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  QZ&AMISH

The Amish understand a life-changing truth about technology the rest of us
don’t

  Jason Reed/Reuters
  Into the past. (NB: Not all Amish groups permit photography)
    * Michael J. Coren

  By [10]Michael J. Coren

  Climate reporter
  Published May 18, 2018Last updated on May 29, 2018This article is more
  than 2 years old.

  The Amish have negotiated a pact with modernity. Whereas much of the
  contemporary world sees technological progress as inevitable, [11]even
  a moral imperative, the Amish ideal lives in the past, circa 1850.

  It’s not that the Amish view technology as inherently evil. No rules
  prohibit them from using new inventions. But they carefully consider
  how each one will change their culture before embracing it. And the
  best clue as to what will happen comes from watching their neighbors.

  “The Amish use us as an experiment,” says Jameson Wetmore, an engineer
  turned social researcher at the [12]Arizona State University’s School
  for the Future of Innovation in Society. “They watch what happens when
  we adopt new technology, and then they decide whether that’s something
  they want to adopt themselves.”

  After observing a given technology’s effect on outside society, Wetmore
  explains, each Amish community can vote on whether to accept or reject
  it. If a person is seriously ill, checking into a hospital is
  acceptable. So is accepting a ride in a Ford F-150. But the Amish
  refuse to own television or automobiles because they’ve decided those
  technologies erode their community and neighborliness.

  For the rest of us, the cost of technological convenience may be coming
  due. Wetmore, who has [13]studied the Amish intensively (pdf), suggests
  that contemporary society needs to take a new approach to
  technology—one that weighs the value of our new tools before welcoming
  them into our lives. Quartz spoke with Wetmore about the lessons that
  the Amish, a religious group of just 200,000 in the US, hold for the
  rest of the world.

  The following interview has been condensed and edited for clarity.

  Quartz: What have you noticed about Americans’ relationship with
  technology, and how that’s changing?

  One of my favorite stories is about the World Fair in the 1930s. The
  motto of the 1933 World Fair in Chicago was “[14]Science Finds,
  Industry Applies, Man Conforms.”

  It was really a very prevalent idea that technology was going to save
  us all. Basically, we needed to worship it if we were going to have any
  chance of survival. This was just out of the Great Depression. There
  were a lot of really destitute people. Governments and companies were
  saying that technology can lead us out of this. It may not always be
  comfortable, but we have to ride it out.
  Library of Congress

  That is the clear push coming into the 1930s and into the 1940s and
  1950s. Household technologies are all the rage. When you hit the 1960s
  and 1970s, there is this shift. I think the hallmarks of that shift are
  the dropping of the atomic bomb, and then of course you have Ralph
  Nader’s [15]Unsafe at Any Speed, and you also have Rachel Carson’s
  [16]Silent Spring.

  Any idea that technology is an unmitigated good begins to be
  questioned.

  I think today Americans have a much more nuanced view of things. I
  think the number of people who think technology is an unmitigated good
  is continuing to shrink. At the same time, I think most of us haven’t
  abandoned the idea that we have a lot of problems out there and
  technology is certainly going to have to play a role in solving them.

  I have a very different reaction to, say, brake pads or air
  conditioning than technologies such as social media. How do you
  categorize technologies?

  Technologies are always part of bigger systems. If you abstract out a
  small artifact, then you’re really not understanding the role of that
  technology.  I think you’re right, most people don’t think about brake
  pads, but that’s also sort of like saying people don’t think about the
  on-off button of their television set. If you were to think about the
  role of car transportation in our lives, that’s enormous. It plays a
  hugely significant pivotal role akin, I would say, to television or
  social media.

  It’s interesting that the Amish have different districts, and each
  district has different rules about what’s allowed and what’s not
  allowed. Yet it’s very clear there are two technologies that, as soon
  as the community accepts them, they are no longer Amish. Those
  technologies are the television and the automobile.

  That’s fascinating.

  They particularly see those two as having a fundamental impact on their
  society and daily lives.

  What would you characterize as the common thread between those two
  technologies?

  I think a huge part is that they shape our relationships with other
  people. The reason the Amish rejected television is because it is a
  one-way conduit to bring another society into their living rooms. And
  they want to maintain the society as they have created it. And the
  automobile as well. As soon as you have a car, your ability to leave
  your local community becomes significantly easier.

