Tag Archives ⇒ teacher

Portland, Oregon high school ditching controversial ‘Quakers’ mascot

May 9, 2018
· Martin Kelley

On the list of reli­gious prob­lems, the use of “Quak­er” by non-Friends is more mys­tery than prob­lem. There’s the multi­na­tion­al giant Quak­er Oats Com­pa­ny of course, peri­od­i­cal­ly mak­ing tone deaf state­ment with its name. Friends of a cer­tain age might remem­ber 1989’s rebrand­ed Pop­eye the Quak­er Man and every eigh­teen months the laugh-out-loud Quak­er Oats threat­ens to sue us sto­ry goes re-viral on Face­book (the page is undat­ed and so always feels new; the inci­dent is at least 15 years old).

There are also var­i­ous schools who brand their sports teams with the Quak­er name. But a Port­land, Ore­gon, news sta­tion says that list is get­ting a bit small­er: Franklin High School ditch­ing con­tro­ver­sial ‘Quak­ers’ mascot

An assis­tant prin­ci­pal and anoth­er teacher told FOX 12 they shift­ed away from brand­ing the school as “Quak­ers” sev­er­al years ago. Sev­er­al stu­dents also said they don’t know much about who Quak­ers are or the reli­gion. Sev­er­al seemed to think Ben­jamin Franklin, who the school is named after, was a Quak­er. Franklin was not a Quak­er. FOX 12 also spoke to Kel­ly McCur­dy, who put three chil­dren through Franklin High. He said he believes the dis­trict is mak­ing a mis­take and eras­ing tra­di­tion. “I think it’s sil­ly, per­son­al­ly,” McCur­dy said. “It’s not racial­ly insensitive.”

It seems that the Fox affil­i­ate went out of its way to find a cranky per­son to deplore a point no one was mak­ing. Of course it’s not racial­ly insen­si­tive. But these appro­pri­at­ed names are always… well, weird. No pub­lic school would call them­selves The Jews or The Mus­lims or The Catholics or any­thing else smelling of reli­gion. It’s a sign of how dis­missed Friends are as a actu­al liv­ing reli­gious move­ment and denom­i­na­tion that our nick­name is con­sid­ered fair game. We must turn to the local news­pa­per to get the real back­ground:

Lisa Zuni­ga told the board that in 2014 she met Mia Pisano, a fel­low Franklin High par­ent who is a mem­ber of the Quak­er faith, and the pair start­ed an effort to change the name. The name, they argued, vio­lat­ed the sep­a­ra­tion of church and state. The dis­trict, they said, should nev­er com­man­deer a reli­gious sym­bol or con­no­ta­tion for a mas­cot. Despite inter­est in the name change, Zuni­ga said, par­ents met stiff resis­tance from the dis­trict. It was hard to even get any­one to explain what the process would be to bring about a name change, she said.

https://​www​.ore​gonlive​.com/​e​d​u​c​a​t​i​o​n​/​i​n​d​e​x​.​s​s​f​/​2​0​1​8​/​0​5​/​p​o​r​t​l​a​n​d​_​s​c​h​o​o​l​_​b​o​a​r​d​_​f​i​n​d​s​_​q​u​.​h​tml

http://​www​.kptv​.com/​s​t​o​r​y​/​3​8​1​4​5​8​3​3​/​f​r​a​n​k​l​i​n​-​h​i​g​h​-​s​c​h​o​o​l​-​d​i​t​c​h​i​n​g​-​c​o​n​t​r​o​v​e​r​s​i​a​l​-​q​u​a​k​e​r​s​-​m​a​s​cot

