Fancy Dutchmen were soldiers in the Pennsylvania Militia, as depicted in this early 19th century illustration
The Fancy Dutch (German: Hoch Deutsche), also known as the High Dutch, are the Pennsylvania Dutch who do not belong to Plain Dutch sects.[1][2][3] Unlike the Amish, the conservative Dunkards, or Old Order Mennonites, they do not wear plain clothing, and they fight in wars. Many popularly associated characteristics of Pennsylvania Dutch culture, including spielwerk, hex signs,[4] and other aspects of Pennsylvania Dutch art, music, and folklore, are derived from the Fancy Dutch. The tourism industry and mainstream media often erroneously attribute such contributions to the more conservative Plain Dutch, though they would reject these aspects of their more worldly Fancy counterparts.
For most of the 19th century, the Fancy Dutch far outnumbered the Plain groups among the Pennsylvania Dutch. But since the two World Wars and the subsequent suppression of the German language in the US, as well as socioeconomic trends generally, there was substantial pressure on the Pennsylvania Dutchmen to assimilate. All the while, the Amish population has grown, especially in recent decades.
Today most Pennsylvania Dutch speakers are Plain Dutch, whereas the Fancy Dutch have mostly assimilated into the larger Anglo-American ethnic culture of the United States and no longer present a distinct ethnic separateness. This fact contributes to the widespread misunderstanding in the 21st century whereby the term Pennsylvania Dutch is misinterpreted to be synonymous with the Plain Folk.
As the descendants of Palatines,[6] Fancy Dutch people were mostly from Lutheran and Reformed church congregations (non-sectarians), as well as Roman Catholics.[7] They were therefore often called Church Dutch or Church people, to distinguish them from so-called sectarians (Anabaptist Plain people),[5] along the lines of a high church/low church distinction. The adjectives Fancy and Gay similarly denoted contrast with plain practices, although frugality and unostentatiousness were in fact prevalent among most Church Dutch as well.
Anglo-Americans created the stereotypes of "the stubborn Dutchman" or "the dumb Dutchman", and made Pennsylvania Dutch the butt of ethnic jokes in the 18th, 19th, and 20th centuries, though these stereotypes were never specific to the Plain Folk; most of the Pennsylvania Dutch people in those centuries were Church people. Here is Pennsylvania Dutch Professor Daniel Miller's argument against the "Dumb Dutch" stereotype:
Where do we find so prosperous and beautiful farms as those of the Pennsylvania Dutch? Their farms in Eastern Pennsylvania are the model of the world. When we travel in the world, we can above all see the farmers, how that class of people lives. They certainly understand how to farm.
Some people say, the Pennsylvania Dutch are behind the times. Is this true? They have the best farms and the best and newest machines, and they go to good schools. In regards to them, there are some who are slow- in matters of the church. In some places they (the Plain Dutch) live in the same way as their ancestors.
Some people say that the Pennsylvania Dutch are not smart, because they aren't so knavish and tricky as some of the Yankees. They are not so quick on the tricks that many rascals use, but that is not necessary. They are better off this way. Our people can afford not do that trickery, as the bad people do. They have enough learning to be happy and righteous.
It is amazing that some Pennsylvania Dutch are ashamed in this way. They don't allow their children to speak Pennsylvania Dutch or to read it, and are embarrassed that they have Dutch blood. They can't speak good English, and they don't want to speak Dutch. Is that not dumb? The Yankees send their children to German schools to speak the good old language, but our own people want to be ashamed of being Dutch.
The prejudice is now mostly a fossil of the past, the subject of consciously clichéd jokes rather than true spite or discord ("laughing with rather than laughing at"), now that assimilation is widespread. Just as Fancy Dutch or their descendants no longer speak the Pennsylvania Dutch language with any regularity (or at all, in many cases), they are not necessarily religious anymore, meaning that calling them "Church Dutch" is no longer particularly apt, although even among those that no longer regularly attend any church, many remain cultural Christians.
