Holmes County Research Articles

The Changing Lives of Amish Women: Surprising Findings from My PhD Research

In the foreword to Plain Women(Reynolds, 2001), the ethnographer Simon Bronner writes, “In fact we know far more about Amish men than about Amish women.” His statement prompted me to want to know more about Amish women. My research into how life has changed for Amish women fulfilled both my own intellectual curiosity and fills a gap in the understanding of the lives of Amish women in the wider academic field, although a thorough treatment of the lives of Amish women was subsequently published, which both supports and contrasts with my findings (Johnson-Weiner, 2020). After an initial introduction to Amish women via a gatekeeper, I used snowball sampling to find other Old Order and New Order Amish women, first in Holmes County, Ohio, and later in various communities in Pennsylvania. My fieldwork was based on an ethnographic approach whereby I lived with Amish families as well as interviewed New Order and Old Order women in Ohio and Old Order women in Pennsylvania during visits in 2012 and 2014. This article describes changes identified by those women in homes and gardens, household technology, travel, and vacation habits in their lifetimes.

“Be Not Conformed to this World”: MacIntyre’s Critique of Modernity and Amish Business Ethics

AbstractThis paper draws on MacIntyre’s ethical thought to illuminate a hitherto underexplored religious context for business ethics, that of the Amish. It draws on an empirical study of Amish settlements in Holmes County, Ohio, and aims to deepen our understanding of Amish business ethics by bringing it into contact with an ethical theory that has had a significant impact within business ethics, that of Alasdair MacIntyre. It also aims to extend MacIntyrean thought by drawing on his neglected critique of modernity in the context of business ethics. The Amish context allows us to appreciate the relationship between MacIntyre’s critique of modernity, his conception of practices and communities, and his distinctive approach to the virtues. It also helps us to better understand how the ethical life is possible within our emotivist culture.

Of Buggies and Blinkers: An Essay on the 2022 Ohio Buggy Lighting Law

Buggy safety long has been an issue in the state of Ohio and elsewhere. As their population grows, and rural roads become increasingly crowded with cars and trucks, safety will continue to be a concern to the Amish, public officials and the general public. In 2022, the governor of Ohio signed a mandatory lighting law for Amish buggies. Even though a large share of the Amish either already had a blinking light on the back of their buggies or conformed to the new law, some conservative groups, especially conservative Swartzentruber Amish groups, have resisted. This article discusses the history of attempts to increase buggy visibility and road safety and the developments behind the current controversy. It includes a brief statistical summary on the number of buggies in the Greater Holmes County settlement who either display a blinking amber light or do not, plus briefs visits to other Amish and buggy-driving Mennonite groups in Ohio. Also included are selected comments about the new Ohio law from readers on the Amish America website. The article concludes with a brief discussion of the possible outcomes from an issue that will likely extend into 2024 and beyond before a solution is found for all Amish affiliations.

Estimating Benefits of Microtransit for Social Determinants of Health: A Social Return on Investment System Dynamics Model

Lack of transportation services in low-income communities greatly affects people’s health and well-being, creating barriers to social determinants of health (SDOH). One potential solution that has gained the attention of US decision-makers in recent years is microtransit, a transportation intervention aimed at addressing this issue. Despite promising results from prior microtransit implementation, the extent to which these programs deliver social benefits remains uncertain. This study presents a novel model called Social Return on Investment System Dynamics (SROISD) to forecast the social benefits of a microtransit program in Holmes County, Mississippi. The SROISD model identifies the scope and key stakeholders, maps outcomes, and gives outcomes a value. A causal loop diagram is developed next based on mapped outcomes and a literature review, thereby conceptualizing the processes through which social benefits are gained from the microtransit program. Three stock and flow diagrams are then created from the causal loop diagram to formulate the system and produce results. Outcomes mapped relative to three SDOH areas (1) accessing healthcare, (2) accessing employment, and (3) social participation indicate an overall positive return from investing in microtransit within the low-income community of interest. Additionally, ridesharing demonstrates a significant positive correlation with the SROI ratio. These findings offer support for the advantages of investing in microtransit. Additionally, the SROISD methodology offers decisionmakers a dynamically responsive approach that integrates traditional return on investment methodologies with system dynamics to explore social benefits across a variety of impact categories.

