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This puzzle has fueled plenty of research into the motives of organizational decision makers for engaging in philanthropy, making up to 44% of all empirical research on corporate philanthropy according to some counts ([22]). Second, the presupposition that there must be nonphilanthropic motives behind corporate philanthropy is academically unnecessary for studies of corporate philanthropy, because the arguments can in most cases be easily rearticulated to avoid such a presupposition. The phenomenon of corporate giving or philanthropy has been among the topics of interest for management and organization studies since more than half a century ago ([29]; [53]). [Extracted from the article]

Trisomy 18 is the second-most common aneuploidy and greatly ranges in presentation. This case study examines the diagnostic procedures taken with an Amish woman's Trisomy 18 pregnancy. The sonographic findings are examined and compared with typical presentations and cultural differences regarding obstetrical care plans. Current medical advances have altered prognoses and courses of treatment. This case study highlights the importance of patient-provider communication and the need for continuous amendment of information, within obstetrical care. [ABSTRACT FROM AUTHOR]

Background: Individuals presenting with traumatic injury in rural populations have significantly different injury patterns than those in urban environments. With an increasing Amish population, totaling over 33 000 in our catchment area, their unique way of life poses additional factors for injury. This study aims to evaluate differences in mechanism of injury, location of injury, and demographic patterns within the Amish population. We hypothesize that there will be an increased incidence of agriculture-related mechanisms of injury. Methods: All Amish trauma patients presenting to our level I trauma center over 20 years (1/2000-4/2020) were retrospectively analyzed. Mechanism and geographic location of injury were collected. Demographic and clinical variables were compared between the age groups. Results: There were 1740 patients included in the study with 36.4% (n = 634) ≤ 14 years. Only 10% (n = 174) were ≥ 65 years. The most common mechanism across all ages was falls. However, when separating out the pediatric population (≤ 14 years), 27.8% (n = 60) fell from a height on average > 8-10 feet. The most common geographic location of injury was at home in all age groups, except for the 15-24 year group, which was roadways. Discussion: The Amish population poses a unique set of mechanisms of injury and thus injury patterns to rural trauma centers. We have found the most common injuries to be falls, buggy accidents, animal-related injuries, and farming accidents across all age groups. Future research and collaboration with other rural trauma centers treating large Amish populations would be beneficial to maximize injury prevention in this population. Level of Evidence: Level 3a, epidemiological. [ABSTRACT FROM AUTHOR]

Background: The Amish population is a unique subset of patients that may require a specialized approach due to their lifestyle differences compared to the general population. With this reasoning, Amish mortalities may differ from typical trauma mortality patterns. We sought to provide an overview of Amish mortalities and hypothesized that there would be differences in injury patterns between mortalities and survivors.Methods: All Amish trauma patients who presented and were captured by the trauma registry at our Level I trauma center over 20 years (1/2000-2004/2020) were analyzed. A retrospective chart review was subsequently performed. Patients who died were of interest to this study. Demographic and clinical variables were analyzed for the mortalities. Mortalities were then compared to Amish patients who survived.Results: There were 1827 Amish trauma patients during the study period and, of these, 32 (1.75%) were mortalities. The top 3 mechanisms of injury leading to mortality were falls (34.4%), pedestrian struck (21.9%), and farming accidents (15.6%). Pediatric (age ≤ 14y) (25%) and geriatric (age ≥ 65y) (28.1%) had the highest percentage of mortalities. Mortalities in the Amish population were significantly older (mean age: 39 years vs 27 years, P = .003) and had significantly higher ISS (mean ISS: 29 vs 10, P < .001) compared to Amish patients who survived.Discussion: The majority of mortalities occurred in the pediatric and geriatric age groups and were falls. Further intervention and outreach in the Amish population should be done to highlight this particular cause of mortality.Level Of Evidence: Level III, epidemiological. [ABSTRACT FROM AUTHOR]

