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Amish society and culture
Amish society and culture
Amish society and culture
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Devil’s Playground is a documentary following the lives of several different Amish teens in LaGrange County, Indiana. The film shows the teens during a period in their lives known as rumspringa. At the age of sixteen, Amish teenagers can leave the Amish world to experience the modern world. The teens stay in this lifestyle until they decide they are ready to be baptized and officially join the Amish church as adults.
The concept of rumspringa is extremely controversial and has many aspects that seem troubling to outsiders. There are several different issues with the tradition of rumspringa. First of all, this time can be very dangerous to the teens. Another issue is parents not intervening in their child’s life at all, even if they are doing highly illegal and dangerous activities. Lastly, there is the worry that their actions during rumspringa will haunt them after they have jointed the Amish church and committed their lives.
Translated literally, rumspringa means “running around”. Amish children turn sixteen and are automatically granted freedom. This time is meant for teens to experience life outside of the Amish culture before they decide to join the Amish church and be baptized. But, this time can be extremely dangerous for them. Before rumspringa, these Amish teens have never been exposed to the activities and materials of the modern world. Gerald Vutzy, a seventeen year old Amish boy shown in the documentary, states that when kids turn sixteen they go crazy because it is all coming to them at once. If experiencing everything for the first time at once can be overwhelming and harmful to the teens. Another young Amish teen shown in the documentary is Faron Voder. Faron is the perfect example of teens taking the wrong turn and getting into dangerous activities during rumspringa. Faron is shown partying on multiple occasions, and it is also shown that he became involved with crystal meth and other illegal drugs. This not only harmed his health, but his life was also threatened.
When teens are getting involved in multiple dangerous activities, parents usually get involved in straightening out their behavior. In this documentary, the parents are rarely shown, and when they are shown, they are not doing anything to stop their child’s behavior. The teens are having parties involving underage drinking, drugs, and other activities in their parent’s backyards. They are allowing illegal activity to go on right outside of their window.
The family provides a dense web of social support from cradle to grave. […] Family members help each other during an emergency, a fire or flood, and, of course, at a death”. The Amish community would not have withstood the drastically shifting eras had it not been for their foundation built on solid family and community relationships. Within Amish homes, bonds between siblings, parents and their children, as well as potentially extended families ties including aging grandparents or other relatives, are of utmost importance. Importantly, these interrelationships are not left within the household as the Amish community holds an interconnectedness inclusive to the community that creates an additional support network. This patchwork community of benevolence is not a gift, but a reward. There are expectations and consequences, as the BBC reports “[…] Members are expected to believe the same things and follow the same code of behaviour (called the Ordnung). The purpose of the ordnung is to help the community lead a godly life. […] If a person breaks the rules they may be 'shunned', which means that no-one (including their family) will eat with them or talk to them”. Expectations must be met for an Amish individual to earn and maintain their spot within the community. Despite guidelines wavering depending on each community and their location, the Amish are expected to follow God and seek salvation in a preset and dictated manner. Punishments for breaking the ordnung are strictly enforced and the insubordinate individual is completely excommunicated as a result of their disobedience. Since family connectedness is universally valued amongst Amish communities, if an individual is shunned, they will lose not only their community status but communications will be severed between immediate family members. When applied to education, if prohibited by that particular Ordnung, pursing a higher
Parents should be more involved with their children’s lives, and try to discipline and set rules at an early age. It is better for a juvenile to be confined rather than him/her influencing average teenagers to follow in his footsteps. It is a sad day when a teenager has to spend his/her days in a juvenile facility rather than outside enjoying his freedom and childhood. Children, who attend these programs and cannot cope with the challenges, can be easily abused. The risk in enrolling these teenagers into such disciplinary programs may either break them or make them improve their behaviors and quality of life. Teenagers who come out of these camps are stronger, disciplined, educated and even become role models to other teens can someday help other delinquents. In order to change someone’s life, one must first change his/her actions and
He focuses on the need and importance of teaching ancestral values to the young people, in a way that they can relate and understand. Young people of the world have become un-rooted from tradition, not knowing how they are connected to the world, who they can turn to for guidance and support, and lacking in spiritual leadership. This has caused increased violence, disparity, and suffering around the world. It is the responsibility of all leaders, cultural, spiritual, ethnic, religious, and educational to assist in the understanding of traditions, heritage, ancestral roots, belief systems, and values in a way that the young people of today can comprehend and feel connected. The young people of today are the leaders of tomorrow, they need our guidance and support to grow and mature into responsible adults. They must become re-rooted in tradition and beliefs to maintain a since of stability for the
Our spirits Don’t Speak English: Indian Boarding school is an 80 minute documentary that details the mental and physical abuse that the Native Americans endured during the Indian Boarding school experience from the mid 19th to the mid 20th century. In the beginning going to school for Indian children meant listening to stories told by tribal elders, parents, grandparents, aunts, uncles and storytellers. These tales past down from generation to generation were metaphors for the life experience and their relationships to plants and animals. Native children from birth were also taught that their appearance is a representation of pure thoughts and spiritual status of an individual.
