands, and Germany.
 However, the persecutions also continued and
increased. Over the next two centuries,
thousands of Anabaptists would be killed for
their religious beliefs. Special “hunters”
would even be trained to seek them out,
torture, and kill them (Kraybill 4).
 The persecutions continued in various forms and gradually
subsided in the 18th century. By then, thousands of
Anabaptists had sought refuge in other countries, including
America.
 Today the stories of the early days of the Amish religion are
contained in the Martyr’s Mirror, originally printed in 1660.
The Martyr’s Mirror is one of the Amish’s most beloved
books from which they draw strength to continue in their
faith and beliefs.
 Fig. 6: Compassion
for the enemy

Among the stories is one of an Anabaptist named Dirk

Williams. He was being chased by a sheriff when the
sheriff fell through the ice. Williams heard the man’s
cries for help, turned back and pulled him from the ice,
thus saving his life. The sheriff promptly arrested
Williams, and he was burnt at the stake in 1569.
 Another Anabaptist, Michael Sattler, was
sentenced to “be delivered to the executioner,
who shall cut out his tongue, then throw him
upon a wagon, and tear his body twice with
red-hot tongs; and after he has been brought
without the gate, he shall be pinched five
times in the same manner” (Igou 26). After
the torture, Sattler was burned at the stake.
 In 1537, a former Catholic by the name of
Menno Simons joined the Anabaptists. His
followers would come to be known as
Mennonites and some of them would later
settle in the Alsace region of modern-day
France. One of these men would be Jakob
Amman, who, in the 1690s, began to have
problems with Mennonite and Anabaptist
doctrine.
 The church had drifted from many of its original ways,
Amman declared, becoming too lenient in the process. He
called for reform and renewal within the Mennonite and the
Anabaptist church.
 Some of the problems he had with the church revolved
around communion. Amman thought that communion should
be held twice a year instead of the annual service that was
then being held. He also contended that foot washing should
be part of the communion service; something the Mennonites
had drifted away from.
 He also disagreed with the manner of
excommunication of those who disobeyed church
doctrine. Amman argued that not only should they be
cast out of the church, but they should also be
shunned in social circles as well, with true believers
breaking off all contact with them.
 Amman began to have open disagreements with the
Swiss Anabaptist bishop, Hans Reist. These
disagreements came to a head the day that Amman
and his followers excommunicated Reist and other
leaders of the church.
 Despite later efforts to heal this breach, the damage had
been done and Amman’s followers split from the
Mennonite church in 1693. They would later come to be
known as Amish, named after Jakob Amman.
 After the split, Amman followers adopted their own
doctrine that included, among other things, prohibitions
against trimming of beards, “fashionable” dress, and the
use of buttons. Amman’s followers would forgo the use of
buttons, utilizing hook and eyes instead. They often
referred to the Mennonite church they had left as the
“button people.”
The Amish Today: Day to Day Living
 Today, the Amish
order their
communities around
three basic
components:
settlement, district,
and affiliation.