A Short History of the Holmes County, Ohio, Amish Directory and Genetics Research

In this first-hand account, Harold “Hal” Cross, a researcher instrumental in the dawning of Amish genetic/demographic studies, recounts his memories of early projects and the development of the first Amish directories. Interest in Amish genetics emerged in the 1960s, as Cross, then a graduate student at Johns Hopkins University School of Medicine, informed Victor A McKusick, Professor of Medicine, about the potential for studying genetic disease among the Amish. Cross, working under McKusick’s direction, then collaborated with Amishman Ervin Gingerich of Holmes County, OH, in completing the first full-size household-level Amish directory in 1965. The effort was financed in part by Johns Hopkins, which benefitted from having extensive Amish genealogical information. The Amish benefitted by having access to their own population information. Individuals in other Amish settlements, including Elkhart-LaGrange Counties, IN; Geauga County, OH; and Lancaster County, PA, soon produced their own directories. The information has been incredibly useful for identifying new genetic disorders, while Amish have continued the directory initiatives long beyond the initial project. [Abstract by editors.]

Amish Population Pyramids: Demographic Patterns across Affiliations in the Holmes County, Ohio, Settlement

Research indicates demographic trends within the Amish community remain stable over time, even as Amish populations proliferate. However, most of the research on demographic trends fails to examine variation across affiliations. We use data from Ohio Amish Directory, Holmes County and Vicinity, 2010 to construct age-sex population pyramids for three different affiliations. Population pyramids render the growth, decline, and stability of populations visible. Andy Weaver (or Dan) and Old Order churches present expanding pyramids implying rapid growth, while New Order churches render a stationary pyramid indicating slower growth. Sociologists of religion consistently find that strict churches, cultivating separation from the outside world, tend to grow faster than those that foster accommodation with the outside world. We argue that the data presented in this article suggests a similar dynamic at work in Plain Anabaptist communities.

The Varying Fertilities of the Amish Groups of Holmes County, Ohio

The Amish are known for their high fertility, and one of the groups, the Swartzentruber Amish, is known for its exceptionally large families. Opinions vary about the number, but there are many distinct Amish affiliations in the Holmes County, Ohio, area, ranging from the progressive New Order Amish to the ultraconservative Swartzentruber Amish. In this study, fertility was calculated for the five groups large enough for such analysis. The fertilities (i.e., number of live births for women 45 years and over) were notably congruent with the degree of conservatism (from progressive to conservative): New Order, 5.76; Old Order, 6.09; Dan or Andy Weaver, 7.79; Hostetler, 8.68; Swartzentruber, 10.42. The families of the Old Order group (the only group large enough) were subdivided into farming and nonfarming subgroups and families of ministers and families of laymen for fertility comparisons. The farming families subgroup had a higher fertility rate (6.88) than the nonfarming subgroup (5.90), presumably because their labor-intensive work of farming begs for large families. The ministers’ family subgroup also had a higher fertility (6.54) than the laymen’s family subgroup (5.89), the difference being attributed to ministers having a deeper religious commitment than laymen. The interval between marriage and first birth was nearly the same for all five groups. For the Swartzentruber Amish, the interbirth intervals remained short throughout the reproductive span, but for the other four groups, they became progressively longer. The reproductive span of women in the New Order Amish group was 13.75 years. It was progressively longer for the more conservative groups and was longest (17.74 years) for Swartzentruber Amish. These results are consistent with other studies that showed that people with more intense religious practice have larger families than people whose religious practice is less intense.

