Membership of the Amish church, which derives from christian teachings, starts with baptism between ages 16 and 25. Baptism is required for marriage, and once someone enters the church they must marry within the faith. As with the christian faith, worship services take place every other Sunday at a district member’s home, with the districts averaging around 20 to 40 families. The Ordnung, the German word meaning order and discipline, are the rules of the church and must be followed by all members. These rules pertain to their day to day lives, such as not allowing use of Grid Electricity, automobiles, phones, and limitations on clothing. The majority of these people will not accept aid from the government such as social security or disability. In addition, most will not buy insurance or enlist in any facet of military service. Those who do not abide, face possible excommunication. Being that the Amish maintain such tight-knit communities, being shunned is a real threat and in most cases is enough to convince the person to correct their ways and return to the church.

In most cases, the Amish church prefers to keep their distance from the non-Amish community. Their teachings are based mostly around the balance of faith and family. The use of one-room schoolhouses, which in today’s society is seen as extinct, is still predominant within the faith. The core values of the church traditionally, are humility, tough manual labor, and simple rural living. As compared to the individualism of the majority of today’s American culture, the Amish way of life differs in almost every facet. This difference is what drives the idea of an aversion to labor-saving modern technology, which has the capability of driving one away from their dependence on the community.

Unlike the variety that is the modern way of life, the Amish way of life centers around a relatively simple process. Becoming a member of the Church, getting married, having and raising children, and knowing the meaning of a day’s labor, are what make up the greatest functions of Amish life.

Brenda Hopkins writes for 84 country store about he Amish and their culture.

Jacob Gingerich one of the men was jailed for failing to pay fines over the state law that all slow moving vehicles need reflective signs. Jacob Gingerich says they consider these signs to be garnish and believe they should rely on God, not symbols for protection on the highway. Also stated by another man jailed was If they go ahead and put these signs on our buggies they will be shunned by others in their communities.

My heart goes out to these people. I was raised a Mennonite and although I have since left the faith I understand the deep respect and loyalty they have to living a simple Godly life.

Since leaving this religion I see it may just be a matter of “learned perception” passed from generation to generation but that learned perception is deeply rooted since childhood in each member of that faith. As a child we just believe everything we are told by our parents and adults. It’s not so easy to break-free and seriously question were we lied to.

I have concerns about just how far this will go. These men have already been jailed because their belief and will not, nor cannot be swayed in their believes just by imprisonment.

The religion will perceive this as a form of Religious persecution after all they have been living this way for hundreds of years. Deer,raccoon and many other animals do not wear reflectors

Perhaps this is where the Amish need to consider common-sense?
Yes God doesn’t need us to use symbols to protect ourselves he needs us to use common-sense.

Unfortunately I see both sides to this story. I stand on neutral ground between Victim and Villain and witness BOTH sides believing they are Victims.

I choose common sense for myself

A perfect example of this Matthew 7-1
Do not judge -or you too will be judged

Perhaps one should consider

Victims don’t make very fair judges nor do Villains

Here is the article

Amish Men Jailed

The 1st half ended with Sati being kidnapped by the Naga warrior and this can be from where the key of the Nagas can begin its journey. Shiva also will have to be compelled to avenge the killing of his friend and this can type the key backbone of the book at the side of the rescue of Sati from the evil clutches of the Naga clan.

Just like the first half, Amish can cleverly combine mythology and history along to form a riveting tale of lies, deceit, friendship and love. can the reader bear witness to the triumph of evil over sensible or can we tend to see the 2 clans, the Suryavanshis and therefore the Chandrvanshis, return along to unite against a typical enemy?

Shiva, meanwhile, can continue his journey and his destiny of changing into the Mahadev, the lord of all lords, and Amish can attempt to portray his main character in a very a lot of stronger light-weight. All the doubts that Shiva has in his mind and every one his unanswered queries can hopefully be answered as he answers destiny’s decision.

Just like the first book within the series, the author can have many aces up his sleeve whereas doing promotional activity round the book before its unharness. the quilt of the book is already out and has become a success in on-line forums with individuals loving its creativity. Also, the employment of another trailer film like last time can not be dominated out further.

