This present study is concerned with the problem of Special Education in the Amish communities of North America. It tries to ascertain whether this religious denomination has provided any facilities for the schooling of mentally retarded children, and whether its general resources in the field of education are equipped to handle slow learners. Some comparisons with other religious sects in the United States are included. The recommendations are of a somewhat conservative nature, trying to avoid any unwanted innovation to be dictated by the Federal authorities, and suggesting compromises and moderate reforms enacted by State or local agencies in agreement with the Elders of the Sect, so as to avoid doing more harm than good. The author feels that while on a national basis, the facilities provided by the Amish for the education of the retarded would be definitely inadequate, the limited nature of their social fabric and the particular system of schooling prevailing within this group makes these inadequacies less obvious or disturbing. This Historical Analysis is based on all major sources available about the topic and the author has been granted the privilege to consult some unpublished sources written by recognized authorities.
Pedagogy Plain & Fancy
Historical Analysis: The Amish and the Disadvantaged StudentBy Vincent J. Kloskowski, Jr.AuthorHouse
Copyright © 2009 Vincent J. Kloskowski, Jr., Ph.D, Ed.D.
All right reserved. ISBN: 978-1-4389-9939-5Contents
Statement of the Problem.............................................5Limitations..........................................................5Definition of Terms..................................................6School-age Stages....................................................6Old Order Amish......................................................7House Amish..........................................................7Mennonite............................................................7Amish Parochial School...............................................8Retarded Child.......................................................8Slow Learner.........................................................8Special Education....................................................8Books on the Amish...................................................9Survey of Literature.................................................9Books on Special Education...........................................12Books on Comparative Studies of Religious Sects......................14Periodicals and Pamphlets on the Amish...............................15Periodicals on Comparative Religious Problems........................25Periodicals on Special Education Among the Amish.....................28In The Old World.....................................................33In The United States.................................................38Religious Philosophy.................................................49Facilities in Pennsylvania...........................................64Situation in Other States............................................73Needs of the Retarded................................................85The Situation Among the Amish........................................95Survey of Other Religious Sects......................................111A Compromise Solution................................................119Radical Solutions....................................................124Summary..............................................................131Outlook..............................................................137Recommendations......................................................139
Chapter One
HISTORICAL BACKGROUND OF THE AMISH
In The Old World
Hostetler once remarked regarding the Old Order Amish in the nation: "Two understand Amish origins is to understand something of the nature of minority relations in the American religious heritage." Since the Amish were among those people who first settled in America, one would expect to note a development in their heritage, both historic and religious, in terms of the expansion and growth of the nation itself. Instead the Amish community and its people have remained relatively unchanged in their religious, moral, and social practices for over three centuries. Fundamental alterations in the dominant American society have failed to make an impression on the group which refuses to accept the notion of change.
The history of the Amish people is closely allied with the Reformation. According to Gehman: "The Amish comprise a sect of the original Mennonite movement, a part of the Reformation." It is in the Anabaptist movement, begun in 1525, that the group had its official birth. It is known that the leader of the sect was Menno Simons, from whom the Mennonites were to derive their name. The Anabaptist movement, which dissented from Martin Luther for his failure to rebuild the Church after it had been demolished in the Reformation, consisted of three major groups: the Anabaptists of Holland, who were to become the Mennonites; the Hutterian Brethren from Austria; and the Swiss Anabaptists, whose direct descendants are the Amish.
Hostetler has pointed out that among the first Anabaptists were some of the most highly educated people of the period. Their concern, however, was unlike Luther's. They desired not to attack those evils which existed in the structure of society, but preferred to return to the simplistic Christianity which characterized the early Church.
Their concern was not with the correction of evil or the redress of grievances for wrongs committed against them, but with building a new fellowship after the example of the early Christians. By placing themselves under the demands of the Sermon on the Mount, they created a movement that resembled the church of the first century.
The radical nature of the movement can be assessed by an evaluation of the period. In an environment that consisted of violence and turbulence, in an historical setting where hatred and redress for grievance was commonplace, the Anabaptists chose to lead a life which Nolte has described as "quiet, industrious, [and] plain." The founders of the movement, as cited by Zajac, were insistent upon a return to Scripture as the basis of Christian living. The "true church" was no longer believed to be a universal fellowship of men, but was instead a fellowship which was totally reliant upon Scripture. Consequently, "because of their obedience to the Biblical teaching," the Anabaptists rejected much of what was commonplace in Reformation Christianity. They refrained from violence, refused to participate in the swearing of oaths, and totally rejected and concept of governmental support of the Church.
It was not until 1693 that the actual groundwork was laid for the foundation of the Amish sect. At that time the history of the Anabaptists had been filled with persecution. Hostetler explains the nature of their torment when he observes:
The Reformers were disturbed to see medieval unity shattered by ... the radical ideas of the Anabaptists. Panic evoked the military might of the combined church and state. The Anabaptists ... were subjected to the death penalty and many fled. Revolting peasants and non-resistant Anabaptists alike suffered persecution and annihilation in many instances.
Fleeing from bloody persecution, the sect settled in Zurich, Switzerland; and from this movement, the Swiss Brethren, the Amish materialized.
This dissenting group, the Amish, are characterized by Zajac as insistent "on holding to older religious forms and moral codes." Official credit for formation of the sect is given to Jacob Ammann, a Swiss, who differed with the Swiss Brethren regarding certain norms of community practice. Hostetler lists the dissenting points as the following: "the 'Meidung' or shunning (also called avoidance) of excommunicated members; the excommunication of a woman who had admitted speaking a falsehood; and the saying that 'noble-hearted persons' would be saved." The emerging Ammann sect differed from the parent group in other ways. Ammann himself innovated certain practices which were to distinguish the sect both at the period of its formation and in the centuries to follow.
The ... group began holding communion services twice instead of the usual once a year. Their leader introduced the practice of footwashing in connection with the communion service and contended for uniformity in dress, including hats, shoes, and stockings. He taught that it was wrong to trim the beard and that persons who attended the state church should be excommunicated.
Differences between the...