Families who raise children with genetic conditions manage health care within the context of cultural communities. For Amish families, although genetic conditions are prevalent and have been well reported, few studies document family management of these conditions. This article describes Amish family management strategies in light of the Family Management Framework's contextual factors. Ethnographic data captured variations in perspectives from Amish families with children with diverse genetic conditions, Amish community members, and health care providers. Findings describe families at the center of decision making and health care management for children with genetic conditions, utilizing health care professionals and their surrounding Amish community members as resources. Amish families' management strategies lie across a spectrum from home-oriented to medical-oriented, and this spectrum is elaborated in the findings and discussion of this article. [ABSTRACT FROM AUTHOR]

Background: While many studies have examined the relationship between social ties and joining social movements and religious groups, few studies have investigated the relationship between social ties and the likelihood of exiting such groups. Additionally, research has not considered how geography affects the membership dynamics of geographically-based congregations, specifically whether factors associated with residential mobility may also affect congregational exit in geographically-based congregations. Purpose: The purpose of this study is to examine how familial ties and place of employment affect congregational exit in geographically-based congregations. Drawing on social network and residential mobility research, this study hypothesizes that having parents and/or adult children in the same congregation and having minor children decreases the likelihood of congregational exit and working farther away from the congregation increases it. Methods: This study draws on longitudinal archival data from one Amish congregation in the Holmes County Ohio Settlement. It tests the hypotheses using logistic regression models. Results: The results show that having one's parents/adult children in the congregation and working close to the congregation are associated with a reduced likelihood of congregational exit. Having minor children in one's household is not associated with congregational exit. Conclusions and Implications: This is one of the first studies to consider how geographical requirements for congregational membership has implications for congregational exit. Given the results, congregations may be able to increase member retention by creating multigenerational ministries that support extended families and by advertising in local places of employment. As occupations increasingly shift to being primarily outside the home, Amish congregations in particular may experience more member turnover and membership instability. [ABSTRACT FROM AUTHOR]

Purpose: Glutaric acidemia type 1 (GA1), a rare hereditary metabolic disease caused by biallelic mutations of GCDH, can result in acute or insidious striatal degeneration within the first few years of life. We reviewed the orthopaedic sequelae and management of 114 neurologically injured patients with a confirmed molecular diagnosis of GA1. Methods: We performed a retrospective chart review spanning 28 years identifying 114 GA1 patients, most from the Old Order Amish population of Lancaster County, Pennsylvania, who were homozygous for a pathogenic founder variant of GCDH (c.1262C>T). We collected demographics, medical comorbidities, muscle tone patterns, Gross Motor Function Classification System level, gastrostomy tube status, seizure history, inpatient events, orthopaedic diagnoses and operative characteristics. Results: Over an average follow-up of 4.7 ± 3.4 years, 24 (21%) of 114 patients had musculoskeletal problems requiring orthopaedic consultation. Scoliosis (n = 14), hip dislocation (n = 8/15 hips), hip subluxation (n = 2/three hips), and windswept hip deformity (n = 2) in the spine and hip joint were most common. In total, 35 orthopaedic surgeries were performed in 17 (71%) patients. The most common primary operations were one-stage procedures with proximal femoral varus derotation osteotomy and/or pelvic osteotomy (n = 8/14 hips) for subluxation or dislocation. In all, 11 patients had posterior spinal fusion for severe scoliosis. With the recommended metabolic management, there were no disease- specific complications in this cohort. Conclusions: Children with GA1 who have static striatal lesions are at risk for musculoskeletal complications, especially scoliosis and hip dislocation, and appropriate operative management requires consultation with a metabolic specialist with specific considerations for fluid management and nutrition. [ABSTRACT FROM AUTHOR]

The attitudes non-members hold toward the Amish—or any ethnic, racial, and religious group—has consequences for that population, from criminal victimization to an ability to exercise human rights. Given their rapid growth and expansion in North America, an effective tool is needed to measure public attitudes toward the Amish. William McGuigan recently led the development of an Attitudes Toward the Amish (ATA) instrument, which was tested in northwestern Pennsylvania. In using the ATA in northeastern Missouri, we encountered problems with the instrument's operational validity: no significant differences were found in the responses between a university undergraduate population of largely urban/suburban origin and the local rural population when we would otherwise expect differences. We revised the instrument and administered it to the same populations. Of the 16 items in the revised version, 14 were significantly different at the p <.05 level. A factor analysis revealed four components with face validity. Based on these results, we offer the Revised ATA (RATA) as an improved instrument and make recommendations for designing instruments intended to measure attitudes toward outgroups. [ABSTRACT FROM AUTHOR]

