A Quaker view of work?

May 13, 2021

Kathz at the newish blog Quak­er Lev­eller points out a telling omis­sion in our books of Faith and Prac­tice:

Bellers’ state­ment about the poor stands out because there is so lit­tle in Quak­er Faith and Prac­tice about the expe­ri­ence of being employed. By com­par­i­son, a great deal is includ­ed about Quak­er busi­ness­es and busi­ness ethics — from the point of view of those who own, run and invest in them. But many peo­ple and many Quak­ers today engage and strug­gle with the world of work as employ­ees. Even more live valu­able lives out­side paid employ­ment — and if we real­ly believe in “that of God” in every­one, this might also help us to see the val­ue in the work peo­ple do, whether it is paid or not. 

Kathz found lit­tle prac­ti­cal advice for wage work­ers. I’m remind­ed of the year I worked the night shift in the local super­mar­ket after get­ting the boot from a Quak­er out­reach posi­tion. What did any of our Quak­er dis­cus­sions have to say to my fel­low work­ers here at a throw­away job with crap­py boss­es and mis­er­able pay?

Quaker institutional values at a historically Quaker school

April 3, 2021

There’s been a lot of talk late­ly about what it means for an insti­tu­tion to claim a Quak­er iden­ti­ty. See for exam­ple the great con­ver­sa­tion start­ed by Wess Daniels.

Here’s a refresh­ing take from an inde­pen­dent cam­pus news­pa­per from his­tor­i­cal­ly Quak­er Swarth­more Col­lege James Sutton:

I do find the rhetor­i­cal deploy­ment of Quak­er Val­ues in almost every on-campus debate to be disin­gen­u­ous, to say the least. Call me cyn­i­cal, but I seri­ous­ly doubt that most Swat­ties care much at all about the almost 400-year-old denom­i­na­tion. Out­side of hav­ing a slight­ly high­er per­cent­age of stu­dents from elite Quak­er prep schools like Sid­well Friends, it’s a safe bet to say that the vast major­i­ty of Swat­ties have gone their entire lives bliss­ful­ly untrou­bled by the Inner Light. How many even know why Quak­ers are called Quakers? 

I remem­ber being on Swarth­more cam­pus one time years ago when a prospec­tive stu­dent tour came walk­ing by. I chuck­led at the hon­esty when the tour guide men­tioned Quak­ers but quick­ly reas­sured any ner­vous tour goers that it was­n’t Quak­er any­more. As Sut­ton writes, “It would be entire­ly pos­si­ble, even easy, how­ev­er, for a Swarth­more stu­dent to spend all four of their years at the col­lege hav­ing essen­tial­ly no engage­ment with any­thing approach­ing Quakerism.”

As I wrote on Wess’s thread:

A use­ful metaphor for me is ask­ing how much “Quak­er DNA” an insti­tu­tion has. None will be 100%. Some types will on aver­age have more (eg, month­ly meet­ings vs a school) but even w/in a class some will be more in the Quak­er stream and this can change over time. 

A col­lege will always have mul­ti­ple influ­ences. The great­est will always be the cul­ture and expec­ta­tions of high­er ed. A school will also have a longer-running rep­u­ta­tion and influ­ences aris­ing from its most impor­tant aca­d­e­m­ic or sport­ing pro­grams. Some­where way down might be an ongo­ing iden­ti­ty from a his­tor­i­cal denom­i­na­tion­al iden­ti­ty. Some schools court this — Guil­ford and Earl­ham come most imme­di­ate­ly to mind In the Quak­er con­text — and some have reduced it to a vague and very occa­sion­al invo­ca­tion of “Quak­er values.”

Rest in peace Gladys Kamonya and David Zarembka

April 1, 2021

I’m so very sad to hear of the deaths this week of Gladys Kamonya and David Zarem­b­ka. I know Gladys only through her out­sized rep­u­ta­tion but David I knew start­ing in the 1990s as part of the U.S. war tax resis­tance move­ment. He was always a steady pres­ence there, act­ing as the nation­al group’s trea­sur­er and adult-in-the-room for younger activists like me.

In recent years I’ve known him as a steady Friends Jour­nal con­trib­u­tor, writ­ing fea­tures and many (many!) Forum let­ters — he was always quick to email to tell us when an arti­cle uncon­scious­ly assumed a U.S. per­spec­tive! He was a self­less net­work­er, always try­ing to build bridges between dif­fer­ent branch­es of Friends. Friends Jour­nal’s Octo­ber 2019 issue on “Friends in Africa” was ground­break­ing for us. His­tor­i­cal­ly, U.S. unpro­grammed Friends have tend­ed to dis­miss African Friends for rea­sons of the­ol­o­gy, his­to­ry — and sure­ly race. It felt heal­ing to invite those voic­es into the mag­a­zine; some of those rela­tion­ships have con­tin­ued in sub­se­quent issues. But that 2019 issue would not have been as far-ranging had it not been for David’s work shar­ing the call for sub­mis­sions and encour­ag­ing and advis­ing authors.

