Rumspringa: To Be or Not to Be Amish

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This book is a fascinating look at a little-known Amish coming-of-age ritual, the rumspringa-the period of "running around" that begins for Amish youth at age sixteen. Through vivid portraits of teenagers in Indiana, Ohio, and Pennsylvania, Tom Shachtman offers an account of this aspect of Amish life as a mirror to the soul-searching and questing of adolescence generally. The trappings of the Amish way of life-the "plain" clothes and electricity-free farms-conceal a mystery: how the Amish manage to retain their ...
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Overview

This book is a fascinating look at a little-known Amish coming-of-age ritual, the rumspringa-the period of "running around" that begins for Amish youth at age sixteen. Through vivid portraits of teenagers in Indiana, Ohio, and Pennsylvania, Tom Shachtman offers an account of this aspect of Amish life as a mirror to the soul-searching and questing of adolescence generally. The trappings of the Amish way of life-the "plain" clothes and electricity-free farms-conceal a mystery: how the Amish manage to retain their young people and perpetuate their way of life for generation after generation. The key to this puzzle is the rumspringa, when Amish youth are allowed to live outside the bounds of their faith, experimenting with the larger world and its temptations: alcohol, premarital sex, telephones, drugs, wild parties, and higher education. By allowing such broad freedoms, their parents hope they will learn enough to help them make the most important decision of their lives-whether to be baptized in the Amish church and forever give up worldly ways or to remain out in the world. In this searching book, based on his interviews and research for a documentary about the rumspringa, Shachtman captures young people and their parents as they work through a fateful decision, and gives us an original and deeply affecting portrait of the Amish as a whole.
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Editorial Reviews

Publishers Weekly
A teenage Amish girl sits in her buggy, one hand dangling a cigarette while the other holds a cellphone in which she is loudly chatting away. This girl, like many Amish teens 16 and older, is in a period called rumspringa, when the strict rules of community life are temporarily lifted while an adolescent chooses whether to be baptized into the church and abide fully by its laws. Shachtman, a documentarian who began studying this phenomenon for the film The Devil's Playground, is a sensitive and nimble chronicler of Amish teens, devoting ample space to allowing them to tell their stories in their own words. And their stories are fascinating, from the wild ones who engage in weekend-long parties, complete with hard drugs and sexual promiscuity, to the more sedate and pious teens who prefer to engage in careful courtship rituals under the bemused eyes of adult Amish chaperones. Shachtman's tone is by turns admiring-of the work ethic, strong families and religious faith that undergird Amish life-and critical, especially of the sect's treatment of women and its suspicion of education beyond the eighth grade. Throughout, Shachtman uses the Amish rumspringa experience as a foil for understanding American adolescence and identity formation in general, and also contextualizes rumspringa throughout the rapidly growing and changing Amish world. This is not only one of the most absorbing books ever written about the Plain People but a perceptive snapshot of the larger culture in which they live and move. (June) Copyright 2006 Reed Business Information.
Library Journal
Writer, novelist, and documentarian Shachtman has created a fascinating and near-unprecedented glimpse into the inner lives of Amish society. The Amish, descendants of a German separatist sect long settled in this country, live apart from mainstream culture in almost every way, with the curious exception that, for a brief period in their adolescence, Amish youth are permitted a spell of license and experimentation before they decide to become full Amish adults. This work, based in part on research done for the related documentary, Devil's Playground, sensitively addresses the unique position of the Amish and the challenges they face. Highly recommended. Copyright 2006 Reed Business Information.
School Library Journal
Adult/High School-Shachtman expands his documentary film, The Devil's Playground, in this study of a social rite of passage. The Old Order Amish, concentrated in Pennsylvania, Ohio, and Indiana, but with communities in Wisconsin, Missouri, and even Colorado, eschew or deeply limit not only 20th-century technologies, but also modern consumerism, education, and any form of "worldly" activity. However, when Amish youth reach the age of about 16, they enter a months- to years-long period of "running around," or rumspringa, during which there is the tacit acceptance and expectation that they will participate in such activities as drinking, sexual exploration, automobile driving, and living away from the community. The author examines the role rumspringa plays in the life of the community, the teens, and the teens' families (who are better- or worse-prepared emotionally for their once-obedient children to flaunt not only home rules, but perhaps even to get arrested by state authorities). The author concisely but cogently describes Amish shunning, education, farming and other work, and gender politics. Some kids move out of state during the period, some become drug dealers; most, however, live out a more moderate form of "going away," and between 80 and 90 percent return, are baptized, and become fully accepting members of the Amish world. While readers familiar with the Amish as neighbors will find much insight into the plain people's whys and wherefores here, all teens will find accessible information about the psychology of late adolescence and the developmental work of independence.-Francisca Goldsmith, Berkeley Public Library, CA Copyright 2006 Reed Business Information.
Kirkus Reviews
Even Amish teenagers need to blow off steam. Shachtman (Terrors and Marvels, 2001, etc.) describes the rite of passage called rumspringa, which allows these kids to sample their "English" counterparts' vices-drinking, drug use, casual sex-before deciding whether to accept the Amish way of life and renounce those excesses for good. Surprisingly, perhaps, studies show that nearly 80 percent of Amish youngsters in the rural enclaves of Pennsylvania, Indiana and Ohio eventually settle down to a way of life in which they do without such modern staples as electricity, television and automobiles. This in-depth, generally fascinating account presents the hardships and rewards of that lifestyle, focusing on young Amish who must make a choice about it. Readers may be surprised to read of gatherings in which hundreds of Amish teens meet in rural fields and barns for weekend-long drinking and drug parties. Their parents generally accept the practice, believing that youth will willingly embrace the Amish life only after tasting what they'll be giving up. Shachtman shows the Amish struggling to maintain their separateness in a changing world. The traditional Amish farm now employs only 20 percent of the community's adults, forcing many to seek work in the factories, woodworking shops and tourist restaurants of the English world. Since Amish youth usually are expected to leave school and join the workforce after eighth grade (in January 2004, President Bush signed a law exempting the Amish from child-labor restrictions), employment options are severely restricted, especially for women. On the other hand, their support system is a marvel, even providing free health care and retirement support to churchmembers. Shachtman's book suffers somewhat from an over-reliance on windy research studies and tomes like the Mennonite Quarterly Review. Since he eschews surnames in favor of last initials, it's difficult to keep track of his characters as he leapfrogs among their stories. Nevertheless, a riveting and instructive portrait.
From the Publisher
"[A] wonderfully rich portrait and history of the Amish as a people." —Donna Freitas, The Wall Street Journal

