Wisconsin v. Yoder

In Wisconsin v. Yoder et al (406 U.S. 205), the United States Supreme Court, by a ruling of 6-1 on May 15, 1972, upheld the judgment of the Wisconsin Supreme Court in voiding the convictions of the Amish plaintiffs (Yoder et al) under the state's compulsory school attendance law. The convictions of the plaintiffs were voided under the Free Exercise Clause of the First Amendment to the United States Constitution.

The case had come to the U.S. Court as a result of a Wisconsin compulsory school attendance law which required parents to enroll their children in public or private schools until at least the age of 16. The defendants, who were members of an Old Order Amish community, refused to send their 14 and 15 year old children to the consolidated public schools, or to otherwise provide education for them, in satisfaction of the statutes, after they had completed the eighth grade.

At lower court levels, the Amishmen were convicted of violating the statute and fined. They claimed that their rights under the free exercise of religion clause (First Amendment of the U.S. Constitution) were violated by the statute and appealed the conviction. Their appeal was heard by the state Supreme Court, where they were upheld. The State of Wisconsin then took the matter to the United States Supreme Court.

Chief Justice Warren Burger delivered the majority opinion of the court, joined by Associate Justices William J. Brennan, Potter Stewart, Byron White, Thurgood Marshall, and Harry Blackmun. Justice Stewart, joined by Brennan, wrote a concurring opinion, as did Justice White, joined by Brennan and Stewart. Justice William O. Douglas filed an opinion dissenting in part. Justices Lewis F. Powell and William Rehnquist took no part in the deliberations or decision of the case.

The Amish schools controversy

The background to the 1972 US Supreme Court decision in the Wisconsin v. Yoder case was a decades-long controversy surrounding educational reform as it affected the Amish religious community. The issues involved concerned the consolidation of rural school districts (the one-room schoolhouse) into larger districts, compulsory school attendance laws, and teacher certification, all of which were seen by the Amish as threats to their way of life.

The move towards schools consolidation

The one-room schoolhouse of rural America (affectionately known to many Americans as the "little red schoolhouse" though, in truth, it was more often white) continues to be a staple of American nostalgia. At one time in the early decades of the 20th century, one-fourth of all rural pupils in the United States attended one of nearly 188,000 such schools.However, throughout the 20th century, and, in fact, beginning even before that, the one-room schoolhouse was largely phased out in favor of "consolidated" schools until at present, there are very few such schools remaining.

In the one-room school, a number of pupils (usually a few dozen at most) in grades 1 through 8 were all taught together by a single teacher. By consolidating several such one-room schools into one, larger school, a number of practical and educational benefits could be achieved, or so it was alleged by the proponents of consolidation.

These alleged benefits included the possibility of a more diversified curriculum, the ability of the teacher to devote more time to the pupils of each grade level, lower financial costs, and the extension of quality education to rural students.

But while many Americans lamented the loss of the one-room country schoolhouse with its nostalgic recollections of a simpler time, for one group, it meant more than that. The Amish, who have always taken a skeptical attitude towards progress and modernity generally, considered that the intrusion of the consolidated public schools and the extension of the minimum age for compulsory education which went with it, threatened their very existence as a religious community and a people.

Compromise and confrontation

The schools controversy erupted in several states, including Pennsylvania, Indiana, Ohio, Nebraska, Kansas, Iowa, and Wisconsin - in short, wherever there were significant concentrations of Amish. Prior to this (and until about the mid 1950s), the Amish generally had sent their children to the public schools for elementary education - that is, up through the 8th grade, or age 14. But with the schools controversy and the push by educational reformers to consolidate rural districts, the Amish began to withdraw their children from the public schools and form their own Amish schools to provide basic elementary education.

In each case, the schools controversy took slightly different forms. In Pennsylvania, beginning as early as the late 1930s, the issue centered on consolidation, teacher certification, and the accompanying revision of the state mandated compulsory attendance laws which were extended to age 16.

In the Pennsylvania case, a compromise was reached in 1955 whereby the state would accept a form of home education and training, typically centered around the Amish home and farm, as satisfactory compliance under the state's vocational education provisions. All that was required of the Amish vocational schools was record-keeping on the part of the Amish and a few hours per week in attendance at an established school. Teachers (often the child's parents or family) were not required to be certified in accordance with the state's certification standards. This worked well and some other states copied the Pennsylvania plan.

In Iowa in the mid-1960s, the schools controversy erupted onto the national stage when public school officials in one district, accompanied by police, arrived at an Amish private school with the intention of transporting the Amish children into town to the consolidated school against the wishes of their parents. The press had got wind of the operation in advance and the nation was treated to pictures of tearful Amish fathers and mothers watching as some of their children were bussed off to town with other Amish children fleeing into a nearby corn field to avoid being seized. Throughout the crisis in Iowa, Amish parents were fined for violating the school attendance laws, and when they refused to pay the fines, which they felt would be an admission of guilt, were arrested and imprisoned. Farms, stock, and harvest were seized and put on the auction block.