The Loss of a Faithful Servant

April 18, 2005
· Martin Kelley

A hum­ble giant among mod­ern Friends passed away this week­end: Bill Taber. All of us doing the work of map­ping out a “con­ser­v­a­tive lib­er­al Quak­erism” owe a huge debt to Bill. Although oth­ers are more qual­i­fied to share his biog­ra­phy, I know he taught for many years at Ohio Year­ly Meet­ing (Conservative)‘s Olney Friends School and then for many more years at the Pen­dle Hill Cen­ter out­side Philadel­phia. He and his wife Fran were ins­tu­men­tal in the 1998 found­ing of the Friends Cen­ter retreat and con­fer­ence cen­ter on the cam­pus of Olney.
I had the hon­or of meet­ing Bill and Fran once, when they came to lead a meet­ing retreat. But like so many Friends, Bil­l’s strongest influ­ence has been his writ­ings. “Four Doors to Meet­ing for Worship”:http://www.Quakerbooks.org/get/0 – 87574-306 – 4 was his intro­duc­tion to wor­ship. I’ll quote from the “About the Author,” since it explains the root of much of his work:
bq. This pam­phlet’s metaphor of the four doors grew out of his awar­ness of a need for a more con­tem­po­rary expla­na­tion of “what hap­pens” in a Quak­er meet­ing. He feels this lack of insturction in method has become an increas­ing prob­lem as mod­ern Friends move far­ther and far­ther away from the more per­va­sive Quak­er cul­ture which in ear­li­er gen­er­a­tions played such a pow­er­ful teach­ing role, allow­ing both birthright and con­vinced Friends to learn the nuances and spir­i­tu­al method­ol­o­gy of Quak­erism large­ly through osmo­sis. In shar­ing this essay Bill hopes to help nur­ture a trav­el­ing, teach­ing, and prophet­ic min­istry which could reach out and touch peo­ple into spir­i­tu­al growth just when they are ready to receive the teaching.
One of the spir­i­tu­al method­ol­gy’s Bill shared with his stu­dents at Pen­dle Hill was a col­lec­tion by a old Quak­er min­is­ter named Samuel Bow­nas – reg­u­lar read­ers of this site know how impor­tant Bow­nas’s “Descrip­tions of the Qualifications”:http://dqc.esr.earlham.edu/toc/E19787374 has been to me. But oth­er books of his have been inval­able too: his his­to­ry of Ohio Year­ly Meet­ing shared the old cul­ture of the year­ly meet­ing with great sto­ries and gen­tle insight.
Bill Taber might have passed from his earth­ly body Fri­day morn­ing but the work he did in the world will con­tin­ue. May we all have the grace to be as faith­ful to the Teacher as he was.

Quakerism 101

August 10, 2004
· Martin Kelley

In Fall 2005 I led a six-week Quak­erism 101 course at Med­ford (NJ) Month­ly Meet­ing. It went very well. Med­ford has a lot of involved, weighty Friends (some of them past year­ly meet­ing clerks!) and I think they appre­ci­at­ed a fresh take on an intro­duc­to­ry course. The core ques­tion: how might we teach Quak­erism today?

This is the pro­pos­al for the course. I start­ed off with a long intro­duc­tion on the his­to­ry and phi­los­o­phy of Quak­er reli­gious edu­ca­tion and ped­a­gog­ic accul­tur­a­tion and go on to out­line a dif­fer­ent sort cur­ricu­lum for Quak­erism 101.

I took exten­sive notes of each ses­sion and will try to work that feed­back into a revised cur­ricu­lum that oth­er Meet­ings and Q101 lead­ers could use and adapt. In the mean­time, if you want to know how spe­cif­ic ses­sions and role­splays went, just email me and I’ll send you the unedit­ed notes. If you’re on the Adult Reli­gious Ed. com­mit­tee of a South Jer­sey or Philadel­phia area Meet­ing and want to bring me to teach it again, just let me know.

Thoughts on a Quak­erism 101 Course

Over the last few years, there seems to be a real groundswell of inter­est in Quak­ers try­ing to under­stand who we are and where we came from. There’s a revival of inter­st in look­ing back at our roots, not for his­to­ry or ortho­doxy’s sake, but instead to try­ing to tease out the “Quak­er Trea­sures” that we might want to reclaim. I’ve seen this con­ver­sa­tion tak­ing place in all of the branch­es of Friends and it’s very hopeful.

I assume at least some of the par­tic­i­pants of the Quak­erism 101 course will have gone through oth­er intro­duc­to­ry cours­es or will have read the stan­dard texts. It would be fun to give them all some­thing new – luck­i­ly there’s plen­ty to choose from! I also want to expose par­tic­i­pants to the range of con­tem­po­rary Quak­erism. I’d like par­tic­i­pants to under­stand why the oth­er branch­es call them­selves Friends and to rec­og­nize some of the pec­u­lar­i­ties our branch has uncon­scious­ly adopted.

Ear­ly Friends did­n’t get involved in six-week cours­es. They were too busy climb­ing trees to shout the gospel fur­ther, invit­ing peo­ple to join the great move­ment. Lat­er Qui­etist Friends had strong struc­tures of record­ed min­is­ters and elders which served a ped­a­gog­ic pur­pose for teach­ing Friends. When revival­ism broke out and brought over­whelm­ing­ly large num­bers of new atten­ders to meet­ings, this sys­tem broke down and many meet­ings hired min­is­ters to teach Quak­erism to the new peo­ple. Around the turn of the cen­tu­ry, promi­nent Quak­er edu­ca­tors intro­duced aca­d­e­m­ic mod­els, with cours­es and lec­ture series. Each of these approach­es to reli­gious edu­ca­tion fid­dles with Quak­erism and each has major draw­backs. But these new mod­els were insti­tut­ed because of very real and ongo­ing prob­lems Friends have with trans­mit­ting our faith to our youth and accul­tur­at­ing new seek­ers to our Quak­er way.