The present study explores identity among the former Amish. While sociologists of religion have long been interested in religious identity, there has been less attention to religious identities among those who cross religious borders. Much of the literature suggests that individuals abandon former religious identities, including ethno-religious ones, when they join a new religious denomination (e.g., Sandomirsky and Wilson in Soc Forces 68:1211-1229, 1990; Sherkat and Wilson in Soc Forces 73:993-1026, 1995). While scholarship on the Jewish case challenges this assumption (e.g., Phillips and Kelner in Soc Relig 67:507-524, 2006; Sharot in Contemp Jew 18:25-43, 1997), research on other religious groups has largely overlooked these insights. This study extend insights from the Jewish case by examining holdover identities among the former Amish and comparing them with the former Ultra-Orthodox Jewish case, making use of Davidman's (Becoming un-orthodox: stories of ex-Hasidic Jews, Oxford University Press, New York, 2014) research. Analysis of in-depth interviews with 59 former Amish adults reveals that, while those who have left the Amish no longer define themselves as religiously Amish, they do not abandon their Amish identities entirely. Instead, they reconstruct the meanings of their Amishness in varied ways in their non-Amish contexts. Comparison of these patterns with former Ultra-Orthodox Jews illuminates contextual factors, including the Amish practice of adult baptism and differing normative conceptions of Amish and Jewish identities, that contribute to variation in holdover identities across these cases. Altogether, these results suggest that ethno-religious identities are not mutually exclusive of other denominational identities and support the conceptualization of religious identities as complex, multilayered, and constructed in particular contexts in interaction with existing notions about religious groups. [ABSTRACT FROM AUTHOR]

Purpose: This case report describes the phases of an Amish Burn Care Project and the lessons learned throughout the process. Method: Data sources to construct the case report included participant observation, interviews, archival documents, and a focus group. Results: The narrative is organized into five phases of a participatory research approach: engagement, formalization, mobilization, maintenance, and expansion. Lessons Learned: Community-initiated research led to legitimate change, working together for change took time, team members grew in mutual trust and respect for each other, cultural humility brought personal and professional growth, and capacity building took place through mutually supported efforts. [ABSTRACT FROM AUTHOR]

Developing preservice teachers with a strong understanding of culturally relevant pedagogy should be a priority for all teacher education programs. Although much focus is placed on diversity in urban areas, diverse classrooms are found in all education settings. This paper demonstrates how a rural opportunity expanded the cultural awareness and culturally responsive teaching of four preservice special education teachers. Knowledge shared between teachers in an Old Order Mennonite community and these preservice teachers resulted in growth for all participants. Through immersion with the Mennonite community, four key themes emerged: (a) culturally relevant communication, (b) goal setting, (c) culturally sensitive curriculum materials, and (d) creation of a classroom to match the students' needs. [ABSTRACT FROM AUTHOR]

This study analyzes the ways in which one community newspaper connects a broad, diverse population bound by a common ideal. The subject of the research is the national edition of The Budget, a weekly newspaper produced by and mailed to Amish and Mennonite readers. The newspaper’s correspondents typically pass along information about local life, such as illnesses, marriages, and descriptions of community activities. Using Benedict Anderson’s construct of “imagined communities” as a framework, this research explores the portrayals of Amish and Mennonite life in those dispatches and considers the ways those portrayals unite readers. The study identifies four dominant themes around which imagined Amish and Mennonite communities may coalesce: emphases on community, tradition, worship and spirituality, and outward symbols of community membership. The study argues that those common themes are especially important to the Amish and Mennonite communities given their growing geographic dispersal. The study illustrates the way a media outlet may affirm community membership in a diaspora. By providing a platform for writers to share daily routines, the newspaper creates a space for the vicarious experience of community. [ABSTRACT FROM AUTHOR]

The author discusses topics which includes newspaper "The Budget", community journalism and Amish communities. Other topics which includes Mennonite communities, American media and diasporic community are also discussed. In addition, topics which includes professor Michael Clay Carey are also mentioned.