The Pennsylvania Dutch came to control much of the best agricultural lands in all of the Pennsylvania Commonwealth. They ran many newspapers, and out of six newspapers in Pennsylvania, three were in German, two were in English and one was in both languages. They also maintained their Germanic architecture when they founded new towns in Pennsylvania.[9]
Pennsylvania Dutchmen already possessed an ethnic identity and a well-defined social-system that was separate from the Anglo-American identity. Their Anglo-American neighbors described them as very industrious, very businessminded, and a very rich community.[9]
Here is a conversation of two businessmen describing Germantown, the capital of Pennsylvania Dutch urban culture in 1854:
Mr Hasten: "It is a very rich community and is the finest district around Philadelphia. The highest class of people that can be served in such a community, probably of the whole American Union, is a resident in Germantown. It is a distinctly separate city."[10]
The Pennsylvania Dutch had a strong dislike for New England, and to them the term "Yankee" became synonymous with "a cheat." Indeed, New Englanders were the rivals of the Pennsylvania Dutch.[9]
Black and Indigenous peoples have historically identified with Pennsylvania Dutch culture, with many of the Pennsylvania Dutch diaspora being Melungeons, and called themselves Black Dutch.[11][unreliable source?]
Compared to the English, the Palatines maintained better relations with Indigenous peoples.
In Colonial Pennsylvania, Palatines lived between Iroquois settlements and the two peoples "communicated, drank, worked, worshipped and traded together, negotiated over land use and borders, and conducted their diplomacy separate from the colonial governments".[12] Some Palatines learned to perform the Haudenosaunee condolence ceremony, where condolences were offered to those whose friends and family had died, which was the most important of all Iroquois rituals.[13] The Canadian historian James Paxton wrote the Palatines and Haudenosaunee "visited each other's homes, conducted small-scale trade and socialized in taverns and trading posts".[13]
Relations between the Palatine Dutch and Indians were sometimes friendly. The descendants of the Palatine Dutch and Indians were known as Black Dutch.[11][unreliable source?] However, according to the National Park Service, relations were not always friendly because the Palatine settlers were in many instances "cheating the Indians in much the same way the Palatines had been cheated by the English".[14]
Slaves living within Pennsylvania lands also learned the Pennsylvania Dutch language; slavery sharply declined after the emancipation act of 1780, creating a free Black Dutch population. Slavery was finally abolished from the Commonwealth's law in 1847.[15]
In Canada, an 1851 census shows many Black people and Mennonites lived near each other in a number of places and exchanged labor, or the Dutch would hire Black laborers. There are accounts of Black families providing child care assistance for their Dutch neighbors. These Pennsylvania Dutch were usually Plain DutchMennonites or Fancy Dutch Lutherans.[19] The black-Mennonite relationship in Canada soon evolved to the level of church membership.[19]
^H.T. Dickinson, "Poor Palatines and the Parties", p. 472.
^Daniel Miller (1903). Pennsylvania German: A collection of Pennsylvania German productions in poetry and prose, Band 1. pp. 156, 157, 158.
^ abcDavid L. Valuska, Christian B. Keller (2004). Damn Dutch: Pennsylvania Germans at Gettysburg. United States of America: Stackpole Books. pp. 5, 6, 9, 216.
^Pneumatic-tube Service: Hearing Before the Committee on the Post Offices and Post Roads, United States Senate, Sixty-fourth Congress, First Session on H.R. 10484, an Act Making Appropriations for the Service of the Post Office Department for the Fiscal Year Ending June 30, 1917, and for Other Purposes with Reference to the Pneumatic-tube Service. United States of America: U.S. Government Printing Office. 1916. p. 196.
^ abDonald N. Yates (2014). Old World Roots of the Cherokee: How DNA, Ancient Alphabets and Religion Explain the Origins of America's Largest Indian Nation. United States of America: Mcfarland. p. 14.
^Preston, David. "'We intend to live our lifetime together as brothers': Palatine and Iroquois Communities in the Mohawk Valley". pages 179–189 in New York History, Volume 89, No. 2, Spring 2008, p. 188.
^ abPaxton, James, Joseph Brant and his world, Toronto: James Lorimer & Company, 2008, p. 13
^ abJames O. Lehman, James O.. Lehman, Steven M. Nolt, Professor James O Lehman, Professor of History and Anabaptist and Pietist Studies Steven M Nolt (2007). Mennonites, Amish, and the American Civil War. JHU Press. pp. 29, 30.((cite book)): CS1 maint: multiple names: authors list (link)
^Yearbook of German-American Studies, Volume 23. Society for German-American Studies. 1988. p. 20.
^Joey L. Dillard (2010). Perspectives on Black English. Walter de Gruyters. p. 20.
^Thomas White (2009). Forgotten Tales of Pennsylvania. Walter de Gruyters. p. 160.
^ abSamuel J. Steiner (2015). In Search of Promised Lands: A Religious History of Mennonites in Ontario. MennoMedia, Inc. p. 14.
