When the Danger is Us: The March Friends Journal

March 11, 2022

I’m reshar­ing my March Friends Jour­nal “Among Friends” col­umn here, with a few links and extra thoughts.

For many of us, the act of walk­ing into a meet­ing­house or Friends church, sit­ting on the bench, pew, or chair and clos­ing our eyes brings an imme­di­ate sense of seren­i­ty. We can for­get our wor­ries, our to-dos, our laun­dry and dish­es pil­ing up back home and set­tle into the sweet wor­ship. Togeth­er, safe inside our beloved com­mu­ni­ty, we can turn our atten­tion to the prompt­ing of the Spir­it. There may be wor­ries inside that sacred space — social con­cerns to hold and dis­cern, the joys and sor­rows of fel­low­ship. But the wor­ship space itself is safe, a refuge of Light to inspire, recharge, and reset ourselves.

This is not the expe­ri­ence of every vis­i­tor to a Quak­er space. I’ve been in three sit­u­a­tions in Quak­er meet­ings where my kids have been in close con­tact with some­one who I lat­er learned was a ser­i­al child abuser. I’ve been at Quak­er events where assaults against young adults hap­pened, whis­pered but nev­er pub­licly acknowl­edged to pro­tect the pri­va­cy of the vic­tim — and per­haps of the spon­sor­ing organization.

Two accounts in this issue come from year­ly meet­ings (South­east Year­ly Meet­ing, North Pacif­ic Year­ly Meet­ing) that dis­cov­ered that well-liked — even beloved — youth pro­gram work­ers had been assault­ing teenagers at year­ly meet­ing events. The respons­es of Friends were not always help­ful (one even rein­stat­ed the abuser only to find out there had been more undis­closed vic­tims). Mul­ti­ple authors point out that their meet­ings had no pol­i­cy in place and that the gath­ered body fierce­ly strug­gled to bal­ance com­pet­ing feel­ings of shock, fear, and denial with desires for mer­cy and justice.

If any­thing is unique about Friends’ respons­es, it is our desire to want to see the Light in all, to trust and for­give as we try to under­stand the roots of per­son­al vio­lence. While admirable qual­i­ties, they can some­times leave us unique­ly vul­ner­a­ble to manip­u­la­tion an obser­va­tion made by a few of this month’s authors. As a self-organized soci­ety that is some­times sus­pi­cious of pro­fes­sion­al­ism, we can be ill-equipped to look for, iden­ti­fy, and respond to these kinds of disclosures.

But we need not despair. There are plen­ty of resources out there (Lau­ra McGuire’s “Han­dle with Care: Prepar­ing and Respond­ing to Dis­clo­sures” is a must-read on this). There are pro­fes­sion­als who have stud­ied the issue of abuse in reli­gious com­mu­ni­ties, many of them mem­bers of our own com­mu­ni­ty. There are also year­ly meet­ings that have gone through the pain and heart­break and devel­oped poli­cies that can act as mod­els for all of us.

Need­less to say, these are hard issues and they may be trig­ger­ing. Emo­tions can run high just read­ing these arti­cles. Please exer­cise all the self care you need.

Further thoughts:

There’s a lot of brav­ery among the writ­ers in this issue. Many felt quite ner­vous talk­ing about these issues in such a pub­lic forum. They have expe­ri­enced push-back in pre­vi­ous attempts to raise expe­ri­ences of abuse in Quak­er cir­cles. I’m real­ly proud of the authors and grate­ful that Friends Jour­nal can pub­lish an issue like this.

There’s a online pan­el talk being orga­nized with many of the authors, along with some great co-sponsors. Details are still being worked out but we’re look­ing at March 23 at 1pm ET. I’ll post here when sign-ups are starting.

The documents of Quaker slavery

February 28, 2022

Today Friends Jour­nal is fea­tur­ing two inter­views in two media on the man­u­mis­sion project out of Haver­ford Col­lege. As it hap­pens, I’m the inter­view­er on both!

