Welcoming families in meetings

April 18, 2019

An account of one British meet­ing find­ing space for families:

It has been the task of the whole meet­ing not just of one or two; there has been an aware­ness that what they are doing now will need to change and evolve. And there has been a care and nour­ish­ing of us as par­ents too, with our own spir­i­tu­al jour­neys and need for nurture.

I know, from talk­ing to oth­er Quak­er par­ents – and, very sad­ly, from par­ents who would love to explore Quak­erism but who have felt dis­cour­aged or unwel­comed – that we have been par­tic­u­lar­ly lucky. Lucky not because we found a Quak­er com­mu­ni­ty with a ready-made chil­dren’s meet­ing, but because we found a meet­ing will­ing and ready to wel­come, to make space, where there was a sense of glad­ness that we were there. 

The rise and fall of Harmonia, Battle Creek’s Spiritualist utopia

January 16, 2019

A nice pro­file on a Quak­er com­mu­ni­ty in Michi­gan that went full-in in Spiritualism:

As they came west, a num­ber brought Spir­i­tu­al­ism with them. A lot of lib­er­al Quak­ers were very inter­est­ed in Spir­i­tu­al­ism. Bat­tle Creek had a Quak­er base, they pre­dom­i­nat­ed for a while. They con­vert­ed to Spir­i­tu­al­ism as a body, and Bat­tle Creek became this south­west Michi­gan cen­ter for Spiritualism. 

Quak­era were among many of rhe ear­ly lead­ers of the Spir­i­tu­al­ist move­ment; while it even­tu­al­ly most­ly burned out, a lot of the ideas about author­i­ty and spir­i­tu­al diver­si­ty in turn influ­enced Hick­site Friends.

https://​www​.bat​tle​creeken​quir​er​.com/​s​t​o​r​y​/​l​i​f​e​/​2​0​1​9​/​0​1​/​1​6​/​r​i​s​e​-​a​n​d​-​f​a​l​l​-​h​a​r​m​o​n​i​a​-​b​a​t​t​l​e​-​c​r​e​e​k​s​-​s​p​i​r​i​t​u​a​l​i​s​t​-​u​t​o​p​i​a​/​2​2​1​4​8​0​9​0​0​2​/​?​f​b​c​l​i​d​=​I​w​A​R​2​v​e​C​N​Z​V​t​I​z​l​q​S​k​a​L​s​1​5​2​y​C​p​0​x​3​v​j​i​J​v​m​i​l​3​T​B​B​b​f​O​k​9​5​P​0​e​G​P​Y​j​K​S​r​mmU

What is the Quaker community we’d like to see?

October 23, 2018

On the Quak­erQuak­er forums, Kir­by Urn­er sets out a vision for a future Quak­er community:

My spec­u­la­tions, there­fore, cen­ter around around what a Quak­er Vil­lage might look like, under­stand­ing “vil­lage” to mean “small com­mu­ni­ty” (hun­dreds or thou­sands, but not mil­lions). How do these peo­ple live? How do they put their Chris­t­ian val­ues into practice?

Let’s say it’s a hun­dred years from now, when all of us are safe­ly dead. Or maybe we’d like to accel­er­ate the timeline?

For me, a hall­mark of Quak­erism is its egal­i­tar­i­an­ism and com­mit­ment to rotat­ing roles. That’s not a fea­ture of every branch I real­ize, and those who decry “out­ward forms” may con­sid­er Over­sight, Prop­er­ty Man­age­ment, Chil­dren’s Pro­gram etc., to be the oppo­site of “prim­i­tive” by def­i­n­i­tion. Per­haps such infra­struc­ture seems too com­pli­cat­ed, too much like every­day life. I real­ize we use our words differently. 

I like the qual­i­fi­ca­tion to imag­ine this 100 years from now. It gives us a bit of time to sort out all of the incon­ve­nient road­blocks of cur­rent apa­thy and resis­tance to change. One of the tech­niques Ama­zon is said to use is to start any new project ideas with a press release as a way to make sure the final prod­uct is focused on actu­al cus­tomer needs. Kir­by’s piece reminds me of this. What would it look like to have a strong vision of the Quak­er com­mu­ni­ties we’d like to live in someday?
http://​www​.quak​erquak​er​.org/​f​o​r​u​m​/​t​o​p​i​c​s​/​w​h​a​t​-​i​s​-​p​r​i​m​i​t​i​v​e​-​c​h​r​i​s​t​i​a​n​ity

Spiritual self-understanding as pretext to organizational renewal

October 1, 2010

Brent Bill is con­tin­u­ing his “Mod­est Pro­pos­al” series on Quak­er “revi­tal­iza­tion” on his blog Holy Ordi­nary. Today’s install­ment (part sev­en) is great but I’m not sure where it leaves us. He starts by talk­ing about how some Quak­er body’s books of dis­ci­plines (“Faith and Prac­tice”) are becom­ing more legal­is­tic as they pick up ideas from oth­er reli­gious bod­ies. He then chal­lenges year­ly meet­ings and oth­er Friends bod­ies to a “seri­ous exam­i­na­tion of their pur­pose and pro­grams” in which they ask a series of ques­tions about their purpose.

I agree with a lot of his obser­va­tion. But at the same time I’m not sure what a seri­ous exam­i­na­tion would look like or would pro­duce. In recent years my own year­ly meet­ing has devel­oped a kind of cir­ca­di­an rhythm of con­stant reor­ga­ni­za­tion, tin­ker­ing with orga­ni­za­tion­al charts, leg­isla­tive process­es design to speed up deci­sions, and chang­ing times and fre­quen­cies of events hop­ing to attract new peo­ple. And yet, as I wrote a few weeks ago, when I went to sit in on a meet­ing of the gov­ern­ing body, I was the third or fourth youngest per­son in a room of about 75 Friends. It was pret­ty much the same group of peo­ple who were doing it ten years and mul­ti­ple reforms ago, only now they are ten years old­er. We actu­al­ly ripped through busi­ness so we can spend an hour naval-gazing about the pur­pose of this par­tic­u­lar gov­ern­ing body and I can report it was­n’t the breath of fresh air that we might have hoped for.

