I came to the life of Joseph W. Yoder (1872-1956) as neither a historian nor a biographer but as a poet and writer. Initially, I believed he could show me how a person can become an author and also remain part of the Mennonite community. I believed he might exemplify how anyone from an ethnic or traditional background can become an artist without breaking ties with his place and people of origin. During the course of my research, however, the question shifted. As I began to see how fraught his relationships were, I became more interested in understanding how this particular Amish-born individual became an American, engaged in public life and discourse, even as he maintained conversations with individuals from his community of birth. The story and methods of my research are described more fully in the Epilogue, but here I wish to recognize the voices, thought, work, and generosity of many people who made this book possible. This project began as a New York University doctoral dissertation, and I appreciate the selflessness of scholars who supported my efforts on a topic they knew little about themselves: director Gordon Pradl and readers Judith Weissman, Denice Martone, John Mayher, and Berenice Fisher. Fellow graduate students Marylou Graham and Jennifer McCormick were my sharpest and most loyal critics in those years. Historians of Anabaptist groups Steven Reschly and Leonard Gross provided helpful commentary on the text; John and Beulah Stauffer Hostetler and John Ruth were guiding lights along the way; and Peter Powers offered useful critique of an earlier draft. Among those who provided valuable assistance and access to archival materials are Donald Durnbaugh and Nancy Seigel at Juniata College; John Sharp, Dennis Stoez and Joe Springer at Goshen College; Joel Alderfer at the Mennonite Heritage Center in Harleysville, Pennsylvania; Caroline Wenger and Lloyd Zeager at the Mennonite Historical Society in Lancaster, Pennsylvania; David Luthy at the Heritage Historical Society in Aylmer, Ontario; Janet Olson at the Northwestern University Archives; Paul Schrock at Herald Press; and Rosalie A. Long at the Ross Library in Lock Haven, Pennsylvania. I am especially thankful to those individuals who reflected on personal memories of Yoder in conversations that were critical to this pro-ject: Maude Brenneman, Abner Beiler, Sadie Byler, Elam Glick, Daniel King, Twila Peachey, Kore N. Peachey, John and Salina Renno, Jesse and Annie Spicher, Dorothy Yoder, Katie B. Yoder, John D. Yoder, Mary Yoder, Naomi Yoder, Percy Yoder, Yost and Amelia Zook, and Martha Zook. Jane Crosby, Tom and Sharon Spicher, Sara and Raymond Hartzler, Miriam and Elsie Peachey, and Lois Yoder provided help and hospitality during my field work in Mifflin County, and John D. Remple offered a guest room in New York City as often as it was needed. Valuable in the work of revision and expansion of the dissertation was the research assistance of Christopher Weinmann at the Pennsylvania State University and the extraordinary efforts of S. Duane Kauffman, both in the public archives and the local Ivyland/Richboro, Pennsylvania, community. I am grateful to J. Denny Weaver and advisors of the C. Henry Smith Series for their critique, faith, and patience with this manuscript, to Jan Gleysteen for his map-making, and to publisher Michael A. King. Financial assistance from the Pennsylvania State University, the Historical Committee of the Mennonite Church, and the Pennsylvania Council on the Arts made publication of this book possible. Finally, I am indebted to my family, especially my father, whose reflections on a childhood in the Spicher (Zook) Church have influenced my thinking in many ways. And I thank David, who has lived patiently with J. W. for the past six years. —Julia Kasdorf Fixing Tradition orders:
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