  You no longer have to rely on your neighbor for eggs when you run out.
  You can literally take half an hour and run to the store. In a horse
  and buggy, when you don’t have your own chickens, that’s a half-day
  process.
  Jameson Wetmore
  The Indiana Amish sharing the road with their “English” neighbors.

  You’ve said before that technology is “value-laden.” What values do you
  believe are inherent in technology that the average iPhone user doesn’t
  think about?

  There has been a concerted effort to say that technologies are
  value-free. That they are simply piles of metal and wire and computer
  chips, and really the only thing that matters is the people who use
  them. This is sort of debunked. When any technology is designed, it is
  usually designed with purpose and goals. Values underlie those purposes
  and goals.

  Think about the origins of Facebook. This was not a value-free
  technology. The goal was to connect people. That’s a value a lot of
  people held and a lot of people flocked to it because they shared that
  value.
  When any technology is designed, it is usually designed with purpose
  and goals. Values underlie those purposes and goals.

  But technologies also change the equation. We have this long-running
  conversation about whether people kill people or guns kill people. It
  ends up being the person with a gun can kill a lot more people, a lot
  faster than a person without a gun. I’m not saying that the person
  involved doesn’t play a role, but it is the combination of the two. The
  value system changes when technology enters into it.

  And the other thing is we don’t think about the impact technology might
  have on our lives beyond the initial big idea. So the automobile was
  sold to us with this idea of a freedom we never had before. It wasn’t
  necessarily sold to us with the idea of significantly increasing
  teenage pregnancy. And I don’t believe it was designed for that purpose
  in mind. But it[17] allowed the value of premarital sex to be much
  easier to pursue, and, as a result, people pursued it. A big part of
  the sexual revolution was just the fact that young people could escape
  their parents with a car in ways they never could before.

  So can we anticipate unintended consequences way the Amish do, or are
  these systems just too complex to go much beyond first-order effects?

  The Amish use us as an experiment. They watch what happens when we
  adopt new technology, and then decide whether that’s something they
  want to adopt themselves. I asked one Amish person why they didn’t use
  automobiles. He simply smiled and turned to me and said, “Look what
  they did to your society.” And I asked what do you mean? “Well, do you
  know your neighbor? Do you know the names of your neighbors?” And, at
  the time, I had to admit to the fact that I didn’t.

  And he pointed out that my ability to simply bypass them with the
  windows closed meant I didn’t have to talk to them. And as a result, I
  didn’t.
  “I asked one Amish person why they didn’t use automobiles. He simply
  smiled and turned to me and said, ‘Look what they did to your
  society.'”

  His argument was that they were looking at us to decide whether or not
  this was something they wanted to do or not. I think that happens in
  our society as well. We certainly have this idea of alpha and beta
  testing. There are people very, very excited to play that role. I don’t
  know if they always frame themselves as guinea pigs, but that’s what
  they are.

  So how do the Amish decide on new technologies?

  For the Amish, there are no rules prohibiting new technologies. So
  typically what will happen is one member of the community will say,
  “You know, I’m fed up with axes. I’m using the chainsaw.”

  So maybe he goes out and begins to use a chainsaw. You might get some
  stern looks from neighbors, but officially it’s not prohibited. Every
  six months, the [Amish district councils] sit down and discuss. People
  are beginning to use chainsaws in our communities: Is this what we
  want? And then they have a conversation about it.

  They discuss the values, but they also discuss a little bit about the
  person already using it: whether or not it’s something they think would
  be beneficial for their society as a whole. There are times where they
  decide absolutely that this is a new technology we need.

  The classic example is that the Amish value farming as a job. More than
  anything else, the ideal Amish person is a farmer. And when the US
  government local government begin introducing regulations about milk
  safety in the 1960s and 1970s, all of a sudden [their milk] didn’t meet
  those regulations. The Amish technique didn’t allow it. [The rules
  required dairy producers to constantly agitate the milk, chill it to a
  certain temperature and deliver it once per day to the local milk
  distributor.]
  Wetmore
  A tank and propane-powered milk agitator on an Amish farm.

  The Amish sat down and thought long and hard about this. Some Amish
  communities said: Nope, we’re done. We can’t interface with these
  English people anymore. And they began to make cheese. Other Amish
  communities said, No, we want to make sure we stay in milk production.
  This is really important to us, so we’re going to create some systems a
  little different from everyone else, but we’re going to create some
  refrigeration systems that run on propane so it won’t hook up to the
  electrical grid.