As I edit arti­cles nowa­days, I some­times hear a voice ask “what kind of email will David Zarem­b­ka write me if I don’t con­tex­tu­al­ize this author’s state­ment?” It’s kind of hard to believe I won’t be see­ing him pop up in my inbox again. I’m sure there are so many more David and Gladys sto­ries to be shared. I only knew one small cor­ner of their min­istries but I can hon­est­ly attest that I am a bet­ter per­son for it. Rest in peace and God bless, Gladys and David.

Links:

Who’s the misfit?

March 18, 2021

Some time back in the 1990s I attend­ed a retreat at Cen­tral Philadel­phia Friends Meet­ing. One exer­cise broke us up into small groups of about eight Friends. I for­get the exact query we were asked to con­sid­er but I remem­ber being sur­prised and then shocked as one Friend after anoth­er con­fessed that they wor­ried they weren’t a good enough Quaker.

Let me assure you these Friends were a sol­id cross-section of the meet­ing’s most respon­si­ble and spir­i­tu­al­ly ground­ed mem­bers, a few of them well-known in the year­ly meet­ing and in nation­al Quak­er circles.

If these Friends weren’t prop­er Friends, who the heck was?

There’s all sorts of poten­tial rea­sons for this sort of impos­tor syn­drome. Those of us who weren’t born in the reli­gious soci­ety don’t have the pedi­gree, per­haps? Maybe we did­n’t go a Quak­er school. Maybe we don’t have the silki­est tongues or flu­en­cy in Quak­erese while give Quak­er min­istry. It’s easy to feel out­side if you’re the wrong race or eth­nic­i­ty, if you’re too loud or too opin­ion­at­ed. But I think part of it is also a long his­to­ry of idol­iz­ing a few cer­tain fig­ures in the dis­tant past. Who of us is up there with Ben­jamin Lay or Lucre­tia Mott or John Wool­man? (This goes the oth­er direc­tion too, in which we some­times over­claim these folks. See Gab­breell James’s “We Are Not John Wool­man.”)

In the first video of Quak­er­S­peak’s eight sea­son, Mary Lin­da McK­in­ney asks, Am I Good Enough to Be a Quaker?

I always march to my own drum­mer and my drum­mer doesn’t play the type of music that any­body around me ever wants to hear. I’m pret­ty much a mis­fit in any com­mu­ni­ty that I’m around, and that includes Quak­ers… But spir­i­tu­al­ly to be a good Quak­er is to seek the will of God as an indi­vid­ual and cor­po­ral­ly with oth­ers, and from that per­spec­tive I feel like I’m a good Quak­er because I do want to live my life let­ting God’s will flow through me and I want to do that in com­mu­ni­ty with others 

I think the RSOF can use all the mis­fits it can attract.

An intro to Barclay’s Apology

March 18, 2021

Over on the Wood­brooke web­site, Rhi­an­non Grant makes a case for why this ear­ly Quak­er text is still rel­e­vant.

Work­ing through a text like this can be reward­ing. Although some ques­tions seem very dif­fer­ent in today’s world, there are many points which seem rel­e­vant. Like some oth­er ear­ly Quak­er writ­ers, he gives mov­ing descrip­tions of meet­ing for wor­ship and the spir­i­tu­al effects it can have. He has a knack for vivid images which clar­i­fy some the­o­log­i­cal ques­tions… His insis­tence on the impor­tance of wait­ing to be led by the Spir­it before we speak in wor­ship, teach, or offer oth­er kinds of min­istry is still rel­e­vant to my Quak­er com­mu­ni­ty. And even when I dis­agree with him, I find it use­ful to be prompt­ed to think through ques­tions from his perspective. 

William Penn’s 12 slaves (a citation mystery)

March 17, 2021

There has been renewed atten­tion in Quak­er cir­cles to William Pen­n’s slave­hold­ing in recent years. Late last year, the board that man­ages the William Penn House in Wash­ing­ton, D.C., decid­ed to embark on a renam­ing process because of the slav­ery, a deci­sion that has spawned a num­ber of seem­ing­ly end­less com­ment threads on Face­book, like this one. One thing that’s fas­ci­nat­ing is that many of the new advo­cates have set­tled on a spe­cif­ic num­ber of slaves. From Friends Com­mit­tee on Nation­al Leg­is­la­tion:

Despite his con­tri­bu­tion to U.S. his­to­ry and his inten­tions of found­ing a colony built on “broth­er­ly love,” William Penn owned 12 slaves in his estate, Pennsbury.