A big part of the prob­lem is we’ve for­got­ten why we’re doing all this. We’ve split the faith from the prac­tice – and I don’t mean Chris­t­ian vs non-Christian, but the whole kit-and-kaboodle that is the Quak­er under­stand­ing of gospel order, a world view that is dis­tinct from that of oth­er Chris­t­ian denom­i­na­tions. Lloyd Lee Wil­son calls it the “Quak­er gestalt” in Essays on the Quak­er Vision of Gospel Order. When a spir­i­tu­al tra­di­tion has an inter­nal con­sis­ten­cy, and the process and the­ol­o­gy rein­force each oth­er. Archi­tec­ture and demeanor, cul­tur­al and busi­ness val­ues fit togeth­er. It’s nev­er per­fect, of course, and main­tain­ing the con­sis­ten­cy against new influ­ences and chang­ing cir­cum­stances is often the source of unnec­es­sary pet­ty squab­bling. But even some­thing as innocu­ous as a meet­ing­house­’s bench arrange­ments can tell you a lot about a group’s the­ol­o­gy and its bal­ance towards author­i­ty and individualism.

It’s our under­stand­ing of our faith and our con­cept of body-of-Christ com­mu­ni­ty which under­girds our insti­tu­tion­al struc­tures. When we don’t have a good grasp of it, we do things mere­ly because “we’re sup­posed to” and the process feels dry and spirit-less. We defend par­tic­u­lar insti­tu­tions as nec­es­sary because they’re cod­i­fied in our books of doc­trine and lose our abil­i­ty to pos­i­tive­ly explain their exis­tence, at which point frus­trat­ed mem­bers will call for their aban­don­ment as unnec­es­sary bag­gage from a bygone age.

As an exam­ple, about sev­en years ago my quar­ter­ly meet­ing went through a naval-gazing process. I tried to be involved, as did my then-Quaker wife Julie. We asked a lot of big ques­tions but oth­ers on the vision­ing com­mit­tee just want­ed to ask small ques­tions. When Julie and I asked about divine guid­ance at ses­sions, for exam­ple, one fel­low con­de­scend­ing­ly explained that if we spent all our time ask­ing what God want­ed we’d nev­er get any­thing done. We real­ly did­n’t know what to say to that, espe­cial­ly as it seemed the con­sen­sus of oth­ers in the group. One thing they were com­plain­ing about was that it was always the same few peo­ple doing any­thing but after a few rounds of those meet­ings, we ran scream­ing away (my wife right out of the RSoF altogether).

Re-visioning isn’t just decon­struct­ing insti­tu­tions we don’t under­stand or tin­ker­ing with some new process to fix the old process that does­n’t work. If you’ve got a group of peo­ple active­ly lis­ten­ing to the guid­ance of the Inward Christ then any process or struc­ture prob­a­bly can be made to work (though some will facil­i­tate dis­cern­ment bet­ter). Our books of “Faith and Prac­tice” were nev­er meant to be inerrant Bibles. At their core, they’re our “wiki” of best prac­tices for Quak­er com­mu­ni­ty dis­cern­ment – tips earned through the suc­cess­es and fail­ures of pre­vi­ous gen­er­a­tions. I think if we under­stand our spir­i­tu­al roots bet­ter we’ll find our musty old Quak­er insti­tu­tions actu­al­ly still have impor­tant roles to play. But how do we get there? I like Bren­t’s ques­tions but I’m not sure you can just start with them. Any­one want to share sto­ries of spir­i­tu­al deep­en­ing in their meet­ings or faith com­mu­ni­ties and how that fed into a renewed appre­ci­a­tion of Quak­er bod­ies and process?

Dusting off the Elders of Balby

January 28, 2010

One of the blue­prints for Quak­er com­mu­ni­ty is the “Epis­tle from the Elders at Bal­by” writ­ten in 1656 at the very infan­cy of the Friends move­ment by a gath­er­ing of lead­ers from York­shire and North Mid­lands, England.

It’s the pre­cur­sor to Faith and Prac­tice, as it out­lines the rela­tion­ship between indi­vid­u­als and the meet­ing. If remem­bered at all today, it’s for its post­script, a para­phrase of 2 Corinthi­ans that warns read­ers not to treat this as a form to wor­ship and to remain liv­ing in the light which is pure and holy. That post­script now starts off most lib­er­al Quak­er books of Faith and Practice. 

But the Epis­tle itself is well worth dust­ing off. It address­es wor­ship, min­istry, mar­riage, and how to deal in meek­ness and love with those walk­ing “dis­or­der­ly.” It talks of how to sup­port fam­i­lies and take care of mem­bers who were impris­oned or in need. Some of it’s lan­guage is a lit­tle stilt­ed and there’s some talk of the role of ser­vants that most mod­ern Friend would object to. But over­all, it’s a remark­ably lucid, prac­ti­cal and rel­e­vant doc­u­ment. It’s also short: just over two pages.

One of the things I hear again and again from Friends is the desire for a deep­er com­mu­ni­ty of faith. Younger Friends are espe­cial­ly drawn toward the so-called “New Monas­tic” move­ment of tight com­mu­nal liv­ing. The Bal­by Epis­tle is a glimpse into how an ear­li­er gen­er­a­tion of Friends addressed some of these same concerns.

ONLINE EDITIONS OF THE EPISTLE AT BALBY:
Quak­er Her­itage Press: qhpress​.org/​t​e​x​t​s​/​b​a​l​b​y​.​h​tml
Street Cor­ner Soci­ety: strecor​soc​.org/​d​o​c​s​/​b​a​l​b​y​.​h​tml
Wik­isource: en​.wik​isource​.org/​w​i​k​i​/​T​h​e​_​E​p​i​s​t​l​e​_​f​r​o​m​_​t​h​e​_​E​l​d​e​r​s​_​a​t​_​B​a​l​b​y​,​_​1​656

DISCUSSIONS:
Brook­lyn Quak­er post & dis­cus­sion (2005): brook​lyn​quak​er​.blogspot​.com/​2​0​0​5​/​0​3​/​e​l​d​e​r​s​-​a​t​-​b​a​l​b​y​.​h​tml

Conflict in meeting and the role of heartbreak and testing

September 16, 2008

A few weeks ago a newslet­ter brought writ­ten reports about the lat­est round of con­flict at a local meet­ing that’s been fight­ing for the past 180 years or so. As my wife and I read through it we were a bit under­whelmed by the accounts of the newest con­flict res­o­lu­tion attempts. The medi­a­tors seemed more wor­ried about alien­at­ing a few long-term dis­rup­tive char­ac­ters than about pre­serv­ing the spir­i­tu­al vital­i­ty of the meet­ing. It’s a phe­nom­e­na I’ve seen in a lot of Quak­er meetings. 