For those of you turn­ing to the dic­tio­nary, man­u­mis­sions are the doc­u­ments promis­ing the free­dom of enslaved humans. Despite our pop­u­lar image, Quak­ers enslaved Africans for over a cen­tu­ry, start­ing with Quak­er on Bar­ba­dos in the 1660s. That island was the first fab­u­lous­ly suc­cess­ful British colony in the West­ern Hemi­sphere and that econ­o­my was built on sug­ar and slaves. Quak­er mis­sion­ar­ies con­vert­ed slave-owning White Bar­ba­di­ans.1

Bar­ba­dos became less friend­ly to Quak­ers in fol­low­ing decades (repres­sive laws, nat­ur­al dis­as­ters) and many moved to William Penn’s new colony in the 1680s, bring­ing their enslaved peo­ple and a Quak­er accep­tance of human bondage with them. Kather­ine Gerbner’s “Slav­ery in the Quak­er World” is a good place to start with this his­to­ry (and yes, I inter­viewed her too a few years ago).

Some Friends start­ed for­mal­ly writ­ing against slav­ery start­ing in 1688 but rich, slave-holding Friends (includ­ing William Penn) didn’t agree and the protests were shelved. It wasn’t until 1776 that Friends in Philadel­phia for­mal­ly acknowl­edged that human bondage and Quak­er prin­ci­ples were opposed. Slave-owning Friends had two choic­es: free those in their bondage or be dis­owned from the reli­gious society.

The man­u­mis­sion papers are the receipts of the for­mer Friends. Copies of the free­dom promis­es were sent up the chain of Quak­er bureau­cra­cy as proof and even­tu­al­ly end­ed up in the archives of Haver­ford College.

My first inter­view, “Inside Haverford’s Man­u­mis­sion Archives,” is with David Satten-López, the Haver­ford fel­low­ship stu­dent who dig­i­tized a por­tion of these records, and Mary Crauderu­eff, who heads Haverford’s Quak­er collections.

The sec­ond inter­view is a video con­ver­sa­tion with Avis Wan­da McClin­ton, a strong voice on remem­ber­ing the Quak­er his­to­ry of forced bondage.

I’m so glad we’re talk­ing about this trag­ic his­to­ry more and hap­py that folks like Avis, Mary, and David have let me be part of the conversation.

George Lakey on people power in Ukraine

February 25, 2022

The Quak­er activist looks back at non­vi­o­lent resis­tance strug­gles to pre­vi­ous super­pow­er inva­sions in places like 1968 Czecho­slo­va­kia and 1940s Denmark.

What strikes me as extra­or­di­nary about these and oth­er suc­cess­ful cas­es is that the non­vi­o­lent com­bat­ants engaged in their strug­gle with­out the ben­e­fit of train­ing. What army com­man­der would order troops into com­bat with­out train­ing them first? 

We’ve been talk­ing about these kinds of resis­tance in peace cir­cles for decades and kudos to Gene Sharp, who cat­e­go­rized a lot of the tech­niques, and Eri­ca Chenoweth, who has done a lot more recent work. When peo­ple doubt that paci­fism can work, we can turn to this research to prove it does — or can. The trou­ble is the body count can get high. Putin’s not an empa­thet­ic guy and it seems his para­noia and mega­lo­ma­nia is get­ting worse. I’m wor­ried that he’s not above an extend­ed blood­bath if it feeds his vision of a greater Russian.

https://​wag​ingnon​vi​o​lence​.org/​2​0​2​2​/​0​2​/​u​k​r​a​i​n​e​-​d​o​e​s​n​t​-​n​e​e​d​-​t​o​-​m​a​t​c​h​-​r​u​s​s​i​a​s​-​m​i​l​i​t​a​r​y​-​m​i​g​h​t​-​t​o​-​d​e​f​e​n​d​-​a​g​a​i​n​s​t​-​i​n​v​a​s​i​on/

War is (still) not the answer

February 25, 2022

Over on Friends Jour­nal, we’re reshar­ing this 2014 inter­view with Diane Ran­dall, who was then head of Friends Com­mit­tee on Nation­al Legislation.

Diane’s suc­ces­sor Brid­get Moix, has writ­ten a State­ment on Rus­si­a’s inva­sion of Ukraine. These kinds of state­ments always depress me because they’re always so pre­dictable — war is stu­pid, we’re Quak­ers, we believe in peace, every­one should back off of the war — but what else can you do? The truth is the truth, no mat­ter how many times we have to repeat it. Rinse and repeat as nations con­tin­ue to use mil­i­tary force to oppress others.