Twelve slaves. As part of my job is fact-checking, I like to double-check num­bers like that. Penns­bury Manor, the muse­um devot­ed to Pen­n’s life in his colony, just refers to a slave com­mu­ni­ty and pro­vides five names (Sam, Sue, Yaff, Jack, and Peter). So how has 12 become a cit­ed num­ber? Let’s go diving.

I don’t know FCN­L’s sources but a recent edi­to­r­i­al sub­mis­sion came to me in recent months cit­ing an August 2020 arti­cle by Michaela Win­berg in the online pub­li­ca­tion Bil­ly Penn, “William Penn kept enslaved peo­ple. These are some of their names”:

The records that exist aren’t total­ly clear, but it seems as if Penn enslaved rough­ly 12 peo­ple at his Penns­bury Manor estate, which was locat­ed in what is now the Philly sub­urbs. These peo­ple were pur­chased off the first slave ship known to have arrived in Philadel­phia, and were of African and Car­ribean [sic] descent.

I’m a fan of Bil­ly Penn but it’s not an aca­d­e­m­ic source. For­tu­nate­ly they gave a link to their asser­tion, a Sep­tem­ber 2012 arti­cle by Jack H. Schick in… oh dear, my own pub­li­ca­tion, Friends Jour­nal!In “Slav­ery in Penn­syl­va­nia” he wrote:

Quak­ers, though con­cerned and in the fore­front of efforts to end the insti­tu­tion of slav­ery, were not inno­cent. While liv­ing on his estate at Penns­bury Manor, before he returned to Eng­land for­ev­er in 1701, William Penn kept 12 slaves.

No cita­tion was giv­en but as Jack­’s edi­tor I can affirm he is fond of Wikipedia. I’m fair­ly con­fi­dent that he got his ref­er­ence from this entry, “His­to­ry of slav­ery in Penn­syl­va­nia”:

William Penn, the pro­pri­etor of the Province of Penn­syl­va­nia, held 12 slaves as work­ers on his estate, Penns­bury. They took part in con­struc­tion of the main house and out­build­ings. Penn left the colony in 1701, and nev­er returned.

If you ask Google “How many slaves did Penn have?” it gives you “12 slaves” as its instant answer and links to this Wikipedia page. Giv­en that the all-knowing search engine thinks this a vet­ted answer wor­thy of a 32-pixel head­line, how much can we trust it?

The imme­di­ate answer is: not much. Wikipedia has no cita­tion (as of this writ­ing; I should prob­a­bly go edit it myself). The trail would go cold there if not for the plat­for­m’s obses­sion with keep­ing its revi­sion his­to­ry. Through that one can find that the claim on Pen­n’s slaves dates to the Octo­ber 2007 cre­ation of the entry.

William Penn, the founder of the Penn­syl­va­nia colony, owned 12 slaves on his estate, Penns­bury; how­ev­er, he grad­u­al­ly became a sup­port­er of the abo­li­tion of the institution.

Thir­teen years of edits has reworked the sen­tence quite a bit but the 12 num­ber remains from the begin­ning and in that first Wikipedia draft there was a cita­tion to a USHis​to​ry​.org page. This is a still-extant web­site pro­duced by the Inde­pen­dence Hall Asso­ci­a­tion, a Penn­syl­va­nia non­prof­it found­ed in 1942. The process of link rot is at work, alas, and Wikipedi­a’s 2007 link gives a “page not found” today. Thank­ful­ly Archive​.org can take us back in the ear­ly aughts and let us read it in all of its early-oughts design glo­ry (it takes me back to see a back­ground image used to cre­ate a col­umn!). The USHis­to­ry post is just a cut-and-paste of a 2003 arti­cle in the Philadel­phia Inquir­er (again, acces­si­ble thanks to Archive​.org). Reporter Melis­sa Dribben’s lede goes right to the point:

William Penn owned at least 12 slaves. Dur­ing his life he grad­u­al­ly came around to advo­cat­ing abo­li­tion, but when he died in 1718, Penn­syl­va­nia was a long way from end­ing the practice.