Fig. 7: Old Order Amish Couple circa 1940

 The settlement consists of the Amish families who
live within a geographical area. These settlements
range in size from a few families to several thousand
people. One such settlement is in Lancaster County,
Pennsylvania. The settlement may have non-Amish,
or “English” homes scattered amongst the Amish
homes, but towards the center of the settlement, it
will be almost exclusively Amish homes and farms.
In some areas, the Amish may own up to 90% of the
farmland within their settlement area.
 The district refers to the church district, the basic
organizational unit within the Amish society. The district
typically consists of approximately twenty-five to thirty-five
families living in close proximately to each other. Church
services are held in homes, so houses in the district need to be
large enough to accommodate all families with the district.
When the district becomes too large, a new district is formed.
In Lancaster County, four or five new districts are formed
every year.
 An affiliation is a cluster of Amish congregations in
spiritual fellowship with each other. Congregations,
or districts, within each affiliation will follow similar
religious and social practices, cooperating with each
other to survive. The Old Order Amish of Lancaster
County is one such affiliation. However, there are
also New Order Amish affiliations and the Beachy
Amish affiliation, who are more progressive and
thus, outside of the Old Order affiliation because of
their views on religious and social issues.
 There are over 1, 300 districts scattered
throughout America and Canada today, with a
total population around 180,000.
 Of the 250 settlements, 70% were founded
after 1960.
 The largest settlement is in Ohio and contains
more than 150 districts.
Old Order Amish
 It is the picture of the
Old Order Amish with
their plain clothes and
buggies that comes to
most people’s mind when
they think Amish.
 The Old Order Amish
today have deviated little
from the regulations
established by Jakob
Fig. 8: Old Order Amish at a horse auction
Amman over 300 years
ago.
 They still dress plain, do not use electricity, do not
own or drive cars, do not have telephones in their
homes, and forbid the use of most modern farm
equipment, including air-filled tires.
 In an Old Order Amish home, all lighting is supplied
by candle or oil and gas lamp. Bottle-gas appliances
are acceptable under the Ordnung. The Ordnung, a
verbal standard that the Amish live by, will be
discussed in detail later.
 Fig. 9: Old Order Amish with farm equipment

 However, look inside an Old Order Amish cow barn and you
will find a modern automated milking system with refrigerated
tanks. Because the Amish must trade with the outside world to
survive, they must conform to modern health and agriculture
laws mandated by the various federal, state and local agencies.
Thus, the modern equipment is necessary. However, it is all
powered by gas generators, not electricity.
 Old Order Amish follow strict clothing regulations. Men
wear black suits without lapels or buttons, white or blue
shirts, black suspenders, black shoes or boots and broad-
brimmed hats in black felt or natural straw. Old Order
women wear a frock type dress of mid-calf to ankle
length with black stockings, an apron, black shoes or
boots, black cape, and either a white "prayer cap" (if
baptized) or a black hood.
 Only solid colors are worn, with darker colors favored
over lighter ones. The idea behind the dress code is not
only that it sets them apart from the world, but that is also
eliminates pride and envy.
 Men crop their hair, and
wear beards, if married,
but not mustaches as
they are associated with
the military.
 Women do not cut their
hair but wear it tied in a
bun on their head, which Fig. 10: Amish women
is always covered once
she is baptized.
 Fig. 11: Young
Amish out for a
ride

 The Old Order Amish make their own clothes, although

they do purchase the fabric. Hats, suspenders, and shoes
can be bought ready-made.
 The buggies they drive vary according to purpose. The
“family” buggy will always be covered. Young people
drive open buggies, such as the one in the photo above.
 Old Order Amish use High German for church services,
and their Bibles are also printed in High German. All
Amish can speak English, but they use a form of Low
German amongst themselves in everyday activities.
 The name they give to those outside their order, the
“English,” is not viewed by the Amish as derogatory, but
simply refers to the language used most often by the
world outside the order.
New Order and Beachy Amish