The core con­tra­dic­tion of a course series is that the leader is expect­ed to both impart knowl­edge and to invite par­tic­i­pa­tion. In prac­tice, this eas­i­ly leads to sit­u­a­tions where the teacher is either too dom­i­neer­ing _or_ too open to par­tic­i­pa­tion. The lat­ter seems more com­mon: Quak­erism is pre­sent­ed as a least-common-denominator social group­ing, form­less, with mem­ber­ship defined sim­ply by one’s com­fort­a­bil­i­ty in the group (see Brin­ton’s Friends for 300 Years.) One of the main goals of a intro­duc­to­ry course should be to bring new atten­ders into Quak­er cul­ture, prac­tice and ethics. There’s an implic­it assump­tion that there is some­thing called Quak­erism to teach. Part of that job is teas­ing out the reli­gious and cul­tur­al mod­els that new atten­ders are bring­ing with them and to open up the ques­tion as to how they fit or don’t fit in with the “gestalt” of Quak­erism (Grundy, Quak­er Trea­sures and Wilson’s Essays on the Quak­er Vision).

The great­est irony behind the Quak­erism 101 class is that its seemingly-neutral edu­ca­tion­al mod­el lulls proud­ly “unpro­grammed” Friends into an obliv­i­ous­ness that they’ve just insti­tut­ed a pro­gram led by a hireling min­is­ter. Argu­ments why Q101 teach­ers should be paid sounds iden­ti­cal to argu­ments why part-time FUM min­is­ters should be paid. A Q101 leader in an unpro­grammed meet­ing might well want to acknowl­edge this con­tra­dic­tion and pray for guid­ance and seek clear­ness about this. (For my Med­ford class, I decid­ed to teach it as paid leader of a class as a way of dis­ci­plin­ing myself to prac­tice of my fel­low Philadel­phia Year­ly Meet­ing Friends.)

The stan­dard Quak­erism 101 cur­ricu­lum com­part­men­tal­izes every­thing into neat lit­tle box­es. His­to­ry gets a box, tes­ti­monies get a box, faith and insti­tu­tions get box­es. I want to break out of that. I can rec­om­mend good books on Quak­er his­to­ry and point par­tic­i­pants to good web­sites advo­cat­ing Quak­er tes­ti­monies. But I want to present his­to­ry as cur­rent events and the tes­ti­monies as min­istry. The stan­dard cur­ricu­lum starts with some of the more con­tro­ver­sial mate­r­i­al about the dif­fer­ent braches of Friends and only then goes into wor­ship, the meet­ing life, etc. I want dis­cus­sion of the lat­ter to be informed by the ear­li­er dis­cus­sion of who we are and who we might be. The course will start off more struc­tured, with me as leader and become more par­tic­i­pa­to­ry in the lat­er sections.

Cur­ricu­lum:

What I want to do is have one sol­id overview book and sup­ple­ment it with some of those fas­ci­nat­ing (and coversation-sparking!) pam­phlets. The overview book is Thomas Ham­m’s Quak­ers in Amer­i­ca. Pub­lished last year, it’s the best intro­duc­tion to Quak­erism in at least a gen­er­a­tion. Hamm wrote this as part of a reli­gions of Amer­i­ca series and it’s meant as a gen­er­al intro­duc­tion to con­tem­po­rary Quak­erism. His lat­er chap­ters on debates with­in Quak­erism should be easy to adapt for a Q‑101 series.

Ses­sion I: Introductions

  • Wor­ship
  • In-class read­ing of two pages from Quak­ers in Amer­i­ca (pro­file of Ohio Year­ly Meet­ing ses­sions, p. 1), reflec­tions. (maybe start this class 2?)
  • Intro­duc­tions to one another.

Ses­sion II: What Are Our Models

  • Wor­ship
  • In-class read­ing of two pages from Quak­ers in Amer­i­ca (pro­file of First Friends Church of Can­ton, p. 3), reflections.
  • What are our mod­els? Role­play of “What Would X Do?” with a giv­en prob­lem: JC, George Fox, Methodists, Non-denominational bible church, col­lege. Also: the “nat­ur­al break­ing point” mod­el of Quak­er divisions.
  • Read­ing for this class: “Con­vinced Quak­erism” by Ben Pink Dandelion