War is Not the Answer

Quakers, slavery, and sugar

February 2, 2022

On The­Con­ver­sa­tion, a look at how 18th-century Quak­ers led a boy­cott of sug­ar to protest against slav­ery, from Bay­lor Uni­ver­si­ty prof Julie L. Hol­comb. This is part of a series exam­in­ing “sugar’s effects on human health and culture.”

In the late 17th and ear­ly 18th cen­turies, only a few Quak­ers protest­ed African slav­ery. Indeed, indi­vid­ual Quak­ers who did protest, like Lay, were often dis­owned for their actions because their activism dis­rupt­ed the uni­ty of the Quak­er com­mu­ni­ty. Begin­ning in the 1750s, Quak­ers’ sup­port for slav­ery and the prod­ucts of slave labor start­ed to erode, as reform­ers like Quak­er John Wool­man urged their co-religionists in the North Amer­i­can Colonies and Eng­land to bring about change. 

None of this will be new to reg­u­lar read­ers of Friends Jour­nal and Lar­ry Ingle reviewed Hol­com­b’s book for us in 2017. But it is inter­est­ing to think about the eco­nom­ic aspects both of ear­ly Friends’ embrace of slav­ery in Bar­ba­dos and Penn­syl­va­nia and also of the abo­li­tion­ists’ boy­cott tac­tics. These days orga­ni­za­tions like the Earth Quak­er Action Team con­tin­ue to com­bine social wit­ness with strate­gic eco­nom­ic pressure.

Back to Fox

January 28, 2022

Johan Mau­r­er is revis­it­ing Fox’s Jour­nal as he copy­ed­its a Russ­ian translation

This task of edit­ing the Russ­ian trans­la­tion has brought me face to face once again with this unapolo­get­i­cal­ly bold wit­ness and his raw tes­ti­mo­ny. What am I to do with him? How is he a mod­el or mea­sure for the Friends move­ment today? Do we have among us — do we endure among us — those who might make such bold claims … to be empow­ered with God’s mes­sage to the same degree as the orig­i­nal writ­ers of Scrip­ture?… to be per­fect­ly redeemed from temp­ta­tion? … to lead peo­ple into the same place where he was, so that they could have the same access to God’s spir­it that he claimed to have? 

Wess Daniels: The good wine is now

January 28, 2022

From: The Wine Gave Out

When I look back at the time in that library in Eng­land where it appeared that maybe Quak­erism was already dead, I found out­side those walls a move­ment of the Spir­it that was renew­ing Friends, lead­ing Friends in faith­ful­ness to chal­lenge their year­ly meet­ing struc­tures and the exclu­sion of some of God’s chil­dren, new meet­ings aris­ing to meet con­tem­po­rary needs, and young peo­ple tak­ing lead­er­ship roles often reserved for Quak­ers twice their age. There is good wine among Friends being faith­ful to Jesus. 

It seems to me that his­to­ry became a par­tic­u­lar­ly favorite Quak­er past time for two rea­sons: our avoid­ance of any­thing resem­bling a creed, and our post-schism desire to authen­ti­cate “our brand” of Quak­erism as the “real Quakerism.”

As the Friends move­ment splin­tered into a dozen or com­pet­ing sects in the nine­teenth cen­tu­ry (most notably espe­cial­ly Hick­site vs. Gur­neyite vs. Wilbu­rite), we could mine and inter­pret the his­to­ry of “ear­ly Friends” to divine which branch they would have favored. And by col­lect­ing and inter­pret­ing old Quak­er jour­nals and epis­tles we could map out an “authen­tic” Quak­er set of beliefs and practices.

The prob­lem is that most ear­ly Friends didn’t go about to cre­ate a new sect: they were Chris­tians get­ting back to the basics. Part of the thrill of hear­ing George Fox’s ser­mons is that he wasn’t just recit­ing or proof-texting scrip­ture, but speak­ing it as if it were new and fresh and true. That’s hard to do. I know I often reach for the rhetor­i­cal crutch of the “ear­ly Quak­ers,” but the irony is that those very Friends weren’t stuck on his­to­ry. I think part of this is a dis­tinct­ly mod­ern sen­si­bil­i­ty: those of us brought up in West­ern aca­d­e­m­ic tra­di­tions think about time and change dif­fer­ent­ly than mid-seventeenth cen­tu­ry British sheep­herders. But as Wess points out, it’s just as much a result of wine that’s sat out too long and gone a bit vinegary.