The author discusses topics such as communication, community and common. Topics discussed include book "Imagined Communities" by Benedict Anderson, Mennonites and Amish. Other topics which includes newspaper "The Budget", social cohesion and community life are also discussed. Book "Community Over Chaos: An Ecological Perspective on Communication Ethics" by James A. Mackin is also mentioned.

For all the liberties granted Westerners, a small stream of seekers is looking into the seemingly austere plain Anabaptist sects (Amish, Mennonites, etc.). What are they seeking? Using theories of modernity, secularization, and gender as guides, this study analyzes survey data from a web-based convenience sample of 1074 seekers. Females, young adults, and evangelicals are overrepresented. Chief attractions include religious seriousness, strong community, and modesty. A factor analysis of all 21 attractions produced six latent attraction variables. Seekers characteristic of: (1) the 'family' factor seek to consolidate social domains around the family, granting parents greater control in offspring socialization, (2) the 'femininity' factor reject an increasingly change-minded, sexualized mainstream youth culture, (3) the 'personal conviction' factor tend towards evangelical fundamentalism, mistakenly viewing plain people as a sweeping statement against secularization, (4) the 'primitivism' factor are seeking to demodernize in tangible ways, (5) the 'stability' factor desire a stabilizing social system to address psychological stresses, and (6) the 'returnees' factor are looking to rejoin, either after having left earlier in life or having discovered plain ancestry. Depending on changes in broader society, characteristics of religions may incidentally correspond with era-specific stresses, triggering a generation of seekers, as is the case here with plain Anabaptists. [ABSTRACT FROM AUTHOR]

Objectives. The United States eliminated indigenous wild polioviruses (WPVs) in 1979 and switched to inactivated poliovirus vaccine in 2000, which quickly ended all indigenous live poliovirus transmission. Continued WPV circulation and use of oral poliovirus vaccine globally allow for the possibility of reintroduction of these viruses. We evaluated the risk of a U.S. polio outbreak and explored potential vaccine needs for outbreak response Methods. We synthesized information available on vaccine coverage, exemptor populations, and population immunity. We used an infection transmission model to explore the potential dynamics of a U.S. polio outbreak and potential vaccine needs for outbreak response, and assessed the impacts of heterogeneity in population immunity for two different subpopulations with potentially low coverage. Results. Although the risk of poliovirus introduction remains real, widespread transmission of polioviruses appears unlikely in the U.S., given high routine coverage. However, clusters of un- or underimmunized children might create pockets of susceptibility that could potentially lead to one or more paralytic polio cases. We found that the shift toward combination vaccine utilization, with limited age indications for use, and other current trends (e.g., decreasing proportion of the population with immunity induced by live polioviruses and aging of vaccine exemptor populations) might increase the vulnerability to poliovirus reintroduction at the same time that the ability to respond may decrease Conclusions. The U.S. poliovirus vaccine stockpile remains an important resource that may potentially be needed in the future to respond to an outbreak if a live poliovirus gets imported into a subpopulation with low vaccination coverage [ABSTRACT FROM AUTHOR]

Self-transcendence, the ability to expand one’s relationship to others and the environment, has been found to provide hope which helps a person adapt and cope with illness. Spiritual well-being, the perception of health and wholeness, can boost self-confidence and self esteem. The purpose of this descriptive correlational study was to describe the relationship between self-transcendence and spiritual well-being in adult Amish. A random sample of Old Order Amish was surveyed by postal mail; there were 134 respondents. Two valid and reliable questionnaires were used to measure the key variables. The participants had high levels of self-transcendence and spiritual well-being and there was a statistically significant positive relationship between the two variables. The findings from this study will increase nurses’ awareness of the holistic nature of the Amish beliefs and assist nurses in serving this population. Additional research is needed to develop further understanding of the study variables among the Amish. [ABSTRACT FROM PUBLISHER]