Images of apparently peaceful, law-abiding American citizens having their lives disrupted and their children taken away in this fashion, reminiscent as they were, in the minds of many, of the kind of religious persecutions which the forebears of the Amish had experienced in Europe and which they had fled for the promised freedom and tolerance of America, sparked a nationwide outcry.

Eventually, Iowa governor Harold Hughes stepped in and ordered a cooling off period while a less explosive solution could be sought. In 1967, the Iowa state legislature passed an amendment to the state's educational standard's law permitting bona fide religious groups to file for an exemption to the state's standards, and the Iowa confrontation was defused.

Meanwhile, as a result of the Iowa events, Reverend William C. Lindholm, a Lutheran minister, formed with others the National Committee for Amish Religious Freedom. The Amish themselves do not believe in settling disputes by resorting to courts either to prosecute others or to defend themselves. It was this Committee which would lead the fight, financially, legally, and politically, which resulted in the US Supreme Court ruling in Wisconsin v. Yoder.

The Wisconsin case

Events in Green County, Wisconsin, which was the home to a recently established Amish community, served as the immediate backdrop to the Court's ruling. There Jonas Yoder, Wallace Miller, and Adin Yutzy (who, ironically, had moved to Wisconsin from Iowa a few years before to avoid the schools controversy which had erupted there) were tried for violating the compulsory school attendance law in Green County.

Rev. Lindholm's National Committee took up the cause and defended the men at lower court levels and, when they were convicted and fined, appealed the convictions to the Wisconsin Supreme Court where the convictions were set aside on constitutional grounds involving the Establishment Clause of the First Amendment to the US Constitution.

The Court decision

Oral arguments were presented before the Supreme Court on December 8, 1971 and the decison on the case was issued on May 15, 1972.

In arguments presented before the court, William B. Ball, an attorney specializing in constitutional issues related to the separation of church and state, represented the respondents (Yoder, at al) as chief counsel. He had had been engaged for that purpose by the National Committee for Amish Religious Freedom.

Friends of the Court briefs were filed by a variety of religious bodies, including the National Council of Churches, the Seventh Day Adventist Church, the Mennonite Central Committee, the American Jewish Congress, the Synagogue Council of America and the National Jewish Commission on Law and Public Affairs. The U.S. Catholic Conference also supported the Amish, although they did not file a formal legal brief.

Among the expert witnesses called on behalf of the Amish respondents were John A. Hostetler, author of Amish Society and Donald Erickson, editor of the volumePublic Controls for Non-Public Schools, who testified as a specialist on educational issues.

The Amish position

The Amish, through their legal representatives, argued that enforcement of the state's compulsory school attendance law, requiring formal school education beyond the 8th grade, would have serious harmful consequences to their religious community and their faith and that of their children. It was further asserted that their beliefs concerning higher education were fundamental to their religion and its values and therefore, that the state's efforts to enforce the compulsory attendance law against them was a violation of their rights, under the Constitution of the United States, to the free exercise of their religion and to the rights of Amish parents to direct the education and upbringing of their offspring.

Amish objections to the public schools were centered on the values imparted by such education. Whereas the Amish way of life was based on the desiderata of separating themselves from the world and its values, beliefs which they held to be central to the Bible prescriptions for a Christian life, the schools sought to inculcate values emphasizing the material life and the preparation of their charges for life in a consumer oriented, industrial society. And whereas the Amish believed in community welfare above the spirit of individualism, the schools, in their view, promoted a competitive spirit which exalted the individual above the group.

Essentially, the court supported in unequivocal terms the Amish position on these and other issues. As Chief Justice Warren Burger put it, writing for the Court:

"The high school tends to emphasize intellectual and scientifc accomplishments, self-distinction, competitiveness, worldly success, and social life with other students. Amish society emphasizes informal learning-through-doing, a life of 'goodness', rather than a life of the intellect; wisdom rather than technical knowledge; community welfare, rather than competition; and separation from, rather than integration with, contemporary worldly society."

Speaking of the Amish and their relation to the world, Burger went on to state:

"As a result of their common heritage, Old Order Amish communities today are characterized by a fundamental belief that salvation requires life in a church community separate and apart from the world and worldly influence. This concept of life aloof from the world and its values is central to their faith."

"Amish objection to formal education beyond the eighth grade is firmly grounded in these central religious concepts."

Regarding the desire of the Amish to raise their children in accord with theit own religious beliefs and values, Burger again supported the Amish position, in these words:

"Formal high school education beyond the eighth grade is contrary to Amish beliefs, not only because it places Amish children in an environment hostile to Amish beliefs with increasing emphasis on competition in classwork and sports and with pressure to conform to the styles, manners, and ways of the peer group, but also because it takes them away from their community, physically and emotionally, during the crucial and formative adolescent period of life."