The last book did receive some complaints concerning the language and lots of critics hit out at him saying the language was too flashy. i am positive Amish can have done his best this point around to impress even the harshest of critics. The storyline is anticipated to be as detailed as before with newer characters being introduced within the Secret of the Nagas.

The hype and publicity round the Secret of the Nagas is already at such a pace that it’s expected to become a best-seller post its launch. As of now, the book isn’t obtainable at bookstores and can solely unharness in mid-August. However, for all those impatient of us out there, you’ll pre-order the book on-line through on-line retailers like Flipkart.

Examples of such sacrifices can be seen everywhere. Those who have a religion will know that there are often strict rules and guidelines one must follow to gain acceptance and to maintain a place in the group. This can be seen with the Amish people portrayed in “Witness”. In order to stay one of them, incredibly strict rules must be upheld, most of which would appear unreasonable and pedantic to the common person. One such example is how Rachel is found dancing with Book in the barn. For this seemingly harmless action, she was threatened by Eli of being shunned. This is unmistakable evidence of the sacrifice Rachel must make in order to remain with her people and her son.

Often when we are accepted into a group, we must give something in return. This can be a traditional ritual of initiation, a test, a gift, or even a form of monetary payment. For example, in order to become a member of a football club, you must pay a sum of money. This is evident with Book as he enters (however unwillingly) the Amish community. Many aspects of his previous life must be given up. He loses his clothes and his gun, which are both links to his life as a cop in Philadelphia. He must also, like everyone else, follow the Amish rules. Book has to deal without all of the luxuries that were plentiful previously. Technology, music, his car and a lot of other things we take for granted were sacrificed by Book so that he could remain with the Amish.

Sometimes the sacrifices we make are voluntarily done and we accept the result. However, some sacrifices are unwillingly made, as can be seen in “Witness”. Schaeffer has two identities: a corrupt cop and a family man. Although becoming a corrupt cop was in the best interest of his family, he has no way of escaping this identity. In order to continue providing the same lifestyle for his family, he must remain a corrupt cop. As we see in the film, this does not create an ideal situation for him and he must murder innocent people to keep his agenda hidden. In the end, the sacrifice he must make in order to remain a corrupt cop is far too great and he gives up. He is arrested, but McFee, who followed a similar path in life was killed as a result of this sacrifice.

It is possible to say that in some cases, the compromises or sacrifices necessary to belong to a group are so easily achieved that they are not really sacrifices at all. We see this as Book learns to live with the Amish, His old ways and habits are almost forgotten and he gives away his gun and begins to help the Amish. In one particular scene, all of the Amish men are working together to raise a barn. The music is very uplifting and gives the impression that Book finally fits in amongst the Amish as they work together as a community. John is able to use his skills in carpentry to further aid the Amish. Rachel begins to believe that Book will want to stay with her and not return home. However, Book’s true nature is exposed when he violently defends the Amish as they are bullied. This highlights the fact that sacrifices must always be made in order to belong to any group. In Book’s case, the sacrifice was too great, and he was forced to leave.

Belonging to a group is a system of give and take. NO matter how much the group offers you and how much you are given, there will always be compensation. It is only a matter of if it is worth it or not.

I don’t remember much of those first few years. I do, however, recall my mom’s account of the first time I went to church. Most Amish children probably have no idea what a daycare center is. If mom and dad go to church (or anywhere else), then so do the children. Consequently, I attended my first service as soon as I was old enough to brave the three mile buggy ride to church. Amish churches, like most other churches, have a nursery somewhere in the back where sometimes distraught mothers can retreat to with their often distraught children. It was here that the mishap occurred. Mom was changing her baby’s diaper, which by now had become a routine thing for her, and probably for me as well. However, this time I got a little off in my timing. I calmly waited until she had removed the diaper, then lifted my legs and innocently shot a long stream of baby excrement out across the floor and changing table. Poor mom. After I got old enough to know better, I tried not to publicly embarrass her like that. But right then I didn’t even know enough to be embarrassed myself. I guess a few things have changed.