The following article describes a program that was designed to identify gifted and talented Hispanic and Native American children in the visual arts in two rural schools. The multidimensional identification procedures as well as the needs of each community are presented. The overall outcomes are discussed emphasizing the positive effects that were observed in the participating students. [ABSTRACT FROM AUTHOR]

Although abundant literature focuses on tourism impact perspectives, folk communities' perceptions of tourist gaze and its effects on the cultural fabric of host communities as a subject of inquiry has received scant attention. To shed new light on this discourse, this study investigates perceived impacts of tourist gazing within the framework of resistance theory. The Old Order Amish (OOA) are positioned on a resistance scale, with an open-resistance stance at one end and a full-cooperation stance at the opposite end of the spectrum. This study gathers data from 42 OOA families residing in the state of Iowa, United States. The results show mixed reactions by the OOA and indicate a middle approach of resistance, termed as "negotiated reciprocity" on the resistance continuum. [ABSTRACT FROM AUTHOR]

The author discusses community journalism. Topics discussed include "Engaged Journalism: Connecting With Digitally Empowered News Audiences" by Jake Batsell, newsrooms of media company Gannett and newspaper "The Budget". Other topics which includes professor Michael Clay Carey and Amish communities are also discussed.

The author discusses topics such as religion, sociology and diaspora. Topics discussed include Amish diaspora in United States, catholicism and jews. Other topics which includes religious communities, newspaper "The Budget" and media and religion are also discussed. In addition, topics such as professor Michael Clay Carey is also mentioned.

Traditional Amish culture is an enduring culture that is characterized and driven by a simplicity that is sharply contrasted with the complex daily lives of contemporary mainstream Americans. Yet, Amish culture is not static; rather it is a dynamic culture that has realized change primarily driven by increased interaction with the non-Amish who have become interested in Amish-made products. The purpose of this paper is to illustrate how quilts, a symbol of traditional Amish culture, have become a catalyst that has contributed to both change as well as perseverance in Amish culture. This research is based on a year of ethnographic participant observation in an Old Order Amish settlement. The commercialization of Amish quilts has created an important economic connection to the complex outside world and as a result has contributed to both enduring and changing cultural meaning. [ABSTRACT FROM AUTHOR]

Horse-drawn buggies are rarely used in modern society except among certain religious groups. Northeastern Indiana has one of the largest populations of one such group: the Amish. Although there are papers written about the incidence of buggy crashes, no paper has specifically addressed the specific types of injuries sustained when buggies collide with motorized vehicles. This paper reviews the types of injuries sustained when such events occur. [ABSTRACT FROM AUTHOR]

Presents a case study that examined the care of a dying elderly Amish woman living in a rural Amish community in the U.S. Background of the Amish population; Aspects of the Amish culture; Factors that affect the health care of the Amish population; Implications for nursing practice.

In this article, an analysis has been provided of the counterintuitive affective response Old Order Amish youth make to unique cultural prescriptions for adolescent deviance, which have been constructed by adult Amish culture. Data reported on were gathered as part of a larger ethnographic study and through more than 60 in-depth interviews on this particular topic. Evidence was found that supports the basic principles of Terror Management Theory, although in an unexpected and indirect fashion. Rather than function as a specialized cultural-anxiety buffer against fear generated by the contemplation of mortality, as Terror Management Theory would predict, the deviance prescribed for youth culture produces high levels of anxiety and depression for Amish youth. In this cultural context, youth find existential value in adult, not youth, culture. [ABSTRACT FROM AUTHOR]

The literature on precommitment in order to avoid temptation has provided a powerful analytical tool in explaining individual behavior. However, a thorough discussion is lacking of how groups of like-minded individuals work together to bind themselves through even more powerful strategies. There are binding strategies, and combinations of strategies, that are difficult (if not impossible) to pursue individually. Thus, by working together, individuals may increase the chances of successfully resisting temptation while lowering the costs of doing so as well. One example of collective precommitment is the case of the Amish and Social Security. Social Security not only went against the religious beliefs of the Amish, but threatened their very society as well. By studying the Amish case, we can see how individuals working collectively can bind themselves more effectively than they can by working alone. [ABSTRACT FROM AUTHOR]

Discusses a study which examined hate crimes against the Amish with a particular focus on offender neutralization techniques that are used after the offenses have been committed to justify and/or rationalize their behavior. Reasons behind the crimes committed against the Amish; Information on several neutralization techniques; Discussion on the tendency of offenders to use neutralization techniques.

