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By Leo Driedger

Before the Nineteen Forties, 90 in line with cent of Mennonites in North the USA lived on farms. Fifty years later, under ten according to cent of Mennonites proceed to farm and greater than 1 / 4 of the inhabitants - the biggest demographic block - are execs. Mennonite young ones are compelled to deal with a broader definition of group, as parochial schooling platforms are restructured to compete in a brand new market. ladies are adopting management roles along males. Many Mennonites have embraced modernity.

Leo Driedger explores the influence of professionalism and individualism on Mennonite groups, cultures, households, and faith, fairly in mild of the scholarly paintings of futurists Alvin and Heidi Tofler, which has defined the shift from a homogeneous commercial society to a varied digital society. Driedger contends that Mennonites are in a special place in assembly the digital problem, having entered smooth society rather lately. He lines developments in Mennonite lifestyles through reviewing such concerns because the shift from farming to professionalism, the position of mass media, the function of energetic management, and elevated social interplay. Menonites face some of the different demanding situations that non secular minorities in North the US come upon within the circulate to modernity, and this research offers in-depth insights into this transition.

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Mennonites in the Global Village

Earlier than the Forties, 90 in line with cent of Mennonites in North the United States lived on farms. Fifty years later, under ten in line with cent of Mennonites proceed to farm and greater than 1 / 4 of the inhabitants - the most important demographic block - are pros. Mennonite kids are compelled to take care of a broader definition of neighborhood, as parochial schooling structures are restructured to compete in a brand new industry.

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Extra info for Mennonites in the Global Village

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All this adds up to professional power to define need, prescribe treatment, conduct therapy, and evaluate work (Kraybill and Good 1982). These subtle trends have not been adequately researched. 1 Indeed, in many conservative Mennonite traditions, individualism has been viewed as suspect, and as a result it has been suppressed to a great extent, interfering with the process of creative change. We wish to examine the strengths and liabilities of individualism, and to show that it is an essential ingredient of strong leadership.

By 1989 almost all lived in cities. Dutch-origin Mennonite Brethren are dominant on the West Coast, centred around their Pacific college and seminary located in metropolitan Fresno. The greatest surprise, however, is the widespread relocation to the city on the Canadian prairies. 1), 75 and 77 per cent lived in cities by 1989. S. Pacific coast Mennonite Brethren. On the Canadian prairies, where three out of four Mennonites lived in the city in 1989, more than half were still rural in 1972. S. plains.

Few Mennonites score high on individualism. Differences in individualism and secularism may surprise some readers, however. Farmers are more individualistic, usually responsible for their own property and work, scoring twice as highly as professionals, who usually have to work with others. More farmers (26 per cent) score high on secularism, presumably because they are capitalists tending to their private property, more than professionals (13 per cent), who are involved in ministerial, educational, medical, and social services.

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