 The important thing to remember when studying the

Amish is that there are many variations within the
culture. Some are more strict then others in matters
of religion and society codes. Adherence varies from
affiliation to affiliation: some allow one thing while
banning another.
 For example, the New Order and Beachy Amish vary
greatly from the Old Order in daily life, but not in
religious practice.
 The New Order Amish are more progressive than the
Old Order but still restrictive in the use of modern
items. They use telephones in their homes, allow air
operated equipment, electrical generators, bicycles,
and gas pressurized lights. They also allow the use of
rubber air-filled tires, milking machines and milk
bulk tanks. However, horses are still mandated for
field work and transportation. They do not own or
drive cars.
 The Beachy Amish have telephones, more modern
clothing, and utilize modern farm equipment. They
are also are allowed to own and drive cars and meet
for worship in meeting houses instead of private
homes. All but six of the Beachy districts now use
English in their worship instead of German. They
refer to their churches as fellowships and maintain
just enough centralization to maintain the sense of
congregationalism that is so highly valued by all
Amish.
 There are approximately 150 districts of
Beachy Amish. They have fellowships in
America, Latin America, Africa, Australia,
and parts of Europe. They are considered by
many in the Amish and Mennonite
communities to be a combination of both
groups
 The New Order Amish are found almost
exclusively in Ohio and Pennsylvania.
 Both groups still hold to the Ordnung, like the Old
Order, but in varying degrees.
 Both groups also differ from the Old Order in the issues
of Meidung (avoidance), Streng-Meidung (strict
banning): what we today refer to as shunning.
 The New Order and the Beachy Amish practice, for the
most part, avoidance and not total shunning, like the Old
Order.
Day to Day Life: little known facts
 The Amish are exempt from paying Social
Security taxes, however they do pay all other
federal, state, and local taxes.
 They provide their own social security within
their communities. Members are taken care of
and provided for at all stages of life. Everyone
is expected to contribute to a fund that is used
to help members who need financial
assistance.
 Musical instruments are not allowed among the Old
Order Amish, as they believe it would lead to pride
and the stirring up of emotions.
 Amish do not believe in having their picture taken;
they consider photographs to be graven images and
thus against God’s law. However, many photos of
the Amish are to be found. This is because while
they will not pose for photos, they do not object to
someone taking an unposed photo if permission is
asked beforehand.
 Fig. 12: On the
way to a wedding