After my parents married, they moved into a small trailer. I’m not sure how long they lived there-maybe a few months. At any rate, I don’t recall anything of that place. My childhood home was an older white, frame house on several acres that dad purchased sometime in that first year. I don’t think he could take it in the trailer home very well. Like his father before him and sons after him, dad grew up on the farm and he never got the dirt out from between his toes. At the time he was employed in a pallet shop across the road but it wasn’t long before he erected two hog barns on his small property. He would get up early enough to see to his hogs before he left for work then rush home evenings after work and feed them again. I think that early exposure is where I developed my distaste for hogs. They stank. They screamed. They chewed up anything within reach. And if they escaped from the confines of the hogbarn…well, I think I’d just as soon not go there. I watched dad feed them and work with them and even snuck inside the barn sometimes to see how close I could get before they detected me and scrambled to their feet, woofing and snorting and squealing for yet another ration of feed. Yes, I did all that and more, but I disdained them. To me, they were just plain stupid. To this day, I think hogs are stupid.

I liked the woods and the fields. Unlike many groups, the Amish we belonged to had electricity. However, all worldly electronic gadgets were strictly forbidden. Consequently, we had no radio, computer, television, record players, or electronic games. Obviously, cell phones were non-existent. Maybe the video games were too. I don’t know. I was probably in my teens before I even knew what video games were and as result, I never missed them. I grew up a little Daniel Boone. I think I was two years old the day mom couldn’t find me. She rushed about the small farm, frantically calling my name. She called dad at the pallet shop and together they searched for me. I can’t remember if they called the police or not but I do know they finally found me. The ten acres we lived on had become too small to content my wander-lusting heart so I had left to explore larger horizons. There was a little farm lane just across the road on the far side of our property and to my little mind that seemed like a good place to start. By the time they found me I was over a mile back that drive, a little two year old pioneer, braving the vast unknown horizons. I’m sure mom watched me closer after that but I do know it happened again. And again. And again. Only by then she knew where to look.

And this was my introduction to the world. A little Amish boy and the first of nine children to an Amish family in an Amish settlement in Guthrie, Ky. About once a week we’d visit ‘mommy and doddy’. Both of my grandparents lived in the community and the days mom would pack up and go to doddy’s place could not come often enough for me. Dear grandparents. Peachey doddy had a big farm. Lots of cows and lots of acres and it was all a wonderful world to me. He even had a beautiful three wheeled trike that my brothers and I fought over too many times to remember. Hochstetler doddy had a farm as well, only a different type. He had orchards. For that reason, I never liked to go to his place in the summer when he was busy harvesting or sorting his fruit. You could count on it that you would be put to work. However, it was almost always worth it because there was only one thing he enjoyed more than pulling in a mess of fish out of some farm pond: it was having a grandson along to help him do it. And it happened many, many times. He has over forty grandchildren and counting.

Then there were the cousins. We spent hours and hours together, doing just about anything we weren’t supposed to. Fishing, swimming, hanging out in Grandpa’s cabin, playing ball, and evading work to name a few. And then there were Sundays with the long, slow ride to church in the distinctive black Amish carriage pulled by Dad’s horse, Skipper. There would be a three hour church service, stiflingly boring to a young lad, and rowdy times with the friends and cousins in the horse barn after church let out, climbing in the rafters after sparrow nests and swapping tales.

Vehicles are strictly forbidden in Amish circles but where we lived we could drive tractors, so long as they didn’t have a cab. Trips to town were taken with our old Ford. Like so many other families, we had an old truck bed with a canopy built over it and a hitch on the front. Mom and us kids would pile in and sit on the seats that were built onto the inside perimeter while Dad manned the tractor. Many Amish men would revamp their tractors and swap out the factory gears for larger ones, thus harnessing more speed. Many of those tractors could exceed thirty miles an hour. The only drawback was that you had to hold your straw hat onto your head lest it blow off. Taking them off was illegal by Amish standards, so you just roared down the road with one hand clamped to your head.