E&P Notes (November 2022)

E&P Notes (November 2022)

Twinning Characteristics of the Amish Groups of Holmes County, Ohio

The Amish are known for their high fertility and large families, but the Amish twinning rate has been of less interest. In an article published in 1970 (over 50 years ago), Cross and McKusick determined the Holmes County, Ohio, Amish twinning rate to be 15.3 twin pairs per 1,000 live births, which ranked among the highest known twinning rates at that time, while the U.S. national twinning rate hovered at around 9 per 1,000 per year. Within a few decades following the Cross and McKusick study, the twinning rates of the American population increased dramatically, and surpassed the Amish twinning rates. This surge in the twinning rate among the general American population was generally accredited to the widespread use of medically assisted reproduction (MAR), which favors multiple births, and the increased birth rates for older women, who have a significantly higher rate of multiple births. Holmes County has eight different Amish sects, ranging from fairly progressive to ultraconservative, and the five largest ones were the subjects of this study. The twinning rates of the different groups vary, parallel with degree of conservatism. The New Order Amish (most progressive) have a twinning rate of 20.1 twins per 1,000 births, whereas the Swartzentruber Amish have a rate of 34.5. Since all the groups are of identical ethnic stock and share virtually identical historical experiences, these twinning variances are difficult to explain, but may be due to diverging dietary practices that paralleled the conservative fragmentation.

A Sturdy Sapling in the Trans-Appalachian West: The Origins and Development of the Holmes County Amish Community, 1809–1846

For five states carved out of the Northwest Territories, the first half of the nineteenth century was a frontier era, replete with the first European settlers and the development of the first towns. As with any historical narrative, it is necessary to "reach" on either side of that era to provide context to the era in question. It is with this chronological connection in mind that the earliest history of what is known today as the Greater Holmes County Amish settlement is examined, specifically the arrival and growth of the Amish in the Walnut Creek area on the east side of Holmes County. The theme of this article is the "chain of migration" that describes the trans-Appalachian migration of the Amish into the Ohio country. The links in this chain include the kinship and familial connections, coupled with information and encouragement that bridged the divisions brought about by families and individuals moving from Pennsylvania into Ohio. The consequence of these linkages was the redevelopment of a common ecological space that was sustainable and viable, and it is these networks that defined the initial shape of the settlement itself during its early development in and around Walnut Creek. In turn, these early settlement patterns still influence the social and cultural makeup of the Greater Holmes County Amish settlement today.

A Considered African American Philosophy and Practice of Arms

In the spring of 1963, Holmes County, Mississippi voting rights activist Hartman Turnbow fought off a terrorist attack on his home with his sixteen-shot semiautomatic rifle. Later, Turnbow explained that his gunfire was perfectly consistent with the nonviolent philosophy of the freedom movement, declaring, “I wasn’t being non-nonviolent, I was protecting my family.” Turnbow embraced armed self-defense and political nonviolence without any sense of contradiction. In this, he channeled a generations-old practice and philosophy of arms that was an integral part of Black response to racist terrorism, mobbing, state failure, and majoritarian tyranny.

The Good Fortune of Minerva Green

The Good Fortune of Minerva Green Anjanette Delgado (bio) who is not desperate at sunset?dawn is so much easier than dusk. andrei codrescu, from the poem, "moving on we all must" If there was one thing Minerva Green had always believed, it was that one made one's own good fortune. It was something her mother had repeated often as she grew up, and nothing had given her a reason to doubt it until, newly married and secretly pregnant, they decided to use Eli's army veteran's voucher to buy a house nearer to his mechanical engineering job in Holmes County, Florida. The new house was hours from home, in a brand-new subdivision called Meadows of White Oak, and she'd known it from the day they moved in. That she'd really gone and done it now. That "one makes one's own good fortune" was only true some of the time. That sometimes places and people could change things. Could change you. It was while sitting with Eli on the hood of their maroon Pontiac, waiting for a moving truck that was hopelessly lost, that Minerva had decided to replace her good fortune belief with a new one: there is nothing more terrifying than dusk in the suburbs. Minerva had known it then and known it since, and nobody was going to change her mind now. All that suburban sameness? Everything and everyone hypnotized to be a certain way, like a cult? And what about the way dusk turned into darkness there the minute all that sameness could have begun to feel comforting instead of stifling? Wasn't that just petty? You'd better believe she'd wanted to move back. For years, she'd railed against all of it: the middle class she didn't believe really existed, the subdivisions, the dusk, routine and its moron cousin, tedium. But no one [End Page 110] listened, or maybe it was just Eli who didn't, and now, of course, after all these years, her illness was back. What a joke. That it was back so much stronger, like a younger version of itself, despite the surgery, the boring poison sessions, and the intricate jigsaw puzzles Dr. Taylor referred to as her "customized meds combo." Minerva knew a raw deal when she saw one and, for this one, she blamed dusk. It was so clear to her now: how that rat of darkness and its daily preview had played a role in all of it. It's true she'd been a rebel. Wearing her orange miniskirt to protest with the older, married women at the mall. Eloping with Eli the year before graduating from college. Taking up smoking the moment they left the neighborhood. Two packs a week for thirty-four years even though Eli thought they had agreed: one a day, max. Instead, out she'd walk at the first sign of sundown, a single cigarette balanced between her right hand's middle and index fingers, her left hand curled around the tinfoil origami holding the others. In her pocket: two breath mints, a neon-colored drugstore lighter, and a ziplock sandwich bag for catching ashes and quickly hiding them along with forbidden butts, should Eli come home early. Back then, she thought she walked and smoked to relax from the uneasiness of not belonging. Her restlessness and desire to contribute something more, she channeled into pacing her front lawn, breathing in the sweet smoke, allowing every cigarette to merge into a single one in her head, watching the sun take its time calling it a day, life around her turning into black dust. Eli didn't see the big deal. He'd taken to the new neighborhood quickly, and Minerva wondered if he really didn't notice what was so obvious to her: people in Meadows of White Oak were simply not used to seeing this much color so close to their homes. Not that anybody was openly mean. But Minerva felt it. Sometimes in the wives, walking their dogs around the block one last time before supper, returning her wave-and-a-smile with the strangest expressions on their faces, something between...

