Old Order Mennonite One‐Room School: A Case Study

Dewalt, Mark W.; Troxell, Bonnie

doi:10.1525/aeq.1989.20.4.04x0457o

Cited by 10 publications

(5 citation statements)

References 4 publications

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“…There are relatively few studies of education in the Schmiedeleut Hutterite communities (cf Hostetler 1974;Hofer 2004;Katz and Lehr 2014), and even fewer dealing specifically with education in Groffdale Conference Old Order Mennonite communities (cf Dewalt and Troxell 1989;Johnson-Weiner 2007). This article is a preliminary presentation of a theoretical framework for understanding education in these communities and in other plain Anabaptist communities.…”

Section: Discussionmentioning

confidence: 99%

“…The interviewees' concerns about their children's environment are an integral part of the communal ethos (Dewalt and Troxell 1989).…”

Section: Community Identitymentioning

confidence: 99%

“…Choosing textbooks is a prime example of this bimodal concern. Given the importance of developing a unified community ethos coinciding with expediency, selection of textbooks in these communities was and is a matter of both concrete and ideological concerns (Dewalt and Troxell 1989). Old Order Mennonite schools provide an example of the challenges in textbook selection.…”

Section: In the World But Not Of The Worldmentioning

confidence: 99%

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Practicality and Identity as Functions of Education in Old Order Mennonite and Hutterite Communities

Zimmerman¹

2015

Journal of Amish and Plain Anabaptist Studies

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This study is an exploration of common structures, theories, and practices among the educational systems of selected Anabaptist communities, focusing on a Midwestern Schmiedeleut Hutterite community and the Groffdale Conference (Old Order) Mennonites in Lancaster County, Pennsylvania. Building on ideas of utopian communities, this research suggests two key foci of education as practiced in Hutterite and Old Order Mennonite communities. The first is identity, both of the community-as manifested by a common purpose and identity-and of the individual-as manifested by a belief in free will. The second is practicality, both in the physical (pragmatic) and metaphysical (idealistic) realm. Anabaptist communities tend to perceive education as highly important to the continued meaningful existence of the community because education serves as a means of socializing children and youth into community norms, standards, and beliefs.

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Section: Discussionmentioning

confidence: 99%

“…The interviewees' concerns about their children's environment are an integral part of the communal ethos (Dewalt and Troxell 1989).…”

Section: Community Identitymentioning

confidence: 99%

Section: In the World But Not Of The Worldmentioning

confidence: 99%

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Practicality and Identity as Functions of Education in Old Order Mennonite and Hutterite Communities

Zimmerman¹

2015

Journal of Amish and Plain Anabaptist Studies

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“…(Kraybill, 1989(Kraybill, , 2001. were also seen to be inherently corrosive of Amish values (Dewalt and Troxell, 1989;Waite and Crockett, 1997). 23 In Amish schools the core curriculum contains reading, spelling, geography, arithmetic, German, and penmanship (Dewalt and Troxell, 1989, 315).…”

Section: The Amishmentioning

confidence: 99%

Resisting Education

Carvalho,

Koyama,

Williams

2024

Journal of the European Economic Association

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Educational institutions not only build human capital; they also shape culture. We present a model of cultural dynamics produced by cultural transmission through the education system. Groups that are culturally marginalized become economically disadvantaged and exhibit various forms of resistance to education. First, individuals may drop out of education to avoid its cultural content. Second, individuals may invest in other forms of socialization to tune out the cultural content of education. Finally, cultural communities may collectively resist mainstream education by turning out to change curricula or establish their own schools. We show that resistance to education can make it impossible for a policymaker to eliminate alternative cultural traits from the population. In fact, a policymaker may have to moderate the cultural content of education or else face a backlash which increases the spread of alternative cultural traits. Our analysis unifies a growing body of empirical work on the effects of cultural policies and makes new predictions regarding the effect of socializing institutions on cultural dynamics.

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“…Another explanation is that the social role of the school (and of the teacher) in the community is limited to giving children basic skills whereas religious education is undertaken by the church (Hurst and McConnell 2010;Nye 2013;Erbay 2013) 6 A study of a Mennonite one-room school showed that the teacher seldom praised students or offered other reinforcing feedback on students' work. This was explained as a part of the resistance of the individualist ethos, and viewing education as a communal and cooperative project (Dewalt and Troxell 1989). 7 Parents also commented that public school children were less disciplined and well behaved and respectful (Hurst and McConnell 2010).…”

mentioning

confidence: 99%

For Godds Sake, Donnt Segregate! Two Kinds of Religious Schools and Equality in Education

Ben-Shahar¹

2016

SSRN Journal

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Old Order Mennonite One‐Room School: A Case Study

Cited by 10 publications

References 4 publications

Practicality and Identity as Functions of Education in Old Order Mennonite and Hutterite Communities

Practicality and Identity as Functions of Education in Old Order Mennonite and Hutterite Communities

Resisting Education

For Godds Sake, Donnt Segregate! Two Kinds of Religious Schools and Equality in Education

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