All this was life for a young Amish boy in the early ‘90’s. It was all I knew and all I desired to know at the time. There were more brothers and a sister. There were Christmas gatherings with the whole passel of relatives. There were some hurts and pains but mostly, life was kind. And then, suddenly, out of a clear blue sky, at least to me, change came calling. Dad had some concerns with the Amish church. Underneath, things were not going as smooth as they appeared. And so, the unrest in my Father’s heart became greater than the ties that bound him to the community he had grown up in. Like so many others before him, including his dad and grandpa, he burned the cords that bound him and left. Far away, near a town called Flemingsburg in the hills of northeast Kentucky, he made a brand new start. Only there it was different. Now we were Mennonites.

Consumerism, in the words of Peter Stearns, describes “a society in which many people formulate their goals in life partly through acquiring goods that they clearly do not need”, a society where people “take some of their identity from a procession of new items that they buy and exhibit” (Stearns, 2001). From these two statements, one can see that consumerism is the avenue used in many modern societies for individuals to advertise who they are as a person and ultimately their position in the social hierarchy.

The purchasing of items to act as “status symbols” has caused a strong relationship to develop in the modern world between individuals’ possessions and their self-identity. Messages portrayed to society through media and advertising further advance the idea of the “creation of self in consumer capitalism” (Hamilton, 2003, pp. 97). With a self identity tied to the material objects one possesses, the desire to come out on top ensures a cycle of purchases in order for individuals to outdo one another, increasing the spiral of consumerism.

The extent to which consumer culture has infiltrated the modern way of life means that those who resist its influences must remove themselves from many aspects of mainstream life. One needs only to look at the various lifestyles of those throughout the world who have rejected the consumer culture to see the sacrifices of a relatively normal lifestyle which must be made to remove consumerism from their daily lives.

The human desire to attain high social status is inbuilt within everyone, and has been around for as long as the human race has existed. Having high status within a human group has many benefits for the individual who possesses it, including first choices of food, sexual partners, where to live, and any other “desirable commodities and privileges” the group has to offer (McAdams, D; 2006, pp. 51). Ultimately this helps ensure the strongest human desire, the desire to successfully reproduce, and pass one’s genes to preceding generations. As a result, a mandate of human nature is to “seek attention and status, to seek to be liked and to be powerful” (McAdams, D; 2006).

Throughout history, this desire to seek attention and status as an individual of high social status has been attained using different methods, with different levels of reliance on consumerism. As Stearns writes, in feudal times “consumerism and upper class status were not automatic companions”. Rather, the order of one’s social class was initially established through “prowess in war and/or special political service” (Stearns, 2001). While early forms of consumerism were evident within those groups of high social status in ancient times, there was commonly a precursor to this consumerism which acted as a more significant display of class – whether that be success in war, political areas or royal birth. In other words, materialistic possessions were secondary to actual achievements and reputations in ancient times, a stark contrast to today where the primary indicator of one’s status is often attained through materialistic possessions.

The ability of today’s “consumer culture” (Ian Woodward, pp. 152) to tap into the basic human desires of human nature, coupled with the increasing ability to produce more and more materialistic possessions is what has made it such a powerful force in today’s world.

In its modern form, consumerism or “keeping up with the Joneses” as it is commonly called, began as the desire to improve one’s social position by improving material possessions relative to those who we feel most competitive with, those “on the same level as ourselves, our colleagues, neighbours or friends” (Human Instinct: Will to Win, BBC Knowledge). As Julie Schor writes, the main concern in the 1950’s of most middle class American’s was not to better their neighbours, but rather to become more similar to those around them – “if they didn’t get cracking they might be the last to get on board” (Schor, 1998). However, as the distribution of incomes changed throughout the 1980’s and mid 1990’s, the gap between the super rich (top 1% of income earners) and upper middle class (next 20%) grew. Observing the growth in wealth and purchasing power of the super rich, middle class America also began “conspicuously acquiring the luxury symbols of the 1980’s” (Schor, 1998). The upper middle class became the focal point of consumerism in America, and today it is the group by which material success is measured for nearly every category of income class below it. The purchases made by the top 1% of income earners were imitated by those in the upper middle class, which were in turn imitated by those in lower social classes. As a result of this, by 1991, “almost everybody was gazing at the top of the pyramid” (Schor, 1999, pp. 13), and modern consumerism was in full swing.