Call it the FDR Prin­ci­ple after Franklin D Roo­sevelt, who sup­pos­ed­ly defend­ed his sup­port of one of Nicaragua’s most bru­tal dic­ta­tors by say­ing “Somoza may be a son of a bitch, but he’s our son of a bitch.” Even casu­al his­to­ri­ans of Latin Amer­i­can his­to­ry will know this only led to fifty years of wars with rever­ber­a­tions across the world with the Iran/Contra scan­dal. The FDR Prin­ci­ple did­n’t make for good U.S. for­eign pol­i­cy and, if I may, I’d sug­gest it does­n’t make for good Quak­er pol­i­cy either. Any dis­cus­sion board mod­er­a­tor or pop­u­lar blog­ger knows that to keep an online dis­cus­sion’s integri­ty you need to know when to cut a dis­rup­tive trouble-maker off – polite­ly and suc­cint­ly, but also firm­ly. If you don’t, the peo­ple there to actu­al­ly dis­cuss your issues – the peo­ple you want – will leave.

I did­n’t know how to talk about this until a post called Con­flict in Meet­ing came through Live­jour­nal this past First Day. The poster, jan­drewm, wrote in part:

Yet my recog­ni­tion of all that does­n’t negate the painful feel­ings that arise when hos­til­i­ty enters the meet­ing room, when long-held grudges boil over and harsh words are spo­ken.  After a few months of reg­u­lar atten­dance at my meet­ing, I came close to aban­don­ing this “exper­i­ment” with Quak­erism because some Friends were so con­sis­tent­ly ran­corous, divi­sive, dis­rup­tive.  I had to ask myself: “Do I need this neg­a­tiv­i­ty in my life right now?”

I com­ment­ed about the need to take the tes­ti­monies seriously:

I’ve been in that sit­u­a­tion. A lot of Friends aren’t very good at putting their foot down on fla­grant­ly dis­rup­tive behav­ior. I wish I could buy the “it even­tu­al­ly sorts out” argu­ment but it often does­n’t. I’ve seen meet­ings where all the sane peo­ple are dri­ven out, leav­ing the dis­rup­tive folks and arm­chair ther­a­pists. It’s a sym­bi­ot­ic rela­tion­ship, per­haps, but does­n’t make for a healthy spir­i­tu­al community.

The unpop­u­lar solu­tion is for us to take our tes­ti­monies seri­ous­ly. And I mean those more spe­cif­ic tes­ti­monies buried deep in copies in Faith & Prac­tice that act as a kind of col­lec­tive wis­dom for Quak­er com­mu­ni­ty life. Tes­ti­monies against detrac­tion and for right­ly ordered deci­sion mak­ing, etc. If some­one’s actions tear apart the meet­ing they should be coun­seled; if they con­tin­ue to dis­rupt then their decision-making input should be dis­re­gard­ed. This is the real effect of the old much-maligned Quak­er process of dis­own­ing (which allowed con­tin­ued atten­dance at wor­ship and life in the com­mu­ni­ty but stopped busi­ness par­tic­i­pa­tion). Lim­it­ing input like this makes sense to me.

The trou­ble that if your meet­ing is in this kind of spi­ral there might not be much you can do by your­self. Peo­ple take some sort of weird com­fort in these pre­dictable fights and if you start talk­ing tes­ti­monies you might become very unpop­u­lar very quick­ly. Par­tic­i­pat­ing in the bick­er­ing isn’t help­ful (of course) and just eats away your own self. Dis­tanc­ing your­self for a time might be help­ful. Get­ting involved in oth­er Quak­er venues. It’s a shame. Month­ly meet­ing is sup­posed to be the cen­ter of our Quak­er spir­i­tu­al life. But some­times it can’t be. I try to draw lessons from these cir­cum­stances. I cer­tain­ly under­stand the val­ue and need for the Quak­er tes­ti­monies bet­ter sim­ply because I’ve seen the prob­lems meet­ings face when they haven’t. But that does­n’t make it any eas­i­er for you.

But all of this begs an awk­ward ques­tion: are we real­ly build­ing Christ’s king­dom by drop­ping out? It’s an age-old ten­sion between puri­ty and par­tic­i­pa­tion at all costs. Tim­o­thy asked a sim­i­lar ques­tion of me in a com­ment to my last post. Before we answer, we should rec­og­nize that there are indeed many peo­ple who have “aban­doned” their “Quak­er exper­i­ment” because we’re not liv­ing up to our own ideals. 

Maybe I’m more aware of this drop-out class than oth­ers. It some­times seems like an email cor­re­spon­dence with the “Quak­er Ranter” has become the last step on the way out the door. But I also get mes­sages from seek­ers new­ly con­vinced of Quak­er prin­ci­ples but unable to con­nect local­ly because of the diver­gent prac­tices or juve­nile behav­ior of their local Friends meet­ing or church. A typ­i­cal email last week asked me why the plain Quak­ers weren’t evan­gel­i­cal and why evan­gel­i­cal Quak­ers weren’t con­ser­v­a­tive and asked “Is there a place in the quak­ers for a Plain Dress­ing, Bible Thump­ing, Gospel Preach­ing, Evan­gel­i­cal, Con­ser­v­a­tive, Spir­it Led, Charis­mat­ic fam­i­ly?” (Any­one want to sug­gest their local meet­ing?)

We should be more wor­ried about the peo­ple of integri­ty we’re los­ing than about the grumpy trouble-makers embed­ded in some of our meet­ings. If some­one is con­sis­tent­ly dis­rup­tive, is clear­ly break­ing spe­cif­ic Quak­er tes­ti­monies we’ve lumped under com­mu­ni­ty and intergri­ty, and stub­born­ly immune to any coun­cil then read them out of busi­ness meet­ing. If the peo­ple you want in your meet­ing are leav­ing because of the peo­ple you real­ly don’t want, then it’s time to do some­thing. Our Quak­er tool­box pro­vides us tool for that action – ways to define, name and address the issues. Our tra­di­tion gives us access to hun­dreds of years of expe­ri­ence, both mis­takes and suc­cess­es, and can be a more use­ful guide than con­tem­po­rary pop psy­chol­o­gy or plain old head-burying.