"Shachtman is like a maestro, masterfully conducting an orchestra of history, anthropology, psychology, sociology, and journalism together in a harmonious and evocative symphony of all things Amish." —Richard Horan, The Christian Science Monitor

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Product Details

  • ISBN-13: 9780865476875
  • Publisher: Farrar, Straus and Giroux
  • Publication date: 5/30/2006
  • Pages: 304

Meet the Author

Tom Shachtman is an award-winning documentarian and the author of many books, including Skyscraper Dreams, Around the Block, and The Day America Crashed.

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Read an Excerpt

Rumspringa

To Be or Not to Be Amish
By Shachtman, Tom

North Point Press

Copyright © 2007 Shachtman, Tom
All right reserved.

ISBN: 9780865477421

Chapter One “Going Away” In the gathering dusk of a warm, humid summer Friday evening in northern Indiana, small groups of Amish-born girls between the ages of sixteen and nineteen walk along straight country lanes that border flat fields of high cornstalks and alfalfa, dotted here and there with neat, drab houses set back from the roads. One pair of girls walks westward, another pair eastward toward the destination; a threesome travels due south. Although not yet baptized members of the church, these young ladies all wear traditional “plain” Amish garb: solid-colored, long-sleeved dresses with aprons over them, long stockings and black shoes; white bonnets indicative of their status as unmarried cover their long hair, which is parted in the middle and pinned up in the back. A few carry small satchels. Though they are used to exercise and walking strongly, their demeanor is demure, so that they appear younger than non-Amish girls of the same age. The walkers pass homes where the women and children in the yards, taking in the last of the wash off clotheslines, wear no shoes, as though to better sense the warm air, grass, and dirt between their toes. Along these country lanes, while there are a few homes belonging to the “English,” the non-Amish, most are owned by Old Order Amish families. As the shards of sunset fade, electric lights areturned on in the English homes, but only the occasional gas lamp pierces the twilight of the Amish homesteads, illuminating buggies at rest in driveways, silhouetting horses in small pastures against high clouds, and here and there a dog and cat wandering about. No music can be heard coming from the Amish houses as the girls walk past, no faint whisper of broadcast news, no whir of air conditioners. All that disturbs the calm is the occasional animal bark, whinny, snort, or trill, and every few minutes the rapid clop-clop-clop of a horse-drawn vehicle going past; the girls’ peals of laughter sound as innocent, as timeless, and as much a part of the natural surround as birds’ calls. From their several directions, the walkers converge on the home of another teenage Amish girl. There they go upstairs to the bedroom shared by the young females of the family, to huddle and giggle in anticipation of what is to happen later that night, after full dark. In a window visible from the lane, they position a lit gas lamp, and they leave open an adjacent side door to the house and stairway. These are signals to male Amish youth out “cruising” that there are young ladies inside who would welcome a visit, and who might agree to go out courting—a part of the rumspringa, or “running-around,” tradition that has been passed down in Amishdom for many generations.  The setting for this evening’s rumspringa activities, near the town of Shipshewana and the border between LaGrange and Elkhart counties in north-central Indiana, is similar to those in the other major areas of Old Order Amish population, Holmes and Wayne counties in Ohio, and Lancaster County in Pennsylvania; and similar rumspringa preparation scenes at young girls’ homes are also enacted regularly in those areas. Such activities usually go unseen by tourists, despite Shipshewana in Indiana, Berlin in Ohio, and Intercourse in Pennsylvania having become tourist destinations for millions of Americans each year. Shipshe, as the locals call their town, has only a few streets but these are lined with nearly a hundred attractive “specialty” shops that sell merchandise as likely to have been manufactured in China as crafted in Indiana. East and west of the sales district, the area is rural and mostly Amish. The young ladies gathered in that upstairs bedroom, waiting for young men to come calling, work in Shipshe, Middlebury, Goshen, and other neighboring towns as waitresses, dishwashers, store clerks, seamstresses, bakers, and child-minders. All have been employed since graduating