- Portable Power Station
- Lithium Battery Pack
- Solar Energy Storage
- Primary Battery
- Rechargeable Batteries
- Branded Battery
- Dry Battery
- Battery Accessories
Ships, trolleys and trains
These were not controversial in the 20 th century.
Public transport has not been in dispute except for plane trips rejected by some new order zones.
However, this is not the case with the personal mobility promised by the car.
In the 20 th century, most Americans fell in love with the car.
Speed, convenience and control --
They found it pleasant to drive.
But not Amish.
For Amish leaders who are trying to keep the church intact and unaffected by the city, cars are a threat.
They worry that its speed and ease of mobility will destroy their close rangeknit church-
Traditionally, their social relations have gained strength from faceto-
Facing the visit and physical proximity.
The car, the symbol of abandoning modernism, shows the tenacity of the Amish people to resist.
Although Amish people have made accommodation such as riding a motor vehicle and riding a horse
Transportation remains a powerful protest against the potential impact of all modern things, as we argue, which is the defining feature of Amish identity.
One member said: \"When people leave Amish, the first thing they do is buy a car.
The leader of an Amish explained the damage caused by the car, believing that (1)
They are a symbol of luxury and status designed for style, speed, comfort and convenience; (2)
They destroy the closely intertwined communities in which members live, work, worship and care for each other; (3)
They made it too easy to travel to the city; (4)
When people leave their families to work and live, they bring moral corruption; and (5)
They are dangerous because of their speed.
He believes that moral temptation is directly related to speed.
In conclusion, he believes that members must consider the overall harm of the car to the church, not just to one person.
An Amish publication claims to use it [for free [the car]
Will lead us to where we don\'t want to go \"and then reiterate how cars separate homes, increasing the temptation to get into the city and separating families from local churches.
It concludes that \"the city is designed for cars, time is marked by cars, and people recognize and judge by the cars they drive.
\"All affiliates prohibit wash members from owning or operating motor vehicles and from obtaining driver\'s licenses for personal use.
In a more progressive community, unbaptized young people may have a car during ramprinilla, but they must sell it when they join the church.
A small number of settlements allow baptized members to obtain a permit at one time, if they have to drive a truck for their UK employer, but this is very rare.
Except for some exceptions, such as forklifts in the store, self-help
Driving power tools (
Harvesters, combine harvesters, Mower and garden tractors)
It is also taboo to worry that they may eventually justify driving or owning a car.
However, in another example of the difference between use and ownership, many affiliates allow members to take non-Amish people.
Some business owners regularly employ British drivers who hold vehicles, or employ them among staff to provide labor and day-to-day transportation for businesses. Long-
Long trips by bus, train or rented van are part of life in most Amish communities.
Although the most conservative groups allow travel by bus or train, their members can only take private cars without public transport.
Avoiding cars helps maintain the social structure of the local church, which is critical to the success of Amish society. Horse-
Amish people are attracted to rural areas and engage in social interaction in their churches
The community, in turn, strengthened their homes
Focus on lifestyleUnplugged?
An Amish authority claimed that electricity and cars were the two technologies that caused the greatest damage to rural life in the 20 th century.
The author explains, \"the infinite use of current puts a world of power and convenience at our fingertips, which is not good for us.
This is especially true of household appliances.
He then argued that \"the button lights and central heating spread out the whole family at night rather than encouraging unity and communication.
\"With the electrified rural areas of the 1920 and 1930 s, the Amish community was independent and gradually decided not to access the public grid.
Like a phone, the grid is a direct connection to the outside world.
In addition, the early use of electricity was more applicable to families than to farming operations, so the church leaders felt that electricity was unnecessary and were cautious about the convenience facilities and appliances that would eventually follow.
The emergence of radio in the 1920 s was an early warning of how electricity brought secular ideas directly into the family. in the 1950 s, television quickly entered the living room of the United States, which made Amish people understand the wisdom of electricity taboos.
Shut down the grid-
Restrictions effectively buffer avalanches of electronic devices that have poured into American life in the 20 th century: radios, televisions, vacuum cleaners, air conditioners, electric lights, dishwashers, and more.
However, there is no complete ban on electricity supply in Amish communities.
The Amish have been knocking 12-
Voltage DC of battery before 120-
Power supply for public utilities.
In the last century, the difference between battery and grid current has disappeared and continues to shape the choice and innovative model of Amish people.
Even the most traditional churches use batteries.
Electric flashlights and many affiliates allow the use of battery power for small lights, fans, razors and toys at home, lights on baby carriages, and other applications. The long-
The long-term preference for batteries changed surprisingly at the end of the 20 th century, when American manufacturers produced a large number of batteries
Electric tools for home and shops.
The progressive Amish groups welcomed these new tools as they were in line with the traditional guidelines and improved production efficiency.
There are also some people in some more tolerant communities.
From battery to 120 V-
Voltage current to operate cash registers, copiers, word processors, bulbs, coffee machines and fans.
However, a large number of electronic and entertainment devices in the mainstream society do not exist at all in Amish homes.
The emergence of Amish manufacturing stores in the 1970 and 1980 s presents a new challenge: Can large equipment be powered without electricity?
In the traditional way
The only thing conservative groups allow --
Saws, Sanders, and drill bits are driven by belts that rotate the engine.
However, in the higher population, Amish mechanics create alternative energy sources by operating and compressing air using a diesel engine (pneumatic)and oil (hydraulic)for power.
Today, Amish technicians remove the motors from tools like Saw, Sanders and metal cutters and replace them with air or oil motors.
Compressed air and pressure oil are distributed to a variety of equipment through hoses or pipes.
Some communities use compressed air to pump water, power sewing machines and operate old-
Water Press washer and high quality
Speed spinner for washing clothes and dry clothes. This so-
Known as \"Amish power\" increases the productivity of the store and adds convenience to some families.
Amish technicians also made circuit boards with air and 12-
Voltage type electric switch to control repeated actions (
Imitating computerin machines.
A strange thing happened in the early 20 th century.
The First Century: many Amish people joined the environmental movement and began to enter the \"grid of God \".
\"They found that solar energy is directly connected to nature and has no wires to the outside world, which is very consistent with their values.
Amish entrepreneurs are starting to build, sell and install solar technology for Amish and non-Amish people
Amish customers are the same.
The story actually began in the 1980 s when some Amish farmers powered the bullpen with a solar charger.
Later, the Amish began to use solar panels on the roof of the horse shed to charge the batteries that power the horse\'s headlights.
Many communities now use solar energy to charge reading lights, fans, copiers, sewing machines, bulbs, word processors, and water pumps. Solar-
Power generation is also used to power small drilling machines, welding guns and other small power tools.
Amish solar installations are usually small.
Scale, not full
A size system that powers the entire home.
However, a solar owner who sold to a UK customer was very enthusiastic about explaining how a fairly large solar panel provides all the energy needed for electric lights, small household appliances, and even refrigerators and washing machines at home.
The current of the solar panel enters the battery pack, then flows into the inverter, converts to 120 volts, and then flows into the wire distribution system of the entire house.
On cloudy days, a small gasoline engine runs a generator as a backup.
In short, solar power provides the possibility of a full electrified house for Amish people.
For the elders of some Amish people, the concept is reminiscent of a terrible scene that leads to video games, big screen TVs, computers and the Internet --
Everything they try to avoid.
However, the use of solar energy by Amish people is likely to continue to grow and change --
Minded churches need to strike a balance between acceptable uses and those that can directly link them to popular culture.
Donald B. from the Amish.
Karen M. Clay billJohnson-
Weiner and Steven M. Nolt.
Reprinted with permission from John Hopkins University Press.