 Families are a cornerstone of the Amish community, and

as such, marriage is an important part of life.
 Nine out of every ten adult Amish are married.
 Marriages are traditionally held on a Tuesday or Thursday
in November, after fall Communion
 Most couples meet at “singings,” which are similar to
country dances. Both must be members of the church to
marry.
 In October, the names of those seeking to be married are
“published” by being read at Sunday service. The couple
will not attend church that day, instead the woman will
fix a special meal for her finance, which they eat at home
alone.
 Amish wedding dresses are blue and have no lace or
train. This same dress is usually used by the woman to
wear to church, and she will more than likely be buried in
it as well.
 The wedding service lasts for up to five hours,
after which is a huge feast which continues
long into the night. The marriage night is
spent at the house of the bride’s parents.
 The newlyweds will spend the rest of the
winter visiting and spending time at various
relatives’ houses. It will be spring before they
establish a home of their own.
 The Amish believe large families are a blessing from
God, so contraception is not practiced. The typical
Amish family has 8.5 children.
 By the age of forty-five, an Amish woman has
probably given birth to seven children.
 Under the Ordnung, divorce is not allowed
 Children are usually
born at home and
attend school only
through the eighth
grade.
 Amish children
walk to school,
which are usually
one room buildings.
Fig. 13: An Amish classroom
 After the eighth grade, children are schooled at
home, learning and working alongside their family
until they marry and start a family of their own. In
1972, the Amish won an exemption from the U.S.
Supreme Court, granting them exemption from
Federal or state mandated school attendance. They
had argued that their religious beliefs teach that a
child should be schooled at home beyond the eighth
grade, and to send their children to school beyond
that would violate their religious teaching.
 The Amish also currently have a proposal
before the government requesting exemption
from Federal Labor Laws regulating teen-
agers and certain heavy woodworking
machinery. Over the last decade, federal
inspectors have fined some Amish wood mills
as much as $20,000 for illegally allowing
teens to work in the same buildings as this
equipment.
 Although the proposal does not “specifically
mention the Amish, it would give them an
unconstitutional exception simply because of their
religious affiliation." The Amish wish their teen-
agers to be able to be around the equipment in order
to learn how to operate it. They are seeking
exemption based on religious grounds, as they view
these apprenticeships as a “cornerstone of their
faith” (Jordan),
 In Amish society, woman are viewed as equal
partners in the marriage, but it is the man who
holds authority in the family and the church.
Wives are expected to submit to their
husbands.
 Women do help with all aspects of family
chores, although the men seldom help with
household type work.
 While women’s rights is not an issue among
the Amish, some women do wish for more
equality and more modern conveniences to
make their household job easier.
 While more Amish women today own their
own businesses than in the past, their
traditional role is still viewed as being in the
house taking care of home and family.
 The Amish have no prohibition against using
modern health services or medicines. They
view these as ways of healing that are
blessings from God.
 While the Amish do not celebrate some
national holidays such as Memorial Day or
the Fourth of July, they do observe
Thanksgiving Day, Christmas, New Year’s
Day, and Easter, as well as other holidays that
spring from their European roots, such as St.
Michael's Day.
 The Amish barn
rising is another
aspect of their
culture that most
people know
about. The barn
is started in the
morning and
finished by that
night. Fig. 14: Seven in the morning
 One day work/social events, like the barn
raising, are called ‘frolics.” Hundreds of
people may come together to build a school,
help plant a field, or women may gather to
help clean a house or make a quilt. Women
also hold Sisters’ Day, where all the sisters in
a family gather one day a month to visit and
chat. They will usually work on a quilt during
that time, or clean a house.
 While the Old Order Amish can not own cars, they
often pay someone to drive them to various places
too far to drive their buggy.
 Amish also take vacations to such places as Europe.
Although they are forbidden to fly, they can take a
train or a boat to their destination. One popular
vacation spot is an Amish community in Florida,
which attracts hundreds of Amish on their vacations
every year.
Amish Gangs
 The Rumspringa is a time of life for Amish that
typically begins at the age of sixteen and lasts until
they are married. It loosely translates as “sowing
wild oats.”
 During this time, a young person will join a “gang”
with whom they run around with on the weekends.
 During this period of their lives, the youth are
viewed as falling between the authority of their
parents and the church because they are not yet
baptized.
 In Lancaster County alone, there are over
twenty six Amish youth gangs, with names
such as the Bluebirds, Canaries, Pine Cones,
Drifters, Shotguns, Rockys, and Quakers.
 Youth are free to join the gang of their choice.
The gang will then become their primary
social group until their marriage.
 Gangs vary in the intensity of their activities.
 While some gangs are reserved and do no more wild
behavior than hold a dance on Saturday night or a
volleyball game, others may hold parties where beer
kegs will be present, modern music played by live
bands with electric instruments, and all attendees
dress in secular clothing.
 Some gangs place fancy reflective tape on their
buggies, which may have a radio or CD player
hidden inside.
 In 1998, two Amish men were arrested in
Pennsylvania for buying cocaine, which they then
sold to other members of their gang.
 This very public incident, coupled with an increase
in alcohol abuse among the youth in the gangs,