  But the Amish said the Sabbath was something they would not change.
  They would not compromise their day of rest. They worked with local
  milk wholesalers and arranged to have their milk picked up early
  Saturday and Saturday night, so they would have Sunday free. They were
  willing to compromise and they thought about their values.

  I’m trying to imagine an analogy in our society for something like
  Facebook. Is it the process, or is it the values behind that process
  that matter?

  I think it’s both. One thing it’s taken me awhile to understand is that
  I don’t think the Amish believe in progress. I don’t think the Amish
  believe there is a perfect world in the future. I think that is
  something that drives a lot of our society: the idea there must be
  progress and there is a place we need to get to.

  [For us], I think we’re willing to do a lot more experimentation and
  have a lot more failure, to be fair. It’s pretty crazy if you stop to
  think about it to realize that car travel is so important to us, that
  were willing to sacrifice 30,000 to 40,000 lives a year for it.

  Even I can’t imagine a world without that.

  What do you think is the real clear downside to the approach the Amish
  have adopted of dealing with technology in the modern world?

  We have to admit, regardless of whether you’re really frustrated with
  technology or even call yourself a Luddite, technology has done some
  incredible and amazing things to our world. All things being equal,
  it’s hard to say decreasing infant mortality and radically increasing
  the life expectancy of people isn’t in some ways good.

  I think if you’re like the Amish, it’s not a goal you are going to be
  working for. You’ll be satisfied with much lower life expectancies. At
  the same time, they benefit from the risks we’ve taken in our society.
  For the most part, they’re not going to run to the local doctor for a
  cold. But if one of their people gets a nasty disease or develops
  cancer, they will use the latest Western medical devices and approaches
  in order to help cure that. To some extent, they got a little bit of
  the best of both worlds.

  They have the ability to keep themselves separate, and try to enjoy a
  much slower lifestyle than us. At the same time, they can jump into our
  world occasionally when there are big problems.

  Do you think the opposite is happening where people in our society want
  to jump into their world? Not become Amish per se, but people are
  trying to replicate some of those characteristics.

  I wrote an article a couple years ago that we’re all becoming a little
  bit more Amish. Again, the Amish don’t always simply reject a
  technology, but they have very specific rules about how it is to be
  used.

  What really fascinated me over the last few years is the number of
  people who have developed rules about their cell phone usage. The
  federal government doesn’t really regulate cell phone usage at all.
  Some state governments regulate whether you can use it while driving,
  but nobody says you are not allowed to use your cell phone at the
  dinner table.
  The Amish don’t always reject a technology, but they have very specific
  rules about how it is to be used.

  Yet it’s very hard to find a person who hasn’t at least considered
  making a rule for themselves and, of course, sometimes for their
  family, that dinner time is a time for direct family communication.
  That communication is more important, at least for that time period,
  than mobile phone communication.

  And so people have constructed their own rules to make sure that they
  really prioritize what they value which is that time to be together,
  face to face.

  And this is our way of negotiating with technology. Rarely do we as
  individuals outright reject technology, but we carefully calibrate the
  role that it plays in our lives.

  I sometimes do a poll. I hold up my mobile phone and ask how many
  people love this technology. I usually get 75% of the people raise
  their hands. And I say, who hates his technology. And I usually get 75%
  of the people raising their hands. The overlap is definitely there.

  It’s clear that our lives are changing. Where do you think we’re going
  to end up in the next ten or even 50 years in terms of our relationship
  with technology?

  I would urge people to to read this amazing science fiction short story
  by EM Forster called “[18]The Machine Stops.” It was written in 1908.

  In the story, basically everyone is online 24 hours a day, and everyone
  lives underground in their own little caves. Nobody interacts
  physically with anyone anymore. It’s the story of one young man who
  wants to break out of this.

  It is really disturbing that someone over 100 years ago predicted what
  we might do with the technology. That they could see the kernels of
  that. Now, I don’t think we’re going to end up where this is, but the
  fact that you can see the shapes of it today is still amazing to me.

  One of the things I’ll be curious about is that there there seem to be
  people who are much happier online than interacting with people
  face-to-face. If that kind of communication becomes privileged, if it
  becomes that you can make more money that way, if it’s cheaper that
  way, then more people may be drawn to that kind of life.

