By Charles E. Hurst, David L. McConnell
Holmes County, Ohio, is domestic to the biggest and so much various Amish group on this planet. but, unusually, it is still rather unknown in comparison to its well-known cousin in Lancaster, Pennsylvania. Charles E. Hurst and David L. McConnell carried out seven years of fieldwork, together with interviews with over two hundred citizens, to appreciate the dynamism that drives social swap and schism in the payment, the place Amish businesses and nonfarming employment have prospered. The authors contend that the Holmes County Amish are experiencing an extraordinary and intricate strategy of swap as their expanding entanglement with the non-Amish marketplace explanations them to reconsider their spiritual convictions, relatives practices, academic offerings, occupational shifts, and overall healthiness care options.
The authors problem the preferred picture of the Amish as a homogeneous, static, insulated society, displaying how the Amish stability tensions among person wishes and group values. They locate that self-made millionaires paintings along suffering dairy farmers; winning girl marketers stay round the corner to stay-at-home moms; and teens either include and reject the coming-of-age ritual, rumspringa.
An Amish Paradox captures the complexity and creativity of the Holmes County Amish, dispelling identical to the Amish as a vestige of a bygone period and displaying how they reinterpret culture as modernity encroaches on their detailed lifestyle.
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Extra resources for An Amish Paradox: Diversity and Change in the World's Largest Amish Community
At this point, what should we Buddhists do? ”235 Similarly, in the world of Sōtō Zen, leaders revised the sect’s creedal statement, the new version of which in part read, “The purpose of this sect is . .
A founder of the Blood Brotherhood Corps (Ketsumeidan), Inoue inspired the young officers who killed former finance minister Inoue Junnosuke and Mitsui director Dan Takuma in February and March 1932. Kita was executed for writings that contributed to the radicality of the young officers who plotted the coup attempt on February 26, 1936. 191 Zen figures also signed on to the jingoistic rhetoric of the time, with influential scholars and masters voicing clear support for Japanese imperialism and military action.
207 Such missionary activity was nothing new to Japanese religions. 208 Buddhist missionaries had also been serving as military chaplains and catering to the religious needs of Japanese military personnel, civilian officials, and colonists. They performed funerals, memorial services, and other rituals. They lectured on the Dharma and ran meditation groups. 209 Nam-lin Hur sketches how the scope of Zen missions in Korea expanded from the late Meiji: “As time went by, Sōtō monks gained more confidence in their missionary activities and expanded their missions to include social projects related to recreation, education, politics, agriculture, and even commerce.
An Amish Paradox: Diversity and Change in the World's Largest Amish Community by Charles E. Hurst, David L. McConnell