Not all meet­ings have these prob­lems. But enough do that we’re los­ing peo­ple. And the dynam­ics get more acute when there’s a vision­ary project on the table and/or some­one younger is at the cen­ter of them. While our meet­ings sort out their issues, the inter­net is pro­vid­ing one type of sup­port lifeline.

Blog­ger jan­drewm was able to seek advice and con­so­la­tion on Live­jour­nal. Some of the folks I spoke about in the 2003 “Lost Quak­er Gen­er­a­tion” series of posts are now lurk­ing away on my Face­book friends list. Maybe we can stop the full depar­ture of some of these Friends. They can drop back but still be involved, still engag­ing their local meet­ing. They can be read­ing and dis­cussing tes­ti­monies (“detrac­tion” is a won­der­ful place to start) so they can spot and explain behav­ior. We can use the web to coor­di­nate work­shops, online dis­cus­sions, local meet-ups, new work­ship groups, etc., but even email from a Friend thou­sands of miles away can help give us clar­i­ty and strength.

I think (I hope) we’re help­ing to forge a group of Friends with a clear under­stand­ing of the work to be done and the tech­niques of Quak­er dis­cern­ment. It’s no won­der that Quak­er bod­ies some­times fail to live up to their ideals: the jour­nals of  olde tyme Quak­er min­is­ters are full of dis­ap­point­ing sto­ries and Chris­t­ian tra­di­tion is rich with tales of the road­blocks the Tempter puts up in our path. How can we learn to  cen­ter in the Lord when our meet­ings become too polit­i­cal or dis­func­tion­al (I think I should start look­ing hard­er at Anabap­tist non-resistance the­o­ry). This is the work, Friends, and it’s always been the work. Through what­ev­er comes we need to trust that any test­ing and heart­break has a pur­pose, that the Lord is using us through all, and that any suf­fer­ing will be pro­duc­tive to His pur­pose if we can keep low and lis­ten­ing for follow-up instructions.

Twenty First Century traveling ministry: of uberQuakers, selfish Friends and the search for unity

July 28, 2005

A guest piece by Evan Welkin

Short­ly after fin­ish­ing my sec­ond year at Guil­ford Col­lege, I set out to under­stand what brought me there. Dur­ing the stress­ful process of decid­ing which col­lege to attend, I felt a strong but slight­ly mys­te­ri­ous urge to explore Quak­erism in my under­grad­u­ate years. Two years lat­er, this same urge led me to buy a motor­cy­cle, learn to ride it, and set out in a spir­i­tu­al jour­ney up the East­ern seaboard vis­it­ing Quak­er meet­ings. While Guil­ford had excit­ed and even irri­tat­ed my curios­i­ty about the work­ings of Quak­erism, I knew lit­tle about how Quak­ers were over a large area of the coun­try. I want­ed to find out how Quak­ers worked as a group across a wide area of the coun­try, and if I could learn how to be a leader with­in that community.

July 26th, 2005: Clarence and Lilly Pickett Fund project report

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The Trans­port: Evan Welkin as he came through South Jersey.

The pur­pose of my trip as out­lined by my let­ter of intro­duc­tion was:

“…the devel­op­ment of con­struc­tive and enrich­ing spir­i­tu­al dia­logue between all branch­es of the Quak­er com­mu­ni­ty. I plan to trav­el from South to North, speak­ing with meet­ings about how (or whether) they feel their region­al cul­ture affects their the­o­log­i­cal beliefs with the intent of gain­ing a greater under­stand­ing of the ‘spir­i­tu­al state’ of indi­vid­ual meetings.“

I was very com­mit­ted to keep­ing this vision open-ended in order to iden­ti­fy com­mon threads with­in con­ver­sa­tions I would have with Friends. I hoped in the dis­cus­sions I might iden­ti­fy whether there was some aspect of “region­al fla­vor” to a Quak­er meet­ing in South Car­oli­na ver­sus one in New Jer­sey, for exam­ple. I hoped to iden­ti­fy what these dif­fer­ences might be and some­how look for a com­mon Quak­er thread that ran beneath them I could address with all Friends. In addi­tion, I planned to take pic­tures of meet­ing­hous­es along the way to see if what peo­ple said about their meet­ings was at all reflect­ed in their meet­ing­house archi­tec­ture. In all hon­esty, how­ev­er, I was most inter­est­ed in sim­ply gain­ing a greater under­stand­ing of how Quak­erism is prac­ticed over a very large area of the US. As a Quak­er myself, I want­ed to know what it meant to tru­ly own up to and under­stand this part of my iden­ti­ty and to strength­en my spir­i­tu­al being and hope­ful­ly inspire others.

My ini­tial plans for this project were to pur­chase a motor­cy­cle, learn to ride it and dri­ve from Key West in Flori­da to Maine vis­it­ing Quak­ers along the way. I want­ed to stay near the coast, if for no oth­er rea­son than to have some kind of geo­graph­i­cal con­ti­nu­ity from the Atlantic to ground me along my way. The actu­al imple­men­ta­tion of my plan dif­fered slight­ly in it’s phys­i­cal man­i­fes­ta­tion, but I still found it to be a spir­i­tu­al­ly and intel­lec­tu­al­ly chal­leng­ing endeav­or. I trav­eled along the route indi­cat­ed on the attached map, cov­er­ing rough­ly 4,200 miles over the course of the trip. I began in Greens­boro, North Car­oli­na and trav­eled south to St. Peters­burg, Flori­da. From St. Peters­burg, I trav­eled all the way along the East­ern Seaboard more or less to New York City. From there, I returned to the South by way of Greens­boro to fin­ish in Nashville Tennessee.

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The Route: I vis­it­ed rough­ly 29 meet­ings hous­es and Quak­er places of wor­ship on my trip and met with groups from 15 of them. In a cou­ple of instances, I only met with indi­vid­u­als from var­i­ous meetings.