Fur­ther down she men­tions Gary B. Nash and Jean R. Soder­lund and their 1991 book, Free­dom by Degrees: Eman­ci­pa­tion in Penn­syl­va­nia and Its After­math. For the first time in this train of cita­tions we’ve actu­al­ly come to trained his­to­ri­ans! And I’d be hard pressed to think of any two aca­d­e­mics I would trust more to doc­u­ment this era of colo­nial Penn­syl­va­nia than Nash or Soder­lund. It’s long out of print but Google Book­s’s pre­view gives us the moth­er lode:

Quak­er pro­pri­etor and his asso­ciates made no effort to pro­hib­it black slav­ery in the City of Broth­er­ly Love and its envi­rons. Indeed, Penn owned at least twelve slaves him­self and stat­ed at one point that he pre­ferred them to white inden­tured ser­vants because slaves could be held for life. Though in one ear­ly will the pro­pri­etor pro­vid­ed for man­u­mis­sion, slaves worked on his Penns­bury estate in Bucks Coun­ty through­out his tenure. One of these slaves was Black Alice who died in 1802 at age 116. She recalled often light­ing the pro­pri­etor’s pipe.13

The para­graph has a cita­tion [see update, below] but the lim­it­ed Google Books pre­view does­n’t include the cita­tion index and used copies are a bit too pricey for me (by chance I am cur­rent­ly read­ing Nash’s very fas­ci­nat­ing Forg­ing Free­dom, which is avail­able as a used book for a much more rea­son­able price).

I do wish that this trail of cita­tions did­n’t end at a book that’s cel­e­brat­ing its thir­ty year anniver­sary. I’m sure we’ve had a num­ber of ambi­tious his­to­ri­ans dig­ging through base­ment archives since the ear­ly 90s. Sure­ly they’ve uncov­ered more evi­dence. (For exam­ple, Black Alice, a fas­ci­nat­ing fig­ure, seems not to have been Pen­n’s slave at Penns­bury but instead was enslaved by fellow-Quaker Samuel Car­pen­ter, a friend of Penn, and own­er of an oys­ter house where Alice worked from age five.) But at least this one asser­tion — that Penn owned exact­ly or around or over twelve slaves — has a sol­id aca­d­e­m­ic source at its root.

Update March 18, 2021:

I emailed Jean R. Soder­lund, who gave me the sources for that para­graph in Free­dom by Degrees!

The cita­tions in note 13 are: Dunn et al., eds, Papers of William Penn, 3:66 – 67; 4:113 – 14; Han­nah Penn to James Logan June 6, 1720, and Logan to Han­nah Penn, May 11, 1721, Penn Papers, Offi­cial Cor­re­spon­dence, 1:95, 97, HSP; Samuel P. Jan­ney, The Life of William Penn (reprint 1970), 421; Nash, Forg­ing Free­dom, 12.

She did quite a bit of work dig­ging through the records con­cern­ing Pennbury after pub­lish­ing the book and says “I don’t remem­ber being con­cerned about the ref­er­ence to ‘at least twelve’ in Free­dom by Degrees.”

I’ve also edit­ed Wikipedia. Thirteen-plus years after their stat showed up on the “His­to­ry of slav­ery in Penn­syl­va­nia” page, Nash and Soder­lund final­ly get the citation.

Getting meeting minutes in the news

March 17, 2021

Nice opin­ion piece in a pub­li­ca­tion called CT Mir­ror from “Twelve Con­necti­cut Quak­ers,” Quak­ers and soli­tary con­fine­ment: We thought it was a good idea. Now we don’t!

It starts with the well-known sto­ry of nine­teenth cen­tu­ry Quak­er prison reform­ers who with good inten­tions invent­ed soli­tary con­fine­ment at the East­ern State Pen­i­ten­tiary in Philadel­phia. It then goes on to talk about mod­ern prison-reform advo­cates. It namechecks Michelle Alexan­der, talks about the U.S. Soli­tary Con­fine­ment Study and Reform Act of 2019 and sim­i­lar leg­is­la­tion in states.

Almost two cen­turies after the East­ern State Pen­i­ten­tiary opened, Quak­ers and their orga­ni­za­tions (e.g. local and region­al Meet­ings, Amer­i­can Friends Ser­vice Com­mit­tee, Friends Com­mit­tee on Nation­al Leg­is­la­tion) are work­ing to end the prac­tice that we had a hand in cre­at­ing. We urge you to join us! 

Toward the end they quote a minute from the meet­ing. I’m some­times a lit­tle weary of polit­i­cal min­utes that nev­er see the light of day out­side of the busi­ness meet­ing but this arti­cle is a great exam­ple of inte­grat­ing that into a strong arti­cle in a local news out­let. Kudos to the twelve Con­necti­cuters (yes I had to look up that denonym).