Looks at an outbreak of rubella among the Amish of northeastern Ohio between April 1990 and April 1991. Religious exemption from recommended immunization taken by members of this community; Case definition; Description of the outbreak; Study methods and results.

Focuses on Amish farmer Samuel Miller's successful introduction of the genre of nature essays into Amish writing. Miller's appropriation of nature writing in a manner that connected it to the Amish cultural value of closeness to nature and the soil; Key factors that facilitated the introduction of the genre; Nature writing and personal narratives.

The article focuses on the study of parent-child relations in Amish and non-Amish community. Amish are a group of people who came to the United States in around 1740. The motive of the study was to measure the characteristic behavior of parents toward their offspring as experienced and perceived by the child. The Amish community is homogeneous in the totality of its culture and psychology. The article deals with the study of differences in the homogeneity of the non-Amish and Amish children's perception of their parents' behavior toward them. Amish parents generally want their children to follow in their footsteps and they work together toward the goal that they direct to them. Therefore, there is expected child behavior, independent of external rewards, which may lead to a more stabilized perception of both parents. There is much resemblance in mother-child relations in the Amish and non-Amish community but father-child relations exhibited by Amish community reflect a wide variation when compared to non-Amish groups.

Focuses on cartilage-hair hypoplasia, which is a rare and recessive cause of dwarfism. High risk of recurrence of the disease; Study of the disease among the Amish who are originally from Berne, Switzerland and who speak a South German dialect; Hemoglobin and leukocyte counts and other laboratory tests; Microscopic examination of the scalp hair; Association between metaphyseal dysostosis, pancreatic exocrine deficiency with malabsorption and neutropenia; Appearance of cartilage-hair hypoplasia due to homozygosity for an autosomal recessive gene.

The Plain community is the fastest-growing religious minority in Wisconsin. This community has a high incidence of genetic disorders, many of which are identifiable through newborn screening. We describe efforts by the Wisconsin Newborn Screening Program (WNSP) to improve health care in the Plain community by targeting early identification of, and intervention for, patients with inherited metabolic disorders. WNSP formed partnerships with families and health care providers to increase awareness of screening procedures and the intended benefits of screening, modify testing algorithms to enhance detection, and establish medical homes for patients with confirmed disorders. The estimated number of Plain newborns screened increased by 25.5% during the study period, from 547 in 2011 to 736 in 2017; 122 persons underwent carrier testing, and 143 newborns received second-tier testing. From 2014 to 2017, affected patients received 71 metabolic evaluations in their community medical home without travel to major health centers. This article demonstrates how a comprehensive public health program can help increase screening rates, enhance detection, and establish follow-up care in a hard-to-reach religious community. A key lesson learned was the importance of communication among all stakeholders to develop an effective public health program. [ABSTRACT FROM AUTHOR]

The article discusses about cartilage hair hypoplasia (CHH), which is a rare autosomal recessive disorder comprising short-limbed dwarfism with metaphyseal irregularity, fine fragile hair and immunodeficiency. A case report of a patient that demonstrates the typical findings in CHH and in addition presents two unusual features, including thrombocytopenia and autoimmune hemolysis development, is presented. Meanwhile, the disease was first described in the Amish population living in Philadelphia.

The article reports on the opposition of the members of the Amish division of the Mennonite faith on the swapping of eleven venerable little red schoolhouses to a brand a new $125,000 consolidated seat of learning in Philadelphia, Pennsylvania. They protested to the PWA-built structure because it signifies the modern age which they preferred to keep their children at home on the farm rather than letting the children attend the class.