The prepa­ra­tion for my project was sig­nif­i­cant, most notably in respect to my trans­porta­tion. Before my deci­sion to take on this project, I had only once rid­den a motor­cy­cle, and my hazy mem­o­ry of the occa­sion makes me think it was just a brief ride on the back. Pur­chas­ing, insur­ing, licens­ing and learn­ing how to dri­ve a motor­cy­cle was a very involved under­tak­ing that required a con­sid­er­able amount of com­mit­ment to over­com­ing my fear. The process helped me become men­tal­ly pre­pared for the trip, though, by test­ing my phys­i­cal self so great­ly. In addi­tion, I wrote to over 50 Quak­er meet­ings all along the East coast intro­duc­ing myself and ask­ing them to con­sid­er meet­ing with me. As meet­ings respond­ed, I gave them an idea of when I might be in their area and we set up ten­ta­tive vis­it­ing dates. The pur­pose of the trip as out­lined in that let­ter changed over the course of my project, but I will return to that. In addi­tion to these two most time-consuming aspects of my project, there were quite a num­ber of oth­er small­er details to be tak­en care of that are inher­ent to any major trav­el. Pur­chas­ing gear, tun­ing up and prepar­ing my motor­cy­cle for long dis­tance tour­ing, dis­cussing details with my home meet­ing about the trip, etc. were some of the oth­er tasks to be com­plet­ed. For the most part, I did all of this alone. While I had Max Carter to help with some of the pre­lim­i­nary envi­sion­ing and last minute con­tact pos­si­bil­i­ties, I took on most every­thing myself. My home meet­ing was far away and could prac­ti­cal­ly offer very lit­tle in terms of coor­di­nat­ing efforts from that dis­tance. I was not sure how to pre­pare for the trip spir­i­tu­al­ly but left with an open heart and a strong com­mit­ment to be as open as pos­si­ble.
I was pre­sent­ed with quite a num­ber of chal­lenges on my trip, and it appeared that those obsta­cles came either in the form of spir­i­tu­al or prac­ti­cal tri­als along my way. Some of my prac­ti­cal chal­lenges were the theft of my cam­era ear­ly in the trip, the mat­ter of food and lodg­ing and the sheer effort of trav­el­ing over very great dis­tances day after day. The cam­era was sig­nif­i­cant loss because it made the process of gath­er­ing pic­tures for pre­sen­ta­tion much more dif­fi­cult. I had to rely on the poor qual­i­ty and much slow­er pro­cess­ing of a dis­pos­able cam­era for most of my trip. In gen­er­al, I had a sense of who I would stay with city by city along my route, but it was dif­fi­cult to not know any of these peo­ple in advance beyond let­ters and to rely on them so much for their gen­eros­i­ty. I real­ize that this demand­ed quite a degree of flex­i­bil­i­ty both on my part and theirs; this, like my stolen cam­era, helped me learn to adapt and try to be as gra­cious as pos­si­ble. The phys­i­cal strain and men­tal alert­ness I need­ed to trav­el long dis­tances was very tax­ing, result­ing in my deci­sion to not go as far as I had orig­i­nal­ly planned.

A prac­ti­cal issue that did affect the out­come of my project was which meet­ings end­ed up respond­ing to my let­ter of intro­duc­tion. I only received any word back from about half of the meet­ings I wrote to. Of those, I was dis­ap­point­ed that despite the fact I wrote to a large num­ber of Quak­ers both pro­grammed and unpro­grammed, I received a much small­er num­ber of respons­es from pro­grammed meet­ings and of those I did, a num­ber ‘dis­ap­peared’ after the ini­tial con­tact. This may have been entire­ly by chance, but none the less I found my expe­ri­ences with pro­grammed Friends to be dis­pro­por­tion­ate­ly enrich­ing for their being so few and I regret­ted their brevi­ty. There­fore, most of my obser­va­tions were among unpro­grammed Friends and I shy away from mak­ing com­par­isons between “unpro­grammed” and “pro­grammed” Friends in this report because I sim­ply didn’t feel like I met with enough unpro­grammed Friends to tell.

In addi­tion, the inter­nal chal­lenge all these prac­ti­cal chal­lenges brought on made it dif­fi­cult to remain spir­i­tu­al­ly cen­tered. Con­stant spir­i­tu­al dis­cus­sion left me strug­gling to be light­heart­ed. I can’t tell if this made my lat­er dis­heart­en­ment with group con­ver­sa­tions greater or whether the dis­cus­sions them­selves dis­heart­ened me. As time went on though, my frus­tra­tions with the dynam­ics I wit­nessed in meet­ings right from the begin­ning of my trip onwards increas­ing­ly affect­ed my open­ness. I relied more and more on a reg­i­ment­ed con­ver­sa­tion for­mat, lim­it­ing oppor­tu­ni­ties for spon­tane­ity of spir­it. By the end I felt like a slight­ly strange gen­tle­man who ris­es every week at about the same time in meet­ing for wor­ship with a mes­sage that seems unfor­tu­nate­ly sim­i­lar to the same thing he said the week before.

With the goal of cre­at­ing “enrich­ing spir­i­tu­al dia­logue” so promi­nent­ly placed as my goal for this trip, I spent a sig­nif­i­cant amount of time fig­ur­ing out what this meant and how it might be achieved. If I were able to cre­ate this dia­logue on my trip, I some­how felt that this would be imme­di­ate­ly ben­e­fi­cial to both Quak­ers and Quak­er insti­tu­tions by cre­at­ing a greater sense of vital­i­ty and uni­ty with­in them. I began to real­ize how sub­jec­tive uni­ty and vital­i­ty are. A dis­tinc­tion I failed to rec­og­nize in my ide­al­ized con­cep­tion was the dif­fer­ence between uni­ty of indi­vid­u­als, such as a good con­ver­sa­tion between myself and a host, and uni­ty of meet­ings, such as a group meet­ing and shar­ing con­ver­sa­tion. As time went on, I began to become frus­trat­ed in group dis­cus­sions and to try to “argue” my inter­pre­ta­tion of uni­ty and vital­i­ty in much the same way I saw oth­er Friends doing. I had hoped Friends them­selves would sug­gest points of uni­ty with­in Quak­erism, but often I just heard folks talk about what they believed in to the exclu­sion of oth­er beliefs. For instance, I asked many meet­ings what they might do as a group if some­one rose in meet­ing and brought a very evan­gel­i­cal Chris­t­ian mes­sage to wor­ship. While at first many spoke about “try­ing to accept that mes­sage” as equal to any oth­er, it seemed that in essence many felt threat­ened by the ques­tion and that I should ask it at all. It seemed that few meet­ings had any estab­lished process of “elder­ing” or hold­ing indi­vid­u­als account­able for the group. I am cer­tain­ly not evan­gel­i­cal nor am I sure I am Chris­t­ian, but I some­how felt accused of being both in these con­ver­sa­tions and there­fore felt less wel­come. There were sev­er­al points on my trip where I strug­gled to find any hope Quak­ers could be lead to unite amongst each oth­er, and it was the dis­tinc­tion between indi­vid­u­als and groups that made all the difference.