Between 1979 and 1995, the average persons spending increased by a minimum of 30%, while a study by Susan Fournier of the Harvard Business School calculated that 85% of US households aspired to belong to the top 18% of households, and that only 15% of households would be satisfied by living a “comfortable life” (Schor, 1999).

The effect consumerism has on the general population is encouraged and compounded by the media, through mediums such as television and music. By using personalities and lifestyles which are portrayed by mass media, individuals in society develop “reference groups” (Schor, 1999), which they use to compare themselves to, and aspire to imitate. The effect this has is to financially stretch our reference groups to the point where consumers have unrealistic lifestyle goals. As Juliet Schor writes “when twenty-something’s can’t afford much more than a utilitarian studio but think they should have a New York apartment to match the ones they see on Friends, they are setting unattainable consumption goals for themselves, with dissatisfaction as a predictable result” (1999). Increasingly, forms of media are using consumer culture as a platform for their products, sending messages which are saturated with consumerist messages.

By using hip-hop music as an example, one can begin to realise the consumerist attitudes and beliefs which drive today’s “fastest growing genre of popular music” (Pareles, J; 1990. Pp 1, 28). Recent US Billboard Hot 100 number one single, Black and Yellow by rapper Wiz Khalifa demonstrates how entrenched materialistic belongings have become in popular culture and how even in the last decades the underlying messages in hip-hop and rap have turned from messages which “denigrate commercialism as an artistic and political sell out” (Shusterman, 1991, pp. 623) to those of today in which rappers “extol their own achievement of consumerist luxury” (Shusterman, pp. 623). A look at the lyrics used by Khalifa in his chart topping single give an idea of the values being promoted by today’s popular media. Lines such as “just made a million, got another million on my schedule”, and “So many rocks up in the watch I can’t tell what the time is” (AZLyrics.com, 2011) clearly indicate a sense of superiority through materialistic possession, which at times is completely impractical (not being able to properly view a watch because it has too many diamonds). The line “Suede inside, my engine roaring, It’s the big boy, you know what I payed for it” (AZLyrics.com, 2011) in reference to his car draws into Clive Hamilton’s view of cars as a status symbol, “for men cars are often ‘power objects’, symbols of virility, strength, achievement and coolness”, which they may use to project an image to “compensate for feelings of inadequacy” (Hamilton, 2003, pp. 67) Further references by Khalifa in his song to the quality of his belongings, coupled with the music video which is full of images of desirable girls, fancy cars and jewellery, are the resulting effect of a consumer culture, one which cannot be avoided by those who are exposed to this popular medium.

Admittedly, it can be argued that if one does not expose themselves to popular culture, it is possible to resist the modern wave of consumerism. However the extent to which this culture is embedded in everyday life through communication mediums, advertising, even the observation of other people’s possessions – means that for one to resist consumerism, they must actively seek to remove themselves from mainstream society. The old order Amish people, throughout North America, are a group who have become increasingly known for their “ability to resist the general cultural influences of American society” (Hostetler, 1964, pp. 11). As Hostetler writes “the ability of the Amish to withstand the pressures of the urban scene, urbanism, and technology, suggests that they use effective ways for maintaining group consciousness” (Hostetler, pp. 11-12). The group consciousness referred to is in effect the tool used by the Amish to signify their difference of identity to the wider culture which dominates most of America. Strict regulations on appropriate dress regulate that which is to be worn. The Amish people are notoriously plain dressers – tattoos, piercings and jewellery are prohibited, and men must maintain the appearance of a beard. By employing the use of a unique spoken dialect known as “Pennsylvanian Dutch”, the Amish further distance themselves from the broader American society, helping form a “social reality that is different” (Hostetler, pp. 12). Other aspects of Amish life which help in the resistance of the consumerism culture include the prohibition against the use of electricity and telephones in the home, the disallowance to drive automobiles, and strong proscription on the use of family planning and birth control (Wasaoo & Donnermeyer, 1996).