from Amish schools at age fourteen or fifteen, or leaving public schools after the eighth grade, and have been dutifully turning over most of their wages to their families to assist with household expenses. After their full days at work, and before leaving their homes this evening, the young ladies have also performed their chores: feeding the cows they milked earlier in the day, providing fresh bedding for the horses, assisting with housecleaning and laundry, with the preparation, serving, and clearing away of the evening meal, and caring for dozens of younger siblings. In the upstairs bedroom, the girls play board games and speak of certain “hopelessly uncool” teenagers in their age cohort, girls and boys whom they have known all their lives but who are not going cruising and who seem content to spend their rumspringa years attending Sunday sings after church and volleyball games arranged by parents or church officials. An hour later, when the girls have had their fill of board games, and when the parents of the house are presumed to be asleep, cars and half-trucks are heard pulling into the dirt lane. The battered, secondhand autos and pickups are parked well off the road, to be less visible to passersby in horse-drawn buggies. Out of the vehicles clamber males from sixteen to their early twenties, most of them Amish-born but at this moment trying hard not to appear Amish, wearing T-shirts and jeans, some with long hair or crew cuts instead of Amish bowl cuts. A few English friends accompany them. The young Amish-raised men have day jobs in carpentry shops, in factories that make recreational vehicles and mobile homes, in construction, or at the animal auction and flea market in town; none are farmers, though most still live at home, some on farms and the rest on “farmettes,” five- to ten-acre homesteads that have a vegetable garden and areas of pasturage for the horses and the occasional family cow. The young men shine a flashlight on the upstairs room where the lamp is lit, and at that countersignal one girl comes downstairs and greets the guys, who then creep up the stairs. After introductory banter in the crowded room, the girls are invited to go with the boys, and they all troop back out to the cars, the Amish girls still in their traditional garb. A few words pass between the daughter of the house and her parents—who have not, after all, been asleep—but while these include admonitions to be careful, they do not specify that she is to come home at a particular hour. If the parents are worried about this pack of teenagers “going away” on a Friday night—perhaps not to return until Sunday evening—they do not overtly display that emotion. Once the young ladies hit the cars, and the cars have pulled away from the homestead, appearances and behaviors begin to change. While riding along, each Amish girl performs at least one of many actions that have been forbidden to her throughout her childhood: lights up a cigarette, grabs a beer, switches on the rock and rap music on the car radio or CD player, converses loudly and in a flirtatious manner with members of the opposite sex. Coursing past a small schoolhouse where a few of the riders attended classes in the recent past and into the small, nearly deserted center of Shipshewana—whose restaurants stop serving at 8:00 p.m.—the convoy heads south, past the auction depot, stopping for a while on the outskirts of the business district at a gas station and convenience store. In addition to vehicle parking spaces, the station has a hitching post for horses and buggies. What these Amish teenagers seek on this visit is the convenience store’s bathrooms, located next to a side door. In a bunch, the girls head into them, occupying for a while both the Gents’ and the Ladies’ as their male companions stand guard and graze the aisles, the older ones buying beer for them all, the younger ones springing for jerky, chips, and nuts. There are no sexually explicit magazines here at which the boys might glance, because such magazines are not carried in local stores, in deference to the wishes of the Amish and Mennonites in the area. A few young males shove quarters into a gambling machine, the Pot O Silver, which has the potential of returning them five or ten dollars for every half-dollar they put in. No one wins more than a quarter. When the girls emerge from the bathrooms, only two of the eight still look Amish; the other six have been transformed. They wear jeans, T-shirts, and other mainstream American teenager outfits, some revealing their navels. Hair coverings have been removed, and a few have also let down their hair, uncut since childhood. “Ready to party,” one lady avows. “Cruisin’ and boozin’,” another