Observ­ing group dynam­ics and look­ing for con­ti­nu­ity or uni­ty with­in Friends Meet­ings as a whole along my jour­ney was very hard for me. There were sev­er­al notable excep­tions, but as I fin­ished my trip I found myself ter­ri­bly dis­heart­ened in gen­er­al by much of the group behav­ior I wit­nessed with­in the meet­ings I vis­it­ed. In meet­ings were I felt most suc­cess­ful and use­ful the mem­bers appeared not only to care deeply about each oth­er and the vital­i­ty of their indi­vid­ual meet­ings, but were strong enough to work out­side their own com­mu­ni­ties to engage cor­po­rate­ly in the wider body of Quak­erism and the world at large. They had clear ways of hold­ing indi­vid­u­als account­able to the group as a whole and did so. I did not feel I found this sense in many of the meet­ings I vis­it­ed though, how­ev­er briefly, and could not tell how ben­e­fi­cial my vis­it might be to them. I was sur­prised to be so dis­heart­ened after see­ing folks so quick­ly, but often it appeared very obvi­ous­ly in group con­ver­sa­tions full of Friends inter­rupt­ing or con­tra­dict­ing each oth­er or from side com­ments I heard from indi­vid­u­als later.

I strug­gle to write these words because I felt cared for and looked after by folks from all the meet­ings I vis­it­ed, but I still could not help but feel sad when vis­it­ing meet­ings who steadi­ly lost mem­bers, strug­gled to take care of basic busi­ness or suf­fered from inter­nal feuds. Many meet­ings in Flori­da were in the process of build­ing new meet­ing­hous­es, and while the com­mon cause of such a large order of busi­ness seemed to bring them togeth­er, many Friends in these meet­ings expressed con­cern that it was only a tem­po­rary fix. In fair­ness, many of the meet­ings I vis­it­ed along the way were in fact wor­ship groups and not ful­ly meet­ings, but rather than this being a step­ping stone to a more estab­lished order, it seemed that many of these wor­ship groups strug­gled to keep the few mem­bers they had and seemed to not feel ter­ri­bly con­nect­ed as a group.

What appeared to be the main caus­es of this dis­uni­ty, how­ev­er, was the unfor­tu­nate fact that it seems many Friends are Quak­er for self­ish rea­sons. I’m sor­ry to say it, but that was my impres­sion of why so many meet­ing groups strug­gle to find an effec­tive group process. In many of the meet­ings I vis­it­ed it appeared that Friends not only expect­ed com­plete accep­tance of their per­son­al spir­i­tu­al path, but also their polit­i­cal, ide­o­log­i­cal and cul­tur­al ones as well. Like in the case of the evan­gel­i­cal mes­sage ques­tion, it appeared that an evan­gel­i­cal per­son was not sim­ply threat­en­ing to indi­vid­u­als in their spir­i­tu­al beliefs, but also in their inferred polit­i­cal lean­ings and cul­ture. This seemed to show me that the meet­ing was not actu­al­ly for embrac­ing peo­ple in a group atmos­phere as adver­tised but more a cul­tur­al, ide­o­log­i­cal and polit­i­cal sup­port group for like-minded indi­vid­u­als. “Quak­ers couldn’t be Repub­li­can. I can’t stand Repub­li­cans” . This is where the realm of the indi­vid­ual butted up against the cor­po­rate in my eyes.

The beau­ty of silent wor­ship, as many Friends agreed, was it’s abil­i­ty to speak to so many dif­fer­ent Friend’s con­di­tions while still being such a cru­cial­ly group-centered act. In the ear­ly days of Quak­erism, it appeared that this act of wor­ship was a cor­ner­stone for the con­nec­tion that could be felt between indi­vid­u­als in a group set­ting in busi­ness meet­ing, com­mu­ni­ty din­ners or the world at large. From what I saw on my trip, the grat­i­fi­ca­tion and ful­fill­ment of the indi­vid­ual appears more and more accen­tu­at­ed as Quak­erism pro­gress­es rather than ful­fill­ment of the whole meet­ing. When faced with a con­fus­ing or chaot­ic busi­ness process, for instance, it seems in many cas­es that every per­son wants to revert to the way THEY make deci­sions best as the ide­al way for the group. I would has­ten to add that I did not even attend one busi­ness meet­ing along my trip, and that my con­cern for the issue of busi­ness specif­i­cal­ly comes from many, many direct com­ments from indi­vid­u­als frus­trat­ed by their group’s busi­ness meet­ings. I saw on my own that many Friends have so many dif­fer­ent inter­ests and such com­plete­ly busy lives out­side meet­ing, it appears the most they can do to attend­ed worship.

So per­haps the para­dox of the indi­vid­ual and group with­in a uni­ver­sal spir­it is what Quak­erism can ben­e­fit from explor­ing today. I found my atten­tion so often turned to the great folks I found along my way who spoke direct­ly to my con­di­tion. I met so many incred­i­bly inter­est­ing, thought-provoking, eccen­tric, kind and inspired peo­ple on my trip, I can­not help but be awed and impressed. I cer­tain­ly found a kind of uni­ty between them and myself. While I can­not be sure my actions ben­e­fit­ed Friend meet­ings in total­i­ty, I know that my con­ver­sa­tions with Friends were both inspir­ing to me and the peo­ple I found along the way. I believe I bright­ened some folks’ days and gave them a chance to tell their sto­ries. The faith required to get on the road each day, not know­ing where I would end up by night­fall was awe­some and it stretched me con­sid­er­ably in a way that I think Friends appre­ci­at­ed. I am sure that I will con­tin­ue to be in con­tact with Friends I met along the way and will con­tin­ue to think about these issues with them.

