English 
Chinese 
Dutch 
Arabic 
Spanish 
Portuguese 
Russian 
French 
Italian 
German 
Japanese 
Continue reading with a subscription
Get unlimited access to all our premium content and exclusive features.
Enjoy unlimited access, cancel anytime.
Summary
- Amish and Mennonite dress codes are informed by biblical principles emphasizing nonconformity, modesty, simplicity, distinct gender roles, and responsible use of resources.
- The Amish generally follow stricter dress codes with more uniformity, characterized by plain, dark clothing and traditional styles, while Mennonite dress codes vary significantly and can be more relaxed.
- Plain dress holds spiritual significance as a symbol of separation from the world, humility, unity, and stewardship, reinforcing community identity and faith commitment.
- Both Amish and Mennonite communities face challenges from modern society such as societal visibility, technology, economic pressures, and internal debates on dress code adaptations.
Bibliography (Click to show)
Amaratunga, G. (2019). Socio-economic challenges faced by Kinnara people under the modern social transformation. Proceedings of The 2nd International Conference on Social Science, Humanities and Education.
Andelson, J. (2011). An Amish Paradox: Diversity and Change in the World’s Largest Amish Community (review). Anthropological Quarterly, 84, 559–564.
Anderson, C. (2011). Retracing the Blurred Boundaries of Twentieth-Century Amish Mennonite Identity Part11. Mennonite Quarterly Review, 85, 361–411.
Arthur, L. B. (1998). Deviance, Agency, and the Social Control of Women’s Bodies in a Mennonite Community. Feminist Formations, 10, 75–99.
Barry, B., & Martin, D. (2016). Gender rebels: Inside the wardrobes of young gay men with subversive style. 3, 225–250.
Burns, L. (2014). Title: Her Choice: Identity Formation and Dress Among Iranian, Muslim Women Living in the.
Ember, C., McCarter, A., & Ringen, E. (2023). Uniformity in Dress: A Worldwide Cross-Cultural Comparison. Human Nature, 34, 359–380.
Godfrey, E. (2003). Knowing ourselves¯: A theoretical model of culture.
Hackett, L., & Coghlan, J. (2023). The Mutability of Uniform. M/C Journal.
Heatwole, J. (2003). Holmespun: An Intimate Portrait of an Amish and Mennonite Community, Conceptual Art and the Politics of Publicity. Comparative Technology Transfer and Society, 31, 14.
Hume, L. (2020). Dress and Religion. 1–4.
Jayaneththi, R. (2020). Dress Code of Indian Plantation Labourers in South Asia.
Johnson-weiner, K. M. (2008). The Weaverland Mennonite Schools and the Negotiation of an Old Order Identity. Mennonite Quarterly Review, 82, 249–279.
Kasdorf, J. (2014). Working Away: Mennonite Place, Women’s Space, and Plain Maids of the 1930s. Mennonite Quarterly Review, 88, 219.
Kline, E. A. (2023). Plain Believers in Ukraine. The Journal of Plain Anabaptist Communities.
Knudsen, S. (1974). The Education of the Amish Child. California Law Review, 62, 1506.
Kraybill, D. B., & Bowman, C. (2003). On the Backroad to Heaven: Old Order Hutterites, Mennonites, Amish, and Brethren.
Manu, H., Hisyamuddin, R., & Abdulrahman, M. Z. (2024). THE DISCRIMINATION OF MULTICULTURALISM ON MUSLIM WOMEN DRESS CODE (HIJAB). Al-Risalah.
Mcconnell, D. L. (2019). Leaving the Amish. Handbook of Leaving Religion.
Olshan, M. A. (1990). The Old Order Amish Steering Committee: A Case Study in Organizational Evolution. Social Forces, 69, 603–616.
Osborne, T. D. (2014). The Development of a Transnational Mennonite Identity among Swiss Brethren and Dutch Doopsgezinden in the Sixteenth and Seventeenth Centuries. Mennonite Quarterly Review, 88, 195.
Rubinstein, R. P. (1995). Dress Codes: Meanings And Messages In American Culture.
Azam, A. (2014). Interpretations and English Literature.
Barge, S. (2007). Renegotiating the Goshen College-Mennonite Church Relationship: Harold S. Bender and Faculty Development at Goshen College, 1931-1944. Mennonite Quarterly Review, 81, 549–576.
Carson, V. J., Puffenberger, E., Bowser, L. E., Brigatti, K. W., Young, M., Korulczyk, D., Rodrigues, A. S., Loeven, K. K., & Strauss, K. (2018). Spinal muscular atrophy within Amish and Mennonite populations: Ancestral haplotypes and natural history. PLoS ONE, 13.
Cross, H., & Crosby, A. (2008). Amish Contributions to Medical Genetics. Mennonite Quarterly Review, 82, 449–467.
Ediger, M. (1987). The Holdeman Mennonites in Society.
Frey, L. (2003). Becoming a Mennonite Quaker. Mennonite Quarterly Review, 77, 323–327.
Graybill, B. E. (1998). Mennonite women and their bishops in the founding of the eastern Pennsylvania Mennonite Church. Mennonite Quarterly Review, 72, 251–273.
Heatwole, J. (2003). Holmespun: An Intimate Portrait of an Amish and Mennonite Community, Conceptual Art and the Politics of Publicity. Comparative Technology Transfer and Society, 31, 14.
Heo, A. (2020). Secular Bodies, Affects and Emotions: European Configurations. Material Religion, 16, 269–270.
Hershberger, G. F. (1944). War, peace, and nonresistance.
Kasdorf, J. (2014). Working Away: Mennonite Place, Women’s Space, and Plain Maids of the 1930s. Mennonite Quarterly Review, 88, 219.
Kline, E. A. (2023). Plain Believers in Ukraine. The Journal of Plain Anabaptist Communities.
Kraybill, D. B., & Bowman, C. (2003). On the Backroad to Heaven: Old Order Hutterites, Mennonites, Amish, and Brethren.
Landau, M. (2008). Re-covering women as religious subjects: Reflections on Jewish women and hair-covering. 22, 52–74.
Rice, C., & Shenk, J. B. (1947). Meet the Amish¯: a pictorial study of the Amish people.
Schlabach, T. (2006). Guy F. Hershberger’s War, Peace, and Nonresistance (1944): Background, Genesis, Message. Mennonite Quarterly Review, 80, 293–335.
Steinman, J. L. (2005). A comparative historical analysis of the Old Order Amish of Lancaster County.
Tortora, P. (2010). The United States and Canada.
Wallis, H. (2020). An Exploration into 1632-1693 and the Impact on Swartzentruber and Old Order Amish Dress and Worship Codes. 2, 12–20.
박금주. (1997). AmishìÂËœ 종êµÂ관과 ì˜복.