responds. The counter clerk, an older woman in Mennonite garb, seems unabashed by the changes in attire. In the cars once again, cell phones—also forbidden equipment—emerge from hiding places, some from under the girls’ clothing. Calls to compatriots in other vehicles, buggies as well as cars, yield the information that many dozens of Amish teenagers are now roaming the roads while trying to ascertain the location of this week’s “hoedown.” Soon it is identified: closer to Emma, a town three miles south of Shipshewana and not far from Westview High, the public school attended by many of the non-Amish revelers. The cars pass a young woman in a buggy heading in the direction of the party; she is smoking a cigarette and talking on her cell phone; the buggy’s window flaps are open, to disperse the tobacco smoke and perhaps to facilitate the cell phone connection. As they would in similar settings in Holmes or Lancaster County, the young Amish on the road to a party in northern Indiana pass familiar territory composed of quiet Amish homesteads and farms, suburban-looking English homes, a few factories and assembly buildings, and some small workshops. Here is a roadside stand operated by a Yoder family; there is a quilt boutique run by a Miller family; the small-engine repair shop of a member of the Esh family is nestled on a side road but has a sign visible from the main route; over yonder is a Weaver family furniture-making factory. Around midnight, scores of Amish teenagers and twentysomethings converge on the back acres of a farm south of Shipshewana, several miles from the nearest town, a third of a mile from the farmhouse, and hidden from the nearest road by a forest of cornstalks. A used-car-lot inventory of cars, trucks, buggies, bicycles, and motorcycles is already parked here. Iced coolers of beer are put out; Amish teenagers reach for bottles with both hands. Young, mechanically adept men hook up portable CD players and boom-box speakers to car batteries. Shortly, rock and rap music blasts. Heads nod and bodies sway to the beat. Many of the Amish kids know the words of the most current rock songs, even of black rap recordings that speak of mayhem in inner-city ghettos and anger against whites, songs they have learned from listening to battery-powered radios that they bought with the first money they earned, and that they have kept hidden at home. “When I’m angry at my bossy brothers,” one young lady says, “I play rock on my radio; when I’m happy, I play country.” To have a focus for the party, the participants gather straw and brush for a bonfire. Its bright light and stark shadows crosshatch partygoers at the edges of the center, where various transactions are occurring. Most of the Amish youth are from northern Indiana, but some have come from across the state line in Michigan or from many hours away in Missouri and Ohio. There are about four hundred youth at this almost-deserted site, out of about two thousand adolescent Amish in northern Indiana. Some of the kids are what others refer to as “simmies,” literally, foolish in the head, young, naïve, new to rumspringa—and, most of them, willing to work hard to lose the label quickly. Beer is the liquid of choice, but there are also bottles of rum and vodka, used to spike soft drinks. Some of the younger kids do not know the potency of what they are drinking, or what it might do to them. Many will be sick before long. Most guzzle to mimic the others, while gossiping about who is not there or is not drinking. This night, one young woman will wonder why she always seems to drink too much. In one corner of the party, joints of marijuana are passed around, as are pipes of crank (crystal methamphetamine). Lines of cocaine are exchanged for money. A handful of the partygoers are seriously addicted, while others are trying drugs for the first time. Crank is incredibly and instantly addictive, and it is relatively simple and cheap to make; the only ingredient used that is not available from a local hardware store, anhydrous ammonia, is a gaseous fertilizer easily stolen from tanks on farms. Those few partygoers interested in doing hard drugs gather in a different location than the majority, who prefer drinking beer or smoking pot. As the party gets into full swing, and beer and pot are making the participants feel no pain, a few Amish girls huddle and make plans to jointly rent an apartment in a nearby town when they turn eighteen, as some older girls have already done. Others shout in Pennsylvania Dutch and in English about how much it will cost to travel to and attend an Indianapolis rock concert, and the possibilities of having a navel pierced or hair cut buzz short. One bunch of teens dances to music