In terms of this trip as a foun­da­tion for Quak­er lead­er­ship, I must say I was a put at a bit of a loss at what that might mean. Some­one men­tioned it might be like “herd­ing cats.” One lead­er­ship role I did see often, which wor­ried me, was that of the “überQuak­ers,” as we at Guil­ford like to call them. It appeared that in many instances, I end­ed up stay­ing with the mem­bers of meet­ings who were the “movers and shak­ers” of their meet­ings for their dogged ded­i­ca­tion to the meet­ing as a whole. Sad­ly, in many instances these folks seemed to bear a dis­pro­por­tion­ate amount of respon­si­bil­i­ty for the affairs of their meet­ings, spir­i­tu­al­ly, logis­ti­cal­ly and ener­get­i­cal­ly. They did not resent this role, but it appeared to me that they were rarely con­scious­ly cho­sen for that min­istry by the group but instead had the posi­tion thrust upon them. These folks were com­pli­ment­ed by an unfor­tu­nate­ly large seg­ment of Friends, often plead­ing busy sched­ules, who appeared to be unable to com­mit to the meet­ing beyond the cathar­sis of meet­ing for wor­ship. Part of wit­ness­ing this left me ques­tion­ing my com­mit­ment to Quak­erism by the end of my trip. If this is how Quak­erism works, why should I even both­er devel­op­ing ‘lead­er­ship’ to become an “überQuak­er”? While it may not have burnt out those who I stayed with along the way, why would I pur­pose­ly stick my neck out for the ben­e­fit of the group as a whole when it seems that few oth­ers are actu­al­ly inter­est­ed in any­one but them­selves at the end of the day? It is not that I begrudge self­less­ness by any means, but Quak­erism can­not sur­vive on the self­less­ness of some and depen­dence of many. Or at least it should not in my eyes.

Per­haps what wor­ries me is that with the amount of time and effort I put into this trip, I am already falling into the “überQuak­er” mind­set. “Well, if things aren’t going right I’ll just have to do some­thing myself and decide how they can be fixed.” This is my great fear. This is not the think­ing of a vital, post-authoritarian reli­gious soci­ety. I imag­ine a vital Quak­er com­mu­ni­ty that is full of folks with var­i­ous com­mit­ments, but all with a shared desire not only to come to wor­ship togeth­er but to do busi­ness togeth­er, reach out and make sac­ri­fices to bring in new mem­bers and active­ly take on projects as a meet­ing that all can agree are the Spirit’s will. I would like to see a much greater sense of group inten­tion­al­i­ty, but I know that is not some­thing one indi­vid­ual can force. I have learned that I have a great deal of per­son­al growth to go through before I am ready to con­tribute as I would like to the Quak­er com­mu­ni­ty. I think in many ways this trip made me feel more inex­pe­ri­enced and appre­hen­sive with Quak­erism but I strive for that place of faith and con­fi­dence. I am begin­ning a book about my expe­ri­ences on this trip, in addi­tion to cre­at­ing a dig­i­tal pre­sen­ta­tion fea­tur­ing the meet­ing­house pic­tures I took.

I wish I could say I knew this trip was God’s will, but the rhetoric with which many peo­ple have invoked God’s name in my life has blurred the lines between spir­i­tu­al sur­ren­der and ego­tis­ti­cal manip­u­la­tion. As one par­tic­u­lar­ly astute Friend put it “As with so much else in life, imple­ment­ing our inten­tions should allow for the pos­si­bil­i­ty of being self con­ceit­ed.” Much of what I found along my trip reflect­ed strug­gles with­in oth­ers about the will of God in their lives, some of which start­ed ear­ly in Friend’s lives and some that only began when they took Quak­erism as their own. Iron­i­cal­ly, it appears that the dif­fer­ence I was look­ing for in geo­graph­ic dis­tri­b­u­tion was actu­al­ly sur­pris­ing­ly absent over such a large area. All the Friends I talked to were in some way strug­gling with the issue of how they fit into the larg­er group, a com­mu­ni­ty of the Spir­it and of Quak­er busi­ness. As I sought to find par­al­lels in my con­ver­sa­tions with Friends, I was con­stant­ly remind­ed of the push and pull of the indi­vid­ual will ver­sus the will of the whole. In many Friends eyes, this strug­gle is fun­da­men­tal­ly a dance between the indi­vid­ual and answer­ing to the Spir­it that is with­in us all.

Some Queries I made up for myself along my trip were:

  • How do I remain secure and non-threatened in my own faith to be open to others?
  • What are my blind­ness­es or bias­es from my Quak­er roots?
  • What is self­less­ness and is it ideal?
  • How do I know what is my will and what is the will of God?

Avoiding Plain Dress Designer Clothing

July 21, 2004

A guest piece by “David,” orig­i­nal­ly post­ed on the Plain and Mod­est Dress Yahoo Group.

From: “mquadd” <mquadd@y…>
Date: Wed Jul 21, 2004
Sub­ject: Intro­duc­tion and questions

Hi. My name is David and I attend but am not a mem­ber of the Friends Meet­ing here. I was actu­al­ly raised as an Epis­co­palian although I had sev­er­al uncles who were birth-right Quak­ers. I grew up (for my first 10 years) in Chester Coun­ty, PA which tra­di­tion­al­ly was an area with a high con­cen­tra­tion of Quak­ers. I would expect that this is no longer true as the area has become quite sub­ur­ban with a big influx of new res­i­dents. Nonethe­less, I grew up attend­ing meet­ing now and then with rel­a­tives at var­i­ous meet­ings in Chester Coun­ty and north­ern Dele­ware. That was in the 1960s and was a time when some peo­ple, most­ly old­er peo­ple (peo­ple most like­ly born in the 1800s mean­ing these peo­ple were in their 70s or 80s in the 1960s), still used plain talk. Even in the 1960s, in a fair­ly rur­al area, this was more of an except­ing than the rule and was lim­it­ed to the old­est mem­bers of the meet­ing and nev­er used out­side the Quak­er com­mu­ni­ty. Those who used plain talk nev­er used it out­side of the Quak­er com­mu­ni­ty – home, Friends, and meet­ing. As far as I know, they nev­er used this type of talk for busi­ness or rela­tions or out­side the community.

