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Notes Preface 1. Smart (2011). 2. See V. Weaver-Zercher (2013), an excellent book. 3. Of the several books written on the subject, Kraybill et al. (2007) is the most complete. 4. See, for example, Carr (2010); and Subrahmanyam and Smahel (2011). 5. Dillard (2000) intrigues me with its treatment of humans as limited “time beings” on this planet. I only wish I would live long enough to see and chart the upcoming trajectories of Amish life and culture. Chapter 1. Amish Life 1. As we will see in chapter 10, weddings provide an exciting venue for Amish youth, but English (non-Amish) guests rarely see or understand the youthful excitement and dynamics taking place in the afternoon and evening. 2. V. Weaver-Zercher (2013), xii. 3. Ibid., 253. 4. Graney (2003). 5. “Calgary Film Festival Guide,” www.sharbean.ca [site discontinued]. 6. See Eitzen (2008b) for an excellent essay on Devil’s Playground. 7. Eitzen (2008a), 135. Also, Kraybill et al. (2013), 213, 396, offer a comprehensive summary and analysis of the spate of the various so-called reality shows featuring youthful participants, all with tenuous connections to their Amish past. 8. A notable exception to these shallow and sensationalized programs is The Amish (2012), the highly regarded PBS production in the American Experience series. It captured the largest viewing audience of any American Experience offering. 9. Eitzen (2008a). 312 [ Notes to Pages 9–12 { 10. Amish in the City did not become the 2004 reality-series hit that its producers might have wished for, although it did attract its share of media attention. UPN reported that this show was its most watched (by young-adult viewers) Wednesday -night program in three years, with an audience of 5.4 million its first night. It also attracted more viewers than any of the three major networks in that specific Wednesday-night time slot. Its achievements spawned the succession of other socalled Amish reality shows that followed, many of which garnered notoriety as well as commercial success. 11. All scripture in this volume is quoted from the King James Version of the Bible, the preferred version of the Amish when they refer to an English-language translation. 12. Six months after the series was over, thousands who attended the Gordonville, Pennsylvania, fire department’s annual fund-raising auction and sale saw four nonAmish teenage girls carrying a placard with a picture of Mose Gingerich that read, “Have you seen this man?” As ardent fans, they were evidently hoping to get information on his current whereabouts from one of the many Amish who were at the sale. Mose did not return to the Amish fold (“Mose J. Gingerich” 2013). In 2005 he started a construction business in Missouri, which Mose later closed, due to health reasons. In 2010 he began his current occupation (using the name Moses), selling cars at a Toyota franchise in Columbia, Missouri. By 2012, Mose had been featured on the National Geographic Channel’s Amish: Out of Order and had organized and briefly run a type of halfway house and related services for youth and adults leaving the Amish. According to Wikipedia (2013a), of the five participants in Amish in the City, only Ruth returned to the Amish. 13. If an Amish person is divorced by his or her spouse, he or she can still be a church member in good standing. That person may not remarry, however, until the divorcing spouse dies. 14. Kraybill (1994b, 1994c). 15. See P. Yoder (2003) for an excellent discussion of the Amish view of the state. 16. See Dyck (1993) for his treatment of the formative years of Anabaptism. 17. In a marked departure from their commitment to non-resistance, a group of zealots from Germany opted to establish an Anabaptist state by force. These radicals captured Münster in 1534 but were decisively defeated by a makeshift local army of Catholics and Reformed Protestants. This incident further incited resentment and hostility against the Anabaptists, who were already widely persecuted. See Nolt (2003), 15–18. 18. This tome, first published in 1660, is nearly 1,200 pages long and includes more than 100 graphic illustrations of Anabaptist persecutions and deaths (Braght 2002). Oyer and Kreider (1990) is a good introduction to Martyrs Mirror. Also see books on Martyrs Mirror by Luthy (2013), an Amish convert and director of the Amish Historical Library in Aylmer, Ontario; and D. Weaver-Zercher (forthcoming in 2014, from Johns Hopkins University Press...

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