"In short, high school attendance . . . interposes a serious barrier to the integration of the Amish child into the Amish religious community."

Several expert witnesses were called to testify regarding the effects of the state's compulsory attendance law on the Amish. Dr. John Hostetler (author of Amish Society and at the time and for many years since considered the world's leading expert on the Amish) testified regarding the consequences of the compulsory attendance law, stating, in his opinion, that it would "result in the destruction of the Old Order Amish church community as it exists in the United States". Dr. Donald Erickson testified to the effect that the Amish system of learning did "succeed in preparing their high school age children to be productive members of the Amish community." The state did not counter either of these assertions (see below).

The State's case

The prosecution case was handled by Assistant Attorney General for the State of Wisconsin, John W. Calhoun. The State of Wisconsin did not contest the fact that the Amish were a bona fide religion or that the application of the state's compulsory attendance laws would possibly or likely have serious detrimental effects on the Amish religious community.

As Justice Burger stated in his opinion, delivered on behalf of the Court:

"In sum, the unchallenged testimony of acknowledged experts in education and religious history . . . support the claim that enforcement of the State's requirement of compulsory education after the eighth grade would gravely endanger if not destroy the free exercise of respondents' religious beliefs."

Instead, they claimed that religious liberty is no defense against compulsory education laws and that the state had overriding interests in the promotion of education among all its citizens.

Or, as Justice Burger put it, again on behalf of the Court:

"It's (i.e., the State's - ed) position is that the State's interest in universal, compulsory formal secondary education to age 16 is so great that it is paramount to the undisputed claims of respondents that their mode of preparing their youth for Amish life, after the traditional elementary education, is an essential part of their religious belief and practice . . ."

The State of Wisconsin also asserted on its behalf that the statutes in question were neutral in that they applied equally to all citizens and did not apply just to religious groupings or to any particulat religion. The Court, however, refused to dispose of the case on this ground, stating (in Burger's words):

"A regulation neutral on its face may, in its application, nonetheless offend the constitutional requirement for governmental neutrality if it unduly burdens the free exercise of religion."

Douglas' dissent

When a Justice of the U.S. Supreme Court files an opinion separate from the opinion of the court, he or she could do so for a number of reasons. First, one or more of the Justices could disagree with the outcome of the case in which event he/she could file a dissenting opinion. Or, a Justice may file a concurring opinion expressing agreement with the decision but disagreement as to the reasoning behind the decision. Yet another possibility is that the case might involve multiple respondents and one or more of the Justices feels that different results (differing from the Court's majority opinion) should apply to the different respondents, in which case a partial dissent may be filed.

This latter situation was the case in the matter of Wisconsin v. Yoder and Justice Douglas. Justice Douglas was in agreement with the Court's findings that "the religious scruples of the Amish are opposed to the education of their children beyond the eighth grade". This much was, in fact, not contested by any of the parties to the case, including the State. But Douglas then went on to state that he disagreed with "the Court's conclusion that the matter is within the dispensation of parents alone."

Douglas raised the issue of the rights of the involved children to have a say in the matter and it was on this issue that he dissented in the case of two of the three respondents, asserting that the children should have been canvassed as to their views. In his words:

"Crucial, however, are the views of the child whose parent is the subject of the suit. Frieda Yoder has in fact testified that her own religious views are opposed to high school education. I therefore join the judgement of the Court as to respondent Jonas Yoder. But Frieda Yoder's views views may not be those of Vernon Yutzy or Barbara Miller. I must dissent, therefore, as to respondents Adin Yutzy and Wallace Miller, . . ."

Instead of concurring with the Court in these two latter cases, Douglas held that the matter as relates to them should be sent back to the lower court in order that the opinions of the two schoolchildren involved be sought and that the hearings should then be re-held upon remand of the case.

Legacy of Wisconsin v. Yoder

In its judgement in re the case of the Amish and compulsory education, the Court recognized an exception to the State's right to compel school attendance. However, the ruling was narrowly based and by no means "opened the floodgates" to challenges to compulsory attendance laws nationwide. In fact, Wisconsin v. Yoder represents the only exception the Court has granted to such laws.

Furthermore, the Court went out of its way to indicate that this case was restricted only to religious objections, placing philosophical objections beyond the Court's protection. In the words of Chief Justice Burger, in delivering the opinion of the Court:

". . . if the Amish asserted their claims because of their subjective evaluation and rejection of the contemporary secular values accepted by the majority, much as Thoreau rejected the social values of his time, . . ., their claims would not rest on a religious basis. Thoreau's choice was philosophical and personal rather than religious, and such belief does not rise to the demands of the Religion Clauses."

Philosophical objections thus became the purview of the political arena and not the legal arena.

In spite of the narrowness of the Court's ruling, the case was, and is, of enormous significance for at least one group - the Amish themselves, who continue to operate their traditional one-room schoolhouses to educate their children through the eighth grade.