  You see trend lines moving in that direction?

  I’m less interested in making predictions about the future, more
  interested in noting that there are different scenarios possible and
  encouraging people to consider what is the role they want to live in.

  At the beginning of the age of the automobile, nobody said, All right:
  30,000 people a year are going to die. Is that a decision we want to
  make? What did happen is a very intense discussion about whether a car
  should be allowed on the road and who should be at fault when a car
  drives over a four-year-old in the street.
  Tufts

  In the 1930s, we ended up as a society deciding that four-year-olds
  should be the one to blame. We began to train people even before they
  began to speak about how to cross the street and how to avoid it in the
  street. We redesigned our world to be safe for automobiles and
  dangerous for children.

  Those are the conversations we’re having today.

  I never thought about it that way.

  In 1915, the safest place for your kid was the street. That’s where
  everyone played in New York City. Strangers might come and go, but
  there was always a neighbor looking out the window. We had parks, of
  course, but the proliferation of city parks came after we decided an
  automobile should be allowed to take over the streets, and we had to
  find a place to take our children. So we redesigned our cities to make
  them safer for automobiles.

  So how are the Amish faring in the modern world?

  The Amish go through this period called rumspringa, or running about.
  Between 15 to 20 years old, your community will choose to turn a blind
  eye if you go out to explore the English world. Maybe you get a job at
  McDonald’s. Maybe you even buy a used car. You may still live at home,
  and maybe have your car behind the family barn, so you don’t embarrass
  your parents. Basically, the Amish are given a chance to explore our
  world. They are making an informed decision. In a sense, when are they
  truly deciding to become Amish, they are rejecting our world.
  In the 1960s and 1970s, 75% of Amish children would decide to become
  Amish adults. The most recent statistics show that’s up to 95%.

  Sociologically, it’s a really important part of their culture that they
  allow young people to spend some time in our world. They have to
  decide: Am I going to become Amish? It’s an incredibly important
  decision because if they choose not to become Amish, they can come and
  go as they please. They probably can’t live in their parents’ house
  anymore, but they’re welcome to come back and celebrate birthdays with
  their family.

  If they choose to become Amish and then leave the Amish church, then
  they are shunned. They’re no longer allowed to come and go. Nobody in
  the community is allowed to speak to them ever again. That’s true with
  your parents and siblings and everyone else who were in the Amish
  church. And this is their way of saying: Look, you’re either going to
  make a commitment to us or not, but that commitment has to be complete.

  When sociologists were really diving into the Amish culture in the
  1960s and 1970s, 75% of Amish children would decide to become Amish
  adults. The most recent statistics show that 95% are now choosing to
  join the Amish Church.

  More and more Amish kids are spending time in our world and deciding
  that’s not what they want. I suspect at the heart of a lot of it is the
  pace of change, and the perhaps to some extent the value system of our
  world becoming even more distant from the Amish world than it was just
  20 or 30 years ago.

  Does that surprise you?

  You know, I always find that number surprising. Even now, it’s hard to
  fathom. Yeah, you’ve grown up Amish all your life, but there’s a lot of
  amazing things in our world. To decide to not be a part of it, I would
  think there would be more that would want to join our world. To some
  extent, it’s a bit of an indictment I think.

  The Amish have always rejected our world, but now they’re doing it in
  record numbers!

  You mentioned that the Amish can have their cake and eat it too because
  they move in and out of the modern world. Can we have our cake and eat
  it too, to some extent, if we’re careful at making decisions about new
  technologies?

  To understand what’s going happening with technology, we will always
  have to experiment. And we’re always going to have to experiment on
  real people.

  This is an issue that hits close to home here. Less than a mile from
  where I’m standing [in Phoenix, Arizona], Elaine Herzberg was
  [19]killed by an autonomous Uber vehicle. I fully recognize the only
  way we’re going to get automated vehicles running in this world is to
  test them on city streets. Now, if we were to sit back and think about
  the values of the society here, we might say that testing those
  vehicles at 10 PM at night outside of a concert hall where a huge
  amount of alcohol had been served was not the best place to be testing.
  Perhaps testing in a school zone when children are present is not the
  best place to test an autonomous vehicle.

  But those are decisions that local people here did not have the chance
  to make. There are better and worse ways to do it. It doesn’t have to
  be tested on everyone all at once.

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