prompted members of the Amish community to rein
in the gangs to some extent. Many events are now
chaperoned by adults and a closer eye are kept on the
youth during these years.
Amish Religious Life
 Amish are Christians, with all traditional
Christian beliefs in the Divinity of Christ, the
Trinity, salvation, etc.
 The Ordnung, roughly translated it means
order, is a set of oral laws that regulates all
aspects of Amish society, from religion to
family life. It is not something that is written
down, instead all Amish “just know it, that’s
all” (Kraybill 112).
 The Ordnung is something that all Amish
grow up with and learn by observing adults
and their behavior.
 In some aspects of life, the Ordnung is very
specific, such as in the case of how hair
should be worn. Other areas, such as food
issues, are more open to individual
interpretation.
 New issues are constantly being addressed in the
Ordnung as technology advances. It was recently
decided that transplanting cow embryos was not to
be allowed but that battery operated calculators
could be used.
 However, unless a practice begins to cause problems
within the community, or is something that would
obviously be forbidden, it is usually either
overlooked or not addressed within the Ordnung.
 Exemptions are made in some cases. A mental
challenged child may be allowed to have a
bicycle, for example, or a family with medical
problems may be allowed to connect to
electricity to run needed medical equipment.
Examples of Practices Prescribed by
the Ordnung:
 color and style of clothing
 hat styles for men
 order of the worship service
 kneeling for prayer in worship
 marriage within the church
 use of horses for fieldwork
 use of Pennsylvania German
 steel wheels on machinery
Examples of things prohibited by the
Ordnung
 air transportation
 central heating in homes
 electricity from public power lines
 entering military service
 jewelry, including wedding rings and wrist watches
 joining worldly (public) organizations
 owning computers, televisions, radios
 using tractors for fieldwork
 wall-to-wall carpeting (Kraybill 116)
 Amish are typically baptized around the age
of nineteen to twenty two. Baptism is viewed
as a vow that the person agrees to submit to
the church, the community, and the Ordnung.
 Worship services are held every other Sunday
in homes of members. The services
traditionally last three hours, starting around
8:00am, lasting until 3:00pm with the meal
that follows.
 Men and women enter the house through different
doors and sit separately for worship and eating.
 Except in some New Order or Beach Amish districts,
services are held in High German.
 The worship service usually consists of fellowship,
followed by congregational singing, a sermon,
prayer, reading of Scripture, another sermon, more
prayer, and a benediction. A meal is served
afterward.
 Who will preach is not decided until that morning:
this precludes any feelings of pride. However, only
ordained men are allowed to preach.
 There is no music, offering, cross, candles, or any
other items likely to be found in a modern worship
service. The Amish worship as they live: simply.
 Sunday is considered holy; a day when no work is to
be done or money transacted. Even those few who
smoke refrain from doing so on Sunday.
 Communion is held twice a year and only after any
changes to the Ordung have been agreed upon and
the pastors feel all have fully confessed of their sins.
 The Communion service will last all day, from
8:00am to 4:00pm, culminating in a foot washing
ceremony in which all members ritually wash each
other’s feet.
 Ministers are chosen by lot from a list of men
recommended by men in the community.
 A slip of paper with a Bible verse will be placed in a
song book; each man nominated, who agrees to
serve, will then take a book from the pile and open
it. The one whose book has the slip of paper is the
one who will be ordained.
 Amish ministers receive no pay, and they serve for
life. A saying among the Amish is “only God can fire
an Amish minister” (Kraybill 130).
 Ministers are then ordained in the church, after
which their family will be expected to follow the
Ordnung to the exacting letter.
 Within the Amish community, a term is often
used to describe their life style. This word is
Gelassenheit. It means, roughly translated, a
yielding or submission, and it signifies the
Amish life.
 Gelassenheit involves submission to the
family, submission to the community,
submission to tradition, submission to the
Ordnung, submission to the church, and most
important, submission to God.
Amish and Technology
 The Amish have found it increasingly difficult to
moderate their beliefs with technology. This has
resulted in some unusual practices throughout the
years.
 For example, phones are not allowed in homes, but
the use of them is allowed, so you will see Amish
using the phones of their non-Amish neighbors or
the “community phone” that can be found outside
stores or some houses.
 The use of cell phones is increasing among
the Amish, as they are easily hid from
inquiring neighbors’ eyes.
 Electricity generated from batteries or gas
powered generators is allowed under the
Ordnung.
 These electricity may be used for things such
as fence chargers, cow trainers, agitators for
bulk milk tanks, calculators, adding machines,
reading lights for the elderly, hand-held drills,
small motors to operate equipment in shops,
welders, the electrical tools needed by mobile
construction crews, and to recharge batteries
for a variety of uses.
 It can not be used for general lighting in
houses or barns, computers, hair dryers, or
other similar modern electrical appliances,
among other things.
 If an Amish buys a house from an “English,”
he has one year to tear out all electrical wiring
in the house or face sanctions from the
church.
 Owning a car is grounds
for automatic expulsion
from the order.
 A child may ride a
scooter, but bicycles are
forbidden. When asked
why, one Amish replied,
“I don’t know, they just
are” (Kraybill 12).
Fig. 15: Boy and his scooter
 One young Amish woman joked that the “the
men make the rules so that’s why more
modern things are permitted in the barn than
in the house” (Kraybill 85).
Conclusion