Ses­sion III: The Schisms

  • Wor­ship
  • In-class read­ing of two pages from Quak­ers in Amer­i­ca (pro­file of Wilm­ing­ton Year­ly Meet­ing ses­sions, p. 5), reflections.
  • Read­ing for this class: Quak­ers in Amer­i­ca chap­ter 3, “Their Sep­a­rate Ways: Amer­i­can Friends Since 1800,” about the branches

Ses­sion IV: Role of our Institutions

  • Wor­ship
  • In-class read­ing of two pages from Quak­ers in Amer­i­ca (pro­file of Lake Erie Year­ly Meet­ing, p. 7), reflections.
  • Read­ing for this class: “The Author­i­ty of Our Meet­ings…” by Paul Lacey

Ses­sion V: Con­tro­ver­sies with­in Friends

  • Could pick any 2 – 3 con­tro­ver­sies of Ham­m’s: “Is Quak­erism Chris­t­ian?,” “Lead­er­ship,” “Author­i­ty,” “Sex­u­al­i­ty,” “Iden­ti­ty,” “Uni­ty and Diver­si­ty,” “Growth and Decline.” Ear­ly in the course I could poll the group to get a sense which ones they might want to grap­ple with. The idea is not to be thor­ough cov­er­ing all the top­ics or even all the intri­ca­cies with­in each top­ic. I hope to just see if we can mod­el ways of talk­ing about these with­in Medford.
  • Read­ing for this class: Quak­ers in Amer­i­ca chap­ter 5, “Con­tem­po­rary Quak­er Debates,” p. 120

Ses­sion VI: Role of wor­ship, role of min­istry, role of witnesses.

  • Focus­ing on Worship/Ministry (Witness)/MM Author­i­ty (Elders). If the cal­en­dar allows for eight ses­sions, this could eas­i­ly be split apart or giv­en two weeks.
  • Read­ing for this class: “Quak­er Trea­sures” by Mar­ty Pax­ton Grundy, which ties togeth­er Gospel Order, Min­istries and the Testimonies.

Ses­sion VII: What kind of reli­gious com­mu­ni­ty do we want Med­ford MM to be?

  • This should be par­tic­i­pa­to­ry, inter­ac­tive. There should be some go-around sort of exer­cise to open up our visions of an ide­al reli­gious com­mu­ni­ty and what we think Med­ford Meet­ing might be like in 5, 10, 25 years.
  • Read­ing for this class: “Build­ing the Life of the Meet­ing” by Bill & Fran Taber (1994, $4). I’ve heard there’s some­thing recent from John Pun­shon which might work better.
  • Also: some­thing from the emer­gent church move­ment to point to a great peo­ple that might be gath­ered. Per­haps essays from Jor­dan Coop­er & some­one at Cir­cle of Hope/Phila.

Books Used:

  • “Quak­ers in Amer­i­ca” is Thomas Ham­m’s excel­lent new intro­duc­tion to Friends is a bit pricey ($40) but is adapt­ing well to a Q101 course.
  • “Con­vinced Quak­erism” by Ben Pink Dan­de­lion mix­es tra­di­tion­al Quak­er under­stad­ings of con­vince­ment with Ben’s per­son­al sto­ry and it sparked a good, widerang­ing dis­cus­sion. $4.
  • “Quak­er Trea­sures” by Mar­ty Grundy. $4
  • “The Author­i­ty of Our Meet­ings…” by Paul Lacey. $4
  • “Build­ing the Life of the Meet­ing” by Bill and Fran Taber. $4

Con­sid­ered Using:

  • “Why Friends are Friends” by Jack Will­cuts. $9.95. I like this book and think that much of it could be used for a Q101 in a liberal-branch Friends Meet­ing. Chap­ters: “The Won­der of Wor­ship,” “Sacred Spir­i­tu­al Sacra­ments,” “Called to Min­istry,” “Let­ting Peace Pre­vail,” “Get­ting the Sense of the Meet­ing,” “On Being Pow­er­ful” – I find the mid­dle chap­ters are the more interesting/Quaker ones).
  • Silence and Wit­ness by Michael Birkel. I haven’t read through this yet, but in skim­ming the chap­ters it looks like Birkel shys away from chal­leng­ing the Quak­er sta­tus quo. With­in that con­straint, how­ev­er, it looks like a good intro­duc­tion to Quak­erism. $16.
  • “Quak­er Cul­ture vs. Quak­er Faith” by Samuel Caldwell.
  • The Philadel­phia Year­ly Meet­ing Quak­erism 101 cur­ricu­lum. It’s not as bad as it could be but it’s too heavy on his­to­ry and tes­ti­monies and too focused on the Jones/Brinton view of Quak­erism which I think has played itself out. I’ve seen Q101 facil­i­ta­tors read direct­ly out of the cur­ricu­lum to the glazed eyes of the par­tic­i­pants. I want­