A few years ago I read and reviewed this author’s first memoir, Why I Left the Amish. Her reasons were compelling, some of them inherent in the Amish tradition, others probably atypical of most Amish families, but all together they provided a powerful impetus, that little voice inside all but the dullest that cries out, “Man the life boats! Save yourself!” I understood, having read it, why Furlong would choose to bail, but I was left with other questions, mostly regarding a gap between the end of the book and the author’s biographical blurb. Happily, I heard from her a couple of months ago; she had written a sequel, and this is it. She volunteered kindly to send it in my direction for a chance to read and review, and it is just as riveting as the first.

The first volume dealt with the horrifying domestic abuse within her family, and the failure of the church to deal with it. Furlong wondered whether she might have remained Amish had she not dreaded her home life, or at least many aspects of it, so tremendously.

It also dealt with her independent nature and intellectual curiosity (my own terms, not hers). Why would the Amish so persistently seek to stamp out the desire of some of its own members to seek higher education, I had to wonder. Would they not want Amish nurses, professors, plumbers, electricians?

The e-mail I received from the author mentioned a PBS miniseries in which she was featured, The Amish followed by The Amish: Shunned. Once I finished reading Bonnet Strings, I decided to hold my review until I could view these productions, some four hours all told. Between what she tells us in this second memoir and what is said in the miniseries, I understand. Not that I know what it is like to be Amish; far from it. But I see now why they set such strict parameters in order to preserve their culture.

The metaphor the Amish use for the individual is that of a grain of wheat. The church is a loaf of bread, and one person can’t be in that loaf without crushing out their individual needs and desires. I have heard of other cultures abroad that take this approach—the Chinese come to mind—but for a quarter million such people to be here in the USA with its John Wayne culture of independence is remarkable indeed, and it is clear to me now that to permit its members to put even one toe into the world of freedom, independence, and yes, greater risk, is to invite its youth to leave and not return. But ninety percent of Amish children grow up to be Amish. They stay Amish. And I really think the twin practices of shunning those—even one’s own children or yikes, parents!—when they leave, combined with the standing offer of reconciliation upon return, is the powerful engine that sucks many of those that have departed back into the fold.

Furlong has been independent and living in Burlington, Vermont, has built new friendships and has a serious boyfriend, but she goes back to the Amish when they come for her. She recounts how it is almost as if a mental switch has been thrown, and she suddenly no longer feels she has a choice. Until I watched the documentaries to accompany the poignant and visceral material in her memoir, I thought this was crazy. But the combination of religion, family, and the fact that there is another language, that old German dialect spoken only by the Amish, weaves a powerful spell. It is as if a voice says, “We know you in a way no one else can.” Saloma goes back to live in her old home town once. Others go back multiple times before they are able to tear away. Actually, our author made a pretty good job of it compared to others that tear themselves away, and in the end is happier that she has returned once in order to put to rest her own doubts, her own questions about whether, once out of her father’s home, she could become a successful Amish woman.

Her memoir is punctuated with memories scribed by her husband, David Furlong, who was a part of her journey out into the world. He provides a different perspective, perhaps closer to what the reader might have seen.

In reading the memoir, it occurred to me that the practice of shunning creates selective breeding. If those that become independent are allowed to return to the community at will and be welcomed, allowed to mix and mingle, then before you know it, they would intermarry. And though science has still not teased apart the mystery of which qualities in us are inbred, and which are the result of how we are raised, the stunning level of passivity among those that remain in the community is remarkable. And it is those truly passive folk that have babies, babies, and more babies. I suspect that this is how they have managed to not only not die out, as those of us on the outside would have anticipated, but thrive and grow.

With a thoughtful memoir such as Bonnet Strings, I like to read the foreword and introduction, read the book, then go back and reread both of them again. The producer of the documentaries wrote the foreword, and she mentioned that Saloma has taken the time—some thirty years–to let her experiences gel. The memoir, therefore, is not written for a therapeutic purpose, but rather to provide an account, both of the strengths and tenacity within the Amish culture, and of the resilience required of those that simply cannot find a place within it.

Because there is no middle ground. There probably never will be.

This articulate, engaging memoir is available for purchase right now. This is a great way to spend your own holiday weekend, and it would also make a terrific gift. Fascinating!