 There are three Biblical passages the Amish

often quote to define who they are and why
they live as they do.
 The first verse is Peter 2:9: "But you are a
chosen generation, a royal priesthood, an holy
nation, a peculiar people.”
 The Amish feel this passage applies to them
and that if it did not, then it is an indicator
that something is wrong and must be
corrected.
 The second verse is Matthew 5:16: "Let your light so
shine before men, that they may see your good
works, and glorify your Father which is in heaven.”
 This verse is viewed as being directed towards
themselves. The Amish feel that their plain clothes,
honesty, generosity, life style, piety, and obedience to
God are ways the world may see their good works
and they may glorify God.
 The third passage comes from 1 Corinthians 2:14:
"But the natural man receives not the things of the
Spirit of God, for they are foolishness unto him;
neither can he know them, because they are
spiritually discerned.”
 This third verse is seen by the Amish as explanation
as to why the rest of the world does not follow their
way of life and why their culture seems foolish to
those outside their community.
 The Amish today face increasing pressure to
conform to the world. Until now they have
managed to meld modernity with their beliefs
without much social upheaval. Only time will
tell if they can continue to do so successfully.
Works Cited
 Good, Merle and Phyllis. 20 Most Asked Questions about the Amish and Mennonites.
Intercourse, Pennsylvania: Good Books, 1995.

 Igou, Brad. The Amish in Their Own Words: The Amish in Their Own Words : Amish
Writings From 25 Years of Family Life Magazine. netlibrary. 9 October 2003. <http:/
/www.netlibrary.com/ebook_info.asp?product_id=27993>.

 Jordan, Lara, Jakes. “Amish Want Labor Laws for Teens Relaxed.” Newsday.com 8 October
2003. 10 October 2003. <http://www.newsday.com/news/politics/wire/sns-ap-amish-
labor-laws,0,4218895.story?coll=sns-ap-politics-headlines>.

 Kraybill, Donald. The Riddle of Amish Culture. netlibrary. 9 October 2003.

<http://emedia.netlibrary.com/ebook_info.asp?product_id=75718>.
Image Credits
 Figure 1: Plowing the fields. How Stuff Works. 9 October 2003. <http://
www.howstuffworks.com/amish3.htm>.
 Figure 2: Graham, Ira. Amish Youth. Ira Graham Photography web site. 9 October 2003.
<http://iragrahamphotography.com/photojournalism.htm>.
 Figure 3: Peled, Doran. Amish, Intercourse, Pennsylvania. 9 October 2003.
<http://www.dcs.warwick.ac.uk/~doron/travel.html>.
 Fig. 4: Amish Family. Aaron and Jessica’s Buggy Rides. 9 October 2003.
<http://www.amishbuggyrides.com/html/questions.html>.
 Figure 5: Anabaptist being burnt at the stake. The Hutterian Brethren. 9 October 2003.
<http://www.hutterites.org/histpic.htm>.
 Figure 6: “Compassion for the Enemy.” Mennonite Quarterly Review. 9 October 2003.
<http://www.goshen.edu/mqr/Dirk_Willems.html>.
 Figure 7: Old Order Amish Couple. Library of Congress Photo Archives. 9 October 2003.
<http://www.loc.gov/rr/print/catalog.html>.
 Figure 8: Old Order Amish at a horse auction. Pennsylvania Press Association. 9 October
2003. <http://www.pnpa.com/publications/press/sept01/amish.htm>.
 Figure 9: Mennonite Historical Society of Canada. 9 October 2003. <http://www.mhsc.ca/
index.asp?content=http://www.mhsc.ca/encyclopedia/contents/N4945ME.html>.
 Figure 10: R.C. Quilts. 9 October 2003. <http://www.quiltsandpatchwork.com/viajes.htm>.
 Figure 11: 9 October 2003. <http://www.mountainedgealpacas.com/Map.htm>.
 Figure 12: Mennonite Historical Society of Canada. 9 October 2003. <http://www.mhsc.ca/
index.asp?content=http://www.mhsc.ca/encyclopedia/contents/N4945ME.html>.
 Figure 13: Who are the Amish? 9 October 2003. <http://www.thepeoplesplace.com/
page2.htm>.
 Figure 14: Who are the Amish. 9 October 2003. <http://www.thepeoplesplace.com/
page2.htm>.
 Figure 15: Aaron and Jessica’s Buggy Rides. 9 October 2003.
<http://www.amishbuggyrides.com/html/questions.html>.