The influence of consumerism on modern society as a whole is such that for one to be successful in the eyes of the broad majority, one must not only conform to social norms, but excel at them. In the context of contemporary social life, this means that for one to be successful, they must have material possessions which advertise their desired place in the social hierarchy, often at the expense of all else. Those who resist consumerism must sacrifice the broader appearance of themselves to each other and the masses, thus portraying themselves as unsuccessful in the broadly accepted sense of the word. It is for this reason that if one wishes to be accepted and acknowledged as successful in the modern consumer culture, they are unable to resist the lifestyle that is consumerism.

REFERENCES

http://www.azlyrics.com/lyrics/wizkhalifa/blackandyellow.html; 2000-2011 AZLyrics.com; Date Accessed: 2/5/2011

Hamilton, C; Growth Fetish, Allen & Unwin, Crows Nest NSW. 2003.

Hostetler, J; “The Amish Use of Symbols and Their Function in Bounding the Community” in  The Journal of the Royal Anthropological Institute of Great Britain and Ireland, Vol.94, No. 1, pp. 11-22. Royal Anthropological Institute of Great Britain and Ireland, 1964.

McAdams, D. (2006), “Evolution and Human Nature”, in The Person: A New Introduction to Personality Psychology, 4th edn., John Wiley & Sons, Inc., New York pp. 33-70.

Pareles, J; “How Rap Moves to Television’s Beat,” New York Times, 14 Jan. 1990, Arts and Leisure, pp.1, 28

Schor, Juliet B. (1998). The Overspent American: Why We Want What We Don’t Need. New

York, NY: Basic Books.

Shusterman, R; The Fine Art of Rap, New Literary History, Vol. 22, No. 3, John Hopkins University Press. 1991

Stearns, Peter N; Consumerism in World History, Routledge, New York, 2001.

Wasaoo, S and Donnermeyer, J; An Analysis of Factors Related to Parity among the Amish in Northeast Ohio, Population Studies, Vol. 50, No. 2, pp. 235-246, Population Investigation Committee, 1996

Wiz Khalifa – Black and Yellow [Official Music Video]; http://www.youtube.com/watch?v=UePtoxDhJSw, Uploaded by AtlanticVideos on 11/10/2010. Date Accessed: 4/5/2011

Woodward, I.  (2011). Chapter 8: Consumption and lifestyles.

In Public sociology: An introduction to Australian society (2nd ed.). Crows Nest, N.S.W. : Allen & Unwin.

Human Instinct: The Will to Win, 2002, BBC Knowledge, Wednesday 6 November

            In understanding of how the world is in operation I find that there are always going to be hardships and inadequacies. The reason for this is, in shortness of it all, for reason and balance; that the act of living is to be ever in motion, and that everything affects all other things accordingly. The main reason I feel compelled to argue for what is considered a stale society is that there is a lack of understanding, that all things carry weight, and cannot be made profuse of no reason. On the balance of it, I refuse to stop where honest labors were made. I call this progressivism. The truth of things can never be hidden, a blade always has an edge. There are many who agree upon this issue, but the fact remains that one must approach the truth, and must know how to cut. Hopefully an adequate and agreeable description of the above said can be found below said.

            There is a profundity of how profundity has taken us away. Oil is bad news for anyone, when one might realize that there is much more than realistically should be. Babel tower fell for the one stone at the bottom no-one cared for yet relied upon so greatly. The common tongue was lost for the rich man’s fear that speaking the truth would allow his workers to get the better of him. There is a processor bank for needless automated international transactions which apparently is intended to create money by profusion of process. Money is generally made up of no real resources yet is considered to have worth. Governing bodies attempt to come up with reasonable arrangements yet not listen to reason. Many believe that time machines would allow the ability to fix past mistakes, yet they would actually create infinite problems, as well as create those very mistakes.

            There were many futures I took into consideration. I can only hope that I have little say in it, for I do not seek to imprison anything nor take on more than what I am. Star trek is the most beautiful future imaginable, the inner dystopia is that its staleness resembles death.  Warhammer 40k is grand of its own, but it is both brutal and much too much. Yet still, this is much too much to consider all at once especially when the only thing that really matters is how to make the present the best of its own. Chancing at the right words for this, amish  is a term for those who do honest work of their own, needing not rely on but time-honored things. incredibly stern though. Progressivism however is a word I use on my own terms. It is to constantly move forward, being it that first moving forward must be adequately defined. As such it be that one is allowed to trace the pattern of the maze of the world and in that sense moving forth. Of course this is all much too involved with many other things I have realized such that I am scared I may be speaking my own language.