Attitudes toward Transgenic Corn Usage among Amish & Conservative Mennonite Farmers in Ohio

Mass adoption and planting of genetically modified corn are part of the larger industrialized agricultural production system in the United States. Amish and conservative Mennonite farmers in the Holmes County settlement region offer an alternative production system often characterized by lower usage of chemical inputs, greater implementation of crop rotation, and significantly higher usage of hybrid versus GMO field corn. Moreover, the rationale among Amish/Mennonite farmers toward adoption of GMO (based on “convenience”) or rejection of GMO (based on “too many unknowns”) stems both from cultural diffusion of neighboring farms as well as variable need for nonfarm income. This article focuses on attitudes toward adoption or rejection of GMO hybrid corn among Amish and Mennonite farmers as diversified smallholders over a longitudinal panel study conducted from 2011 to 2019. Further, this article discusses how adoption or rejection of GMO field corn impacts issues of uncertainty, flexibility, and accumulation relative to subsistence strategies among Amish/Mennonite farmers as part of an alternative production system to industrial agriculture. [Abstract by author.]

Familial Ties, Location of Occupation, and Congregational Exit in Geographically-Based Congregations: A Case Study of the Amish

Background While many studies have examined the relationship between social ties and joining social movements and religious groups, few studies have investigated the relationship between social ties and the likelihood of exiting such groups. Additionally, research has not considered how geography affects the membership dynamics of geographically-based congregations, specifically whether factors associated with residential mobility may also affect congregational exit in geographically-based congregations. Purpose The purpose of this study is to examine how familial ties and place of employment affect congregational exit in geographically-based congregations. Drawing on social network and residential mobility research, this study hypothesizes that having parents and/or adult children in the same congregation and having minor children decreases the likelihood of congregational exit and working farther away from the congregation increases it. Methods This study draws on longitudinal archival data from one Amish congregation in the Holmes County Ohio Settlement. It tests the hypotheses using logistic regression models. Results The results show that having one's parents/adult children in the congregation and working close to the congregation are associated with a reduced likelihood of congregational exit. Having minor children in one's household is not associated with congregational exit. Conclusions and Implications This is one of the first studies to consider how geographical requirements for congregational membership has implications for congregational exit. Given the results, congregations may be able to increase member retention by creating multigenerational ministries that support extended families and by advertising in local places of employment. As occupations increasingly shift to being primarily outside the home, Amish congregations in particular may experience more member turnover and membership instability.

