I love conversion stories and for Friends it’s always nice to hear recent ones (I’ve sat in too many outreach meetings that seemed to assume decades-old pathways). The latest QuakerSpeak is all about What Brought Me to Quakerism.
Quaker Ranter
A Weekly Newsletter and Blog from Martin Kelley
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:
- Here was David’s very beautiful article on life at Lumakanda Friends Church in Kenya.
- His Friends Journal bylines go on for pages.
- He was passionate about peacemaking and about letting U.S. Friends know just how much amazing work was happening in East Africa.
- He was still involved with the National War Tax Resistance Coordinating Committee, which recorded a talk he gave in 2014.
- Here is the kind of Forum letter David excelled in:
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 USHistory.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).