videos shown on a laptop computer; a small group of guys, near a barn, distributes condoms. As such parties wear on, the Amish youth become even less distinguishable from their English peers, shedding their demureness, mimicking the in-your-face postures of the mainstream teen culture, with its arrogance, defiance, raucousness, inner-city-gang hand motions and exaggerated walking stances. “The English girls prefer us Amish guys because we’re stronger and better built and we party harder,” insisted one young Amish man at a similar party. Another countered that it is because the Amish guys have more money in their pockets—the result of not having to spend much on food and shelter, since most of them are living at home. The English guys are also partial to the Amish young ladies, this young man added, because Amish girls are “more willing than English girls to get drunk.” Of temptation-filled parties like this, one Amish young woman will later comment, “God talks to me in one ear, Satan in the other. Part of me wants to be Amish like my parents, but the other part wants the jeans, the haircut, to do what I want to do.” Couples form and head off into the darkness. Some petting goes further than exploration, and this night one of the girls who earlier walked that country lane loses her virginity. Another partygoer becomes pregnant; several weeks from now, when she realizes it, she will simply advance her wedding date so that her child, as with about 12 percent of first births among the Amish, will be born before her marriage is nine months old. This evening, as well, a few female partygoers will bring boys home, and, with their parents’ cognizance, spend the night in “bed courtship,” on the girls’ beds but “bundled” separately. During parties like this, as the hours wear on, the boys frequently damage property. There are fistfights; one partygoer recalled a particularly bad incident in which a lad in a fit of bloody rage ripped the earring stud from another young man’s ear. At first light, the farm’s owners and their children move about the area, to herd in and milk the cows. One farmer’s daughter, spotting a partygoer about to throw up, smilingly hands her an empty pail. An hour later, the sun is fully up, but most of the exhausted partygoers in various sheltered locations around the back acres are still asleep. Undisturbed, they will wake again near noon. Some have made plans to go to a mall, twenty miles away, to shop and see a movie before continuing the party tomorrow evening in another semideserted location. Near Shipshe, Berlin, and Intercourse, those Amish youngsters walking on the wild side of rumspringa during this weekend will party on until, late on Sunday, they return home to sober up and ready themselves for Monday and the workweek. Most have no plans to tell their parents, upon returning to the family hearth, precisely where they have been for the previous forty-eight hours, or with whom they spent their “going away” time. While the parents may well ask such questions, the children feel little obligation to answer them. Excerpted from Rumspringa: To Be or Not to Be Amish by Tom Shachtman. Copyright © 2006 by Tom Shachtman and Stick Figure Productions. Published in May 2007 by North Point Press, a division of Farrar, Straus and Giroux, LLC. All rights reserved.
 

Continues...

Excerpted from Rumspringa by Shachtman, Tom Copyright © 2007 by Shachtman, Tom. Excerpted by permission.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
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Table of Contents


A Note to the Reader     xi
"Going Away"     3
"A Glory Old Time"     34
Straightforward Conversations"     60
Education: "Prepare for Usefulness"     91
Faith and Doctrine: "Stand Fast and Believe the Word as Written"     116
Shunning: To Keep the Church "Pure"     148
Farming: "The Ideal Occupation"     173
"Working Away"     189
"Women's Lib Would Have a Field Day Among the Amish"     211
Seeking Solutions     232
"Coming Home"-An Essay     251
Note     273
Selected Bibliography     281
Acknowledgments     285
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Sort by: Showing 1 Customer Reviews
  • Anonymous

    Posted October 16, 2006

    Insightful look into to the Amish world

    This book gives you a glimpse into the Amish world, one which we 'English' are not able to see from the street or tours in Amish country. The book details the trials and stuggles that teenage Amish go through in choosing to join the church and the community or to walk away and be a part of a world they know little about. Wonderful and enjoyable to read.

    1 out of 1 people found this review helpful.

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