In the Amish world, children are brought up following all Amish family traditions and church traditions. At age 16, Amish teenagers do away with these traditions for several months to several years and go out into the “English”, modern world to experience what life is like outside of the Amish community in a tradition called Rumspringa. The hopes of Rumspringa are that Amish teenagers will see the evil in the modern world and turn back to the Amish church and community and will choose to be baptized into the faith. At this time, the parents of these Amish teenagers choose to overlook the new habits and actions of their children. The Amish parents want the best for their children and feel as though allowing them to party and live wild for a time away from them is the best way to teach their children. The parents have the approach to be hands off and ignore the behavior during Rumspringa. This is not an effective manner of parenting for these teenagers at such an influential time in their lives.
In most American families parents are overjoyed as a result of the happiness and success of their teenage children. Across America teenager are enjoying their “rite of passage”, such as friends, after school activities, sports, vacations with their families and their first car. At the same time, little is known of the extreme poverty and despondency existing within the reservations of the Native American communities. Many Native American families are still struggling with the pain and anguish their ancestors suffered during the ethnic cleansing and forced relocation of the 1800’s such as the Trail of Tears.
In his research Jay Macleod, compares two groups of teenage boys, the Hallway Hangers and the Brothers. Both groups of teenagers live in a low income neighborhood in Clarendon Heights, but they are complete opposites of each other. The Hallway Hangers, composed of eight teenagers spend most of their time in the late afternoon or early evening hanging out in doorway number 13 until very late at night. The Brothers are a group of seven teenagers that have no aspirations to just hang out and cause problems, the Brothers enjoy active pastimes such as playing basketball. The Hallway Hangers all smoke, drink, and use drugs. Stereotyped as “hoodlums,” “punks,” or “burnouts” by outsiders, the Hallway Hangers are actually a varied group, and much can be learned from considering each member (Macleod p. 162). The Brothers attend high school on a regular basis and none of them participate in high-risk behaviors, such as smoke, drink, or do drugs.
Drugs are not only a problem for older generations, but often times those in younger generations become involved in the drug trade as well. According to Anderson (1990), “Children who become deeply engaged in t...
... such as walking in well lit areas, abstaining from areas know as “hot spots”, and letting someone know your whereabouts, are suggested. Also, these individuals should be aware of the risks that come with certain types of activities. In conjunction to awareness, individuals should be involved in family leisure activities so that their idle hands do not become the devils workshop. Parents provide the primary foundation in the children’s socialization; if this process is not effective or neglected the result could be detrimental. It may lead children to transition into adulthood without the fundamental skills that prevent the development of a criminal disposition. Now that routine activities theory has created a clear understanding of the economics of crime, let’s focus our research on which parenting methods could prevent criminality or crime before if ever develops.
“While most teenagers (60 percent) spend on average 20 hours per week in front of television and computer screens, a third spend closer to 40 hours per week, and about 7 percent are exposed to more than 50 hours of 'screen-time' per week”(Many Teens Spend). Many parents agree that they would rather not have their children view indecencies on the Internet and television, and the government should control the obscenities on the Internet. Others believe that it is the parent’s responsibility to control and censor what their children are watching on the Internet and television.
The rate of American teens leaving home has continued to rise each year. The United States must educate more young people about the dangers of leaving home and living on your on the streets. Runaway teens encounter problems such as drugs, violence, and reliable resources.
This essay will look at the different ways in which young people are portrayed in the media. It will focus on how the idea of childhood innocence has been challenged by the media and rather than ‘little angels’ children are now seen as ‘little devils’ in the public eye. By looking at ‘The Bulger Case of 1993’ we can see where the idea of ‘little devils’ and children as evil beings began. It will examine why media stories of young people are focused much more on negative aspects such as crime and gang culture rather than positive ones. It will also look at how television programmes such as ‘Teen Mom’ and ‘Skins’ portray the youth of today and whether these programmes come across as a positive or negative portrayal of teenagers. The idea of a ‘self-fulfilling prophecy’ will also be examined and whether the way the media portrays children can be harmful to the construction of their identities and possibly lead to alienation.
Monday morning, Sally, a twelve-year-old American girl, is woken up by her father. As she gets ready to go to school, her mother hands her a backpack and lunch with a quick kiss goodbye. Meanwhile, Zarina, a twelve-year-old Sierra Leone girl, wakes herself up to get ready for work. Her aunt says good morning as they both head from their home to the cassava fields. Both of these girls have a traditional family setting. In America children in a traditional family grow up with both biological parents and any siblings they have. In Sierra Leone, the setting for both The Bite of the Mango and A Long Way Gone, children of traditional families live with aunts and uncles as well as many children from different parents. These different views of what is traditional create uniqe children in many ways. Children who grow up in Sierra Leone are more self-reliant than American children.
There has been a mass increase of juvenile delinquency in the United States, which has made a notable change in our society as a whole. It also directly affects parents, teachers, families, the perpetrators themselves, and of course, the victims. Law enforcement agencies in the United States have made an estimated 2.11 million arrests of minors. These perpetrators who were arrested have either been placed in confinement or they are under court supervision. Juvenile delinquency is described as illegal or immoral behavior, generally among young people under the legal age of eighteen. In order to reduce these high rates of delinquency, parents, and other adult figures, must first ask themselves, what is causing this? What external and internal
Diller, V. (2012, November 5). Teens Who Commit Crimes: What Can/Should Parents Do? | Vivian Diller, Ph.D. Retrieved from http://www.huffingtonpost.com/vivian-diller-phd/teen-crime_b_2035255.html