An Emerging Non-Voter Bloc:
The Dilemma of Plain People in Pennsylvania’s Political Chessboard

Photo caption: An Amish buggy draped with a Trump flag in Fredericksburg, Ohio, 2020. The short parade included several trucks, tractors, and buggies. A mix of Amish and non-Amish were numbered among the participants and crowd.

In the high-stakes chess game of Pennsylvania politics—the state poised to declare “checkmate” in the 2024 presidential election—there’s a piece on the board that doesn’t play by the rules. Growing in number but refusing to advance or be taken, the plain Anabaptist population presents a frustrating dynamic for political strategists who hope to draw them to the polls.

Razor-thin margins have decided recent presidential races in Pennsylvania, a trend starkly illustrated by the 2020 election. In that pivotal contest, the difference between the two major candidates was a mere 80,555 votes out of more than 6.9 million cast. This hair’s breadth margin underscores the potential impact of even small voting blocs in the state’s political landscape.

As one of the fastest-growing groups in the Commonwealth, plain people’s potential electoral clout is undeniable. Pennsylvania’s plain Anabaptist population stood at 128,195 individuals in 2020, spread across approximately 45 denominations (U.S. Religion Census). While representing only 1% of the Commonwealth’s population, plain people are a rapidly expanding demographic, fueled by high retention rates and families typically numbering six to seven children (Anderson and Thiehoff 2023).

Granted, the plain population alone wouldn’t have bridged the 2020 vote gap: about 35-40% are under 18 and only a minority of adults are registered to vote. Yet, with candidates up against narrow margins for victory, the potential impact of plain people on future elections is a dynamic that isn’t being swept aside on Pennsylvania’s political chessboard.

Reluctance to Vote

Most plain people abstain from voting due to religious policy and conviction. Their doctrinal statements generally caution against involvement in state affairs, reflecting a belief that followers of Jesus should honor authorities but focus their ministry and moral outlook outside the state apparatus. This stance stems from a theological interpretation that sees the state’s use of force—whether through military, police, or courts—as incompatible with Jesus’ teachings of turning the other cheek.

This principle applies to general separation from government processes, not just voting. Many plain people also refrain from military service, jury duty, and even opt out of Social Security. And confessions of faith throughout their history repeatedly caution against getting involved with the government. For example:

Article 13 from the 1632 Dordrecht Confession of Faith (Amish and others): “We believe and confess that God has ordained power and authority, and set them to punish the evil, and protect the good, to govern the world, and maintain countries and cities, with their subjects, in good order and regulation; and that we, therefore, may not despise, revile, or resist the same, but must acknowledge and honor them as the ministers of God, and be subject and obedient unto them, yea, ready for all good works, especially in that which is not contrary to the law, will, and commandment of God; also faithfully pay custom, tribute, and taxes, and to render unto them their dues, even also as the Son of God taught and practiced, and commanded His disciples to do; that we, moreover, must constantly and earnestly pray to the Lord for them and their welfare, and for the prosperity of the country, that we may dwell under its protection, earn our livelihood, and lead a quiet, peaceable life, with all godliness and honesty; and, furthermore, that the Lord would recompense unto them, here, and afterwards in eternity, all benefits, liberty, and favor which we enjoy here under their praiseworthy administration.”

Article 13 from the 1921 Garden City Confession of Faith (Mennonite): “We believe that all Christians should honor, pray for, and pay tribute to, and obey in all things those who are in authority in state and nation, provided however, that should instances arise in which such obedience would violate the higher law of God “we ought to obey God, rather than man,” that Church and State are separate, and while believers are to be subject to, they are not a part of the civil, administrative powers; that it is contrary to the teachings of Christ and the apostles to engage in carnal warfare…”

Article 19 from the 1963 Hartville Confession of Faith (Mennonite): “We believe that the state is ordained of God to maintain law and order. We seek to obey the New Testament commands to render honor to the authorities, to pay our taxes, to obey all laws which do not conflict with the higher law of God, and to pray for our rulers. The church should also witness to, the authorities of God’s redeeming love in Christ, and of His sovereignty over all men. In law enforcement the state does not and cannot operate on the nonresistant principles of Christ’s kingdom. Therefore, nonresistant Christians cannot undertake any service in the state or in society which would violate the principles of love and holiness as taught by Christ and His inspired apostles.”

Their distancing from government is further reinforced by a collective memory of past persecutions, both in Europe and North America, where political leaders did not respect their beliefs. Though almost unknown in today’s generation of plain people, persecution has nonetheless shaped an intergenerational mindset that impresses on plain people a sense of misalignment—suspicion even—when engaging government processes. The act of registering to vote and participating in elections can feel like an uncomfortable wrong-turn into a system in which they lose their ease, loss of control over how this unfamiliar system could be covertly manipulated against them. Among the strictest plain people, some even hesitate to register for social security numbers, open bank accounts, or, in rare cases, use numeric street addresses (versus rural route numbers), viewing such actions as inviting too much connection with a potentially hostile system.