At age 10 we moved to Lan­cast­er Coun­ty. At that time, many Mem­monites who now no longer dress plain or wear cov­er­ings did still did both of these. I went to school with many Men­non­ite kids. In addi­tion I became friends with sev­er­al Old Order Amish fam­i­lies (and one Beachy fam­i­ly) with whom I am still friends. That was 35 years ago, I have wit­nessed the plain tes­ti­mo­ny weak­en in each of these groups includ­ing the Old Order Amish. I actu­al­ly spent much of my child­hood and teenage years hang­ing out with one patic­u­lar Old Order Amish fam­i­ly as way to escape the insan­i­ty of hav­ing drug addict­ed and alco­holic par­ents. In their very sim­ple and unstat­ed Chris­tian­i­ty, they were very will­ing to pro­vide food, shel­ter, and love to a very con­fused boy (me).

Any­way, the Lan­cast­er Con­fer­ence Men­non­ites (now part of the largest Men­non­ite group) seem to be total­ly main­stream. Per­haps there are some who still fol­low the for­mer order. The Beachy Amish now dress like con­ser­v­a­tive Men­non­ites and less and less like Amish. Final­ly, I was watched the Amish allow lots of mod­ern changes in their dis­ci­pline although their basic cloth­ing is pret­ty much unchanged but sun glass­es are now allowed and many Amish girls and women pluck their eye­brows – both not allowed in the 1970s. By the way, in the late 1960s they had already adopt­ed cotton-poly blends for both cloth­ing and quilts!

The rea­son for that, per­haps odd, bio­graph­i­cal sketch is to give some back­ground on my expo­sure to plain groups and, more impor­tant­ly, plain thought. I have toyed with the idea of plain dress­ing although I can’t give a clear rea­son why I feel this. Is it a call­ing or am I just crazy? I do know that the sta­bil­i­ty I found in that Amish house in the 1970s most like­ly had a giant influ­ence on me (a hap­py Amish fam­i­ly where I had fun vs. liv­ing in a fam­i­ly that was in the self-distruct mode due to addic­tion). I also I have clear mem­o­ries of hav­ing Quak­er teach­ers in ele­ment­ly school and van­i­ty and world­li­ness was a bad thing. It was dur­ing the height of the Viet Nam war, so there was this odd hippy-Quaker thing going on with some of my teach­ers. I am sure some of you who were around the RSF in the 1960s can relate. So here I am still toy­ing with these ideas and still attempt­ing to define my own reli­gious feel­ings at the mid­dle of my life (I am 45).

Here are a few things I do know that apply to me. First, I feel very at odds with our soci­ety that focus­es on the most superf­i­cal things. Our soci­ety spends BILLIONS on make-up, hair dye, plas­tic surgery, breast inplants, push-up bras, design­er clothes (that are no dif­fer­ent that basic clothes except the label and might even be of low­er qual­i­ty).… Peo­ple are judged on the these issues. Char­ac­ter and moral­i­ty (a loaded term that seems to have been high­jacked by the rightwing and ultraconservatives)seems to be sec­ondary to these very super­fi­cial things. What we tell our­selves and our chil­dren is that we are not ade­quate as we are. We have to change our body and then drape it was over­ly priced clothes to count. The out­side is more impor­tant that the inside. This is sick. It is dis­truc­tive. It is a sin.

Beyond that, my feel­ings about plain dress­ing get less clear. Is a uni­form what I am seek­ing? Those groups who were very uni­form cloth­ing tend to be insu­lar and often attact as much atten­tion to them­selves as a bel­ly shirt and design­er jeans! If you doubt this, go to Lan­cast­er Coun­ty and attempt to dri­ve on Rt. 340. The attrac­tion that the plain peo­ple attract in that area rivals any movie star or rock con­cert. Lan­cast­er gets lit­er­al­ly mil­lions of tourists each year. So is that type of uni­form dress­ing that is quite dis­tinct serv­ing a good pur­pose? I am not sure but am just offer­ing a ques­tion rather than a judge­ment. Oth­er groups that dress quite plain such as ultra-orthodox Jews are not so much a tourist attrac­tion but clear­ly are insu­lar and seper­ate from the larg­er soci­ety. Many peo­ple view this as being “stand off-ish” which I hope is nobody’s goal. I have heard peo­ple apply this type of judge­ment to plain chris­t­ian groups also.

So, I would be very inter­est­ed in hear­ing what dri­ves oth­ers to dress plain? If you are a Quak­er, what has been the reac­tion at your meet­ing? I once met a plain dress­ing Quak­er who said that he had received more neg­a­tive than pos­i­tive reac­tions when vis­it­ing oth­er meet­ings. Are there any meet­ings where all or most mem­bers dress plain? In my child­hood expe­ri­ences, there was no plain dress­ing in any Quak­er meet­ings in Chester Coun­ty or in Dele­ware. I have not even run into any­one who uses plain lan­guage for over 30 years except that one plain dress­ing man. Clear­ly, I know no Quak­ers who have been raised with the idea of plain dress­ing or plain lan­guage includ­ing some of my cousins who are world­ly to say the least. What makes plain. I know of “black bumper Men­non­ites” who dri­ve a black bumper Mer­cedes. Is that plain? Why is a Vol­vo often con­sid­ered ok but a BMW is bad? They both cost $40K. Often I see this type of think­ing in those who claim to fol­low a less than world­ly life style. I think there is always a risk of falling into the mind­set of some labels being good and oth­ers being bad. Once a par­tic­u­lar brand, say a type of hat or type of jeans, is thought to be the prop­er “plain uni­form” does that not become the designed cloth­ing of the plain dressers? I am not sure. What I find is that once you jump into this top­ic, it becomes com­pli­cat­ed and that is not the point.

One final ques­tion, what ben­e­fits do you recieve from plain dressing?
Thanks. David