            By removing self desire form the equation of things one is able to do a task, for the flow of acts then is moving beyond self unto the things done unto. No-one has found a way to keep a handshake while taking one. Once selfism is removed it becomes a sense of judgment, but not to be taken wrongly, that is a sense attained looking back upon the discovery. To discover is to move forth, to look to the past is to see its front, and to know that one side was the front, and the other the back, of a discovery event or thing one has indeed attained it and may continue moving forth. Allow it then that knowledge is not an act of knowing all but what you have thus attained, but deep recollection and the movement to such a constellation of the mind, thus the divine fruit uneaten.

            Annoying it is to me that many things remain perishable, but I understand that all things are in flow. I do seek things that remain, for purpose of good craft. I cannot be annoyed at a thing that cannot be, but double wills, or wills that defy themselves, are their own aggravation. It is thus that I see it right that every land defines itself, and every land will find its own size, as feet find their shoes.  The Amish are indeed right, but to enact a will one must change, and the world will not come to chance. Thus I ask it that things below spoke are understood as askings, and that it is understood everything put forth is not be wasted, and as such everything in existence has will and ability exactly as needed. If there be even the greatest or the smallest thing it too would be in motion, not to defy the duty it comes upon.

            There are a great deal of thins to be known even in the simplest matter, this is why I attempt to make an indirect swing upon the answer I relate. Please but allow this to be as a vision. With every person in correct operation with another the time spent of provision for living decreases. I suppose that the minimum spent such is eight hours per day. Keep in mind this would be nearly impossible even in a supposedly perfect society. This simply means that an increase in population density relates the ability to progress, not eschew. Buildings can be built of such strength they can be moved into place upon each-other, thus saving space for other needs. Basic track-based systems can allow for greater logistic capability. Trains, water, most-anything carried by weight, and messages if it seems best. This simply requires a good ability to understand what an adz is. A well- made catapult is great as well. Where tracks fail and peace may as well a good catapult can convey anything a good distance. A stone would go about ten miles on level, a message missile could go on for a hundred, thirty by ballistics. Everything can indeed become good, and better by means of well-placed judgment. In the short of it, everything we have liked of this time can persist in the near future.

The two adults, three children, and the horse survived. Unfortunately, four Amish children died in the tragedy. According to the Associated Press, “Those killed were a 5-month-old; a 5-year-old; a 7-year-old and an 11-year-old girl. There of the children were siblings and one was a cousin.”

Three of the bodies were found just after midnight, but the 11-year-old girl’s body wasn’t found until 9:45 Friday morning.

What a terrible tragedy to befall this poor Amish family! I can’t even imagine the anguish of their parents, siblings, and the entire Amish community. Let’s all send our prayers out to them.

In 1600 Jackob Ammann along with other members of the Swiss Mennonites, broke from the sect. Ammann believed the sect was not strict, did not excommunicate disobedient members. Ammann and his followers also didn’t like the way the Swiss Mennonites dressed and cleaned themselves such as washing their feet. The members and Jackob Ammann were known as Amish. Amish mostly differ from the Mennonites because of the way they worshiped and dressed.

Amish are not a large community in America. They arrived in Pennsylvania around 1730, and settled close to Lancaster County. By them settling there it was one of the causes for William Penn’s “holy experiment,” in religious tolerance.  Amish people have lived in 24 different states, but most of the Amish people live in Pennsylvania, Ohio, and Indiana. Amish Holmes is the greatest concentration and adjoining counties in northeast Ohio, about 100 miles from Pittsburg. There is 150,000 and counting Amish people in the U.S. Mostly because of large families, seven children on average.

Estimates say that there are 5 different types of Amish people.  Which are Old Order Amish, New Order Amish, Andy Weaver Amish, Beachy Amish, and Swartzentruber Amish. They differ by the way they practice their religion and live their daily lives.