Change and Continuity in Amish Wedding Dates in the Holmes County, Ohio, Settlement

In the past century, the Amish of Holmes County, Ohio, have experienced an enormous population increase (from continued high fertility) and a serious decline in farming (from land shortage). We wondered if their traditional pattern of weddings might also have changed. We showed that whereas weddings used to occur almost exclusively in winter months, with a peak in December, they now occur in spring, summer, and early fall, but hardly ever in December. Two developments may be responsible. Refrigeration and other technologies for preserving food are now allowed in many Amish churches, making it possible to safely preserve wedding foods in warm weather. December weddings used to interfere minimally with the busy farming season, but now with farming in serious decline, that is no longer an issue. The traditional practice of having weddings on Thursdays and to a lesser extent on Tuesdays remains almost unchanged for the past several centuries. Much work is involved in wedding preparation and in cleanup after the wedding. For that reason, it is desirable to avoid holding weddings on Saturdays and Mondays, since much Sunday work would be required.

The GGLEAM Study: Understanding Glaucoma in the Ohio Amish.

Glaucoma leads to millions of cases of visual impairment and blindness around the world. Its susceptibility is shaped by both environmental and genetic risk factors. Although over 120 risk loci have been identified for glaucoma, a large portion of its heritability is still unexplained. Here we describe the foundation of the Genetics of GLaucoma Evaluation in the AMish (GGLEAM) study to investigate the genetic architecture of glaucoma in the Ohio Amish, which exhibits lower genetic and environmental heterogeneity compared to the general population. To date, we have enrolled 81 Amish individuals in our study from Holmes County, Ohio. As a part of our enrollment process, 62 GGLEAM study participants (42 glaucoma-affected and 20 unaffected individuals) received comprehensive eye examinations and glaucoma evaluations. Using the data from the Anabaptist Genealogy Database, we found that 80 of the GGLEAM study participants were related to one another through a large, multigenerational pedigree containing 1586 people. We plan to integrate the health and kinship data obtained for the GGLEAM study to interrogate glaucoma genetics and pathophysiology in this unique population.

Vaccination patterns of the northeast Ohio Amish revisited

ObjectivesThe Holmes County Amish have low vaccination rates, an increasingly diverse population, and have an increased incidence of certain inherited diseases. The objectives were to evaluate; the rate and influences of vaccine hesitancy compared to a decade ago, vaccination patterns between Amish affiliations, vaccine practices of Amish special needs children, and the Amish’s acceptance of a COVID-19 vaccine.Study design.In April of 2020, a survey assessing vaccination patterns and beliefs were mailed to 1000 Amish families, including ultra-conservative Amish sects and special needs families. ResultsThe response rate was 39%. Among 391 respondents, 59% did not vaccinate their children, compared to only 14% that refused all vaccinations reported by Wenger et al in the same community only a decade ago. The ultra-conservative Amish rejected vaccines more often. Amish special needs children were more likely to receive vaccines than healthy Amish children. 75% responded they would reject a COVID-19 vaccine. Fear of adverse effects was the most common reason to reject vaccines. Families that accepted vaccines were more likely to cite a healthcare worker as the primary influence to vaccinate. Wives were more likely to cite their spouse as the primary influence to vaccinate. Families that rejected vaccines were more likely to state their bishop was the most influential person on vaccination. ConclusionThe Holmes County Amish have decreasing vaccine acceptance. Efforts to improve vaccination will require a targeted focus on the primary influences and beliefs of sub-populations within the Amish. Physician advocacy, peer mentorship, father-directed education, and close partnership with Church leadership will be needed to limit vaccine-preventable disease. The Amish may be at risk for low uptake of a COVID-19 vaccine.

Status and Current Distribution of the Pine Barrens Treefrog (Hyla andersonii) in Florida

We conducted roadside call surveys at 111 historical Hyla andersonii (Pine Barrens Treefrog) sites in 2013–2016. We detected the species at 49 sites (44%), which is consistent with surveys conducted in the early 1980s. We detected the species throughout its historical range except Holmes County, which only has 4 historical sites. We also identified 33 new sites on public lands and 4 new sites on private lands. We used multi-season occupancy models to determine the influence of site and survey covariates on species occupancy and detection rates in Blackwater River State Forest. Species detection was positively associated with air temperature and partial cloud-cover and negatively associated with clear skies. Pine Barrens Treefrog occupancy rates were lower at survey sites surrounded by hardwood-dominated wetlands, suggesting that hardwood encroachment has negatively impacted this species on some areas of Blackwater River State Forest. The best model had an estimated detection probability of 0.43 (95% CI = 0.29–0.47) and an estimated occupancy of 0.63 (95% CI = 0.43–0.79). We recommend that future call surveys include a minimum of 5 visits to each survey site before inferring species absence. Our surveys suggest that the status and distribution of the species remain stable despite some habitat degradation.

<em>Nature and the Environment in Amish Life</em>—David McConnell and Marilyn Loveless

<p>In this symposium review, three agricultural and environmental researchers discuss the book <em>Nature and the Environment in Amish Life</em> by David McConnell and Marilyn Loveless, both of the College of Wooster in Wooster, Ohio. McConnell is an anthropology professor and co-author of <em>Amish Paradox</em> (2010, Johns Hopkins University Press) and has published his research in <em>Human Organization</em>, <em>Anthropology and Education Quarterly</em>, and the <em>Journal of Amish and Plain Anabaptist Studies</em> (<em>JAPAS</em>) (Moledina, et al. 2014). Loveless is a biology emeritus professor; this is her first academic publication about the Amish.</p> <p>Our reviewers offer a variety of reactions to this book. The first reviewer, historian Steven Reschly, is a founding board member of the <em>Journal of Amish and Plain Anabaptist Studies</em> and is currently assistant editor. He has written on Amish agricultural history in <em>The Amish on the Iowa Prairie</em> (2000, Johns Hopkins University Press) and in articles in <em>Agricultural History</em>, <em>Mennonite Quarterly Review</em>, <em>JAPAS</em>, and others.</p> <p>Scot Long completed his Ph.D. in anthropology at Ohio State University, having conducted extensive research on Amish farm households in southeastern Holmes County, OH. He has also published in <em>JAPAS</em> (Long and Moore 2014) about the impact of the environmental landscape on Amish church districts.</p> <p>Caroline Brock completed her Ph.D. in envirnoment and resources at the University of Wisconsin-Madison. Her research focuses on theoretical models for understanding Amish responses to agriculture and the environment, including organic dairy adoption and water quality conservation practices. Her research has appeared in <em>Environmental Management</em>, <em>Society & Natural Resources</em>, <em>Journal of Rural Studies</em>, <em>Sustainability</em>, <em>JAPAS</em>, and other outlets. She recently worked as a senior research associate at the Ohio Agricultural Research and Development Center in Wooster, OH.</p> <p>This book will certainly generate many conversations and hopefully inspire further research into the Amish relationships with agriculture and the environment. [Abstract by editor]</p>

A Brief History of Amish Churches in Holmes County, Ohio

This article provides a brief history of several Amish church schisms in Holmes County during the 20th century. After a 1917 Diener Versammlung, Sam Yoder divided from the South Churches (Old Order) due to differences in Ordnung. Yoder was joined by additional families, including from Buchanan County, Iowa, and later more from the South Churches. The migrations and schisms of the Sam Yoder (Swartzentruber) people are detailed. The Dan Wengerd group split from the Sam Yoder church in 1922 and later rejoined the South Churches. Bishops Jacob Stutzman and Eli A. Troyer left the South Churches and joined Yoder in 1928 but withdrew in 1931, forming a separate group. In 1940, the Stutzman-Troyer church experienced a division when Minister Tobe Hochstetler and Deacon Emanuel Hershberger withdrew and later fellowshipped with the South Churches. In the 1940s-50s, many members of the Troyer-Stutzman church moved to new affiliated settlements, including in Canada and New York. The Holmes-Wayne Stutzman-Troyer church wrestled with a dispute over tobacco and excommunication in the late 1950s. The John Helmuth district in Wayne County experienced a defection in the 1940s, and one of the ex-members successfully sued the church leaders because of the Meidung. The Andy Weaver division and New Order division from the South Churches are briefly described. The P.V. (Conservative Mennonite Conference) church divided from the Amish in the early 1900s, but later a Beachy Amish-Mennonite group divided from them. An appendix lists Amish communities that started from the Wayne-Holmes area, that started from settlements started from Wayne-Holmes, and that are in Ohio. [Abstract by editor]