Despite these reservations, some plain individuals do vote. The most likely voter is a males from a large plain Anabaptist settlement who is more involved in U.S. business culture and has a lenient attitude toward church rules and policies. Why mainly males? In a culture with strongly prescribed gender roles, the political realm seems more aligned with a man’s social maneuverings, probably not unlike sentiments in nineteenth century America.

Potential Republican Votes?

When plain people do vote, they overwhelmingly support Republican candidates, particularly in high-profile elections. A recent Washington Post study offers a fitting anecdote. Their analysis found that Stoltzfus, the most common Amish surname in Lancaster County, Pennsylvania, is the surname with the most consistent Republican affiliation in the United States, for both men and women. This pattern extends to other Amish-associated names like Byler and Beiler, hinting at a deep-seated cultural affinity that persists even among those who may only have Amish ancestors.

Plain people’s Republican leaning aligns with the party’s messaging on human values, free markets, and less bureaucratic regulation, which often parallels plain people’s own positions. Historically, Amish have voted when they feel an existential issue is at stake, such as the Nixon-Kennedy race in 1960 or the Bush elections in 2000 and 2004 (Kopko 2007). Recent election cycles have seen an uptick in visibility of plain people politicking, notably progressive Amish. Political Action Committees (PACs) targeting this demographic—such as the Amish PAC, which is Amish-targeting, not Amish-operated—have made efforts to register additional plain voters in 20162020, and 2022. Amish PAC has not published the exact numbers they’ve registered, but it likely maxes out at several hundred.

Yet, the 2020 election cycle has also witnessed some notable, if atypical, displays of Amish political involvement likely spearheaded by the Amish PAC. These included media attention on Amish attendance at Trump campaign rallies in Pennsylvania, buggies in a Trump parade in Ohio, and even a visit of four Amishmen to Trump’s White House December 2019—from the “New Order Tobe” (Fredericksburg, Ohio) and “Old Order-mainstream, Geauga type” (Carroll County, Ohio) groups. Notably, participants are from more lax churches as far as Amish church rules go.

Despite some conspicuous Amish politicking coming out of Ohio, Pennsylvania will most certainly remain the focus of voter registration recruitment efforts. Trump won Ohio in 2020 by a margin of 475,669 votes, while the state’s plain population—at 93,523—would have had an inconsequential impact, whether all adults voted or not. In 2024, Ohio is expected to again go Republican, even without plain people’s help.

But in Pennsylvania, the plain vote could conceivably swing elections, if not in 2024, in future races. Yes, their numbers are growing, but their impact on election outcomes is so far moderated by a deeply ingrained pattern of distancing from the government. As in recent presidential elections, some number will talk favorably about Trump and Republican causes. Others will push back, framing such talk as straying from the historic faith. The question is whether ideologies are gradually changing, as collective memories of persecution fades and plain people—including business leaders—feel more confident navigating the political realm. Additionally, the increased popularity of mail-in ballots could increase registrations. Mail-in ballots would address extra travel demands to get to polling stations—a demand especially felt by those who don’t drive motor vehicles—while making no extra demands on their long workdays. Further, it circumvents the need to show their face at a polling stations, which triggers a sense of self-enforcing shame due to the perceived moral ambiguity of voting. However, even with mail-in ballots, the very act of registering to vote may still strike plain registrants as signing their name to a blank check. “What else is the government signing me up for that they’re not telling me?

Whatever 2024 holds, as presidential races remain close in states with large, growing plain populations—and as these communities show ongoing interest in politics—Republican strategists are likely to double their efforts to tap into this potential wellspring of conservative votes.

Cite This Article

Anderson, Cory. 2024. “An Emerging Non-Voter Bloc: The Dilemma of Plain People in Pennsylvania’s Political Chessboard.” As Well As: Addendums That Redefine (blog), October 8. https://coryanderson.org/as-well-as/an-emerging-non-voter-bloc

References

Anderson, Cory, and Stephanie Thiehoff. 2023. “The Population Structure of the Amish: The Demographic Architecture of One of America’s Fastest Growing Groups.” Presented at the Population Association of America annual conference. New Orleans, Louisiana.

Kopko, Kyle. 2007. “Bush Fever: The Amish and the 2004 Presidential Election.” Paper presented at the conference Amish in America: New Identities & Diversities. Elizabethtown, PA. Subsequently published as Kraybill, Donald, and Kyle Kopko. 2007. “Bush Fever: Amish and Old Order Mennonites in the 2004 Presidential Campaign.” Mennonite Quarterly Review 81(2):165-205.

U.S. Religion Census 2020. 2023. Edited by Clifford Grammich, Richard Houseal, Erica Dollhopf, Mary Gautier, Dale Jones, Alexei Krindatch, Richie Stanley, and Scott Thumma. Kansas City, MO: Association of Statisticians of American Religious Bodies. Amish-Mennonite, Mennonite, German Baptist, Apostolic Christian, and other plain Anabaptist data contributed by Cory Anderson. Access at https://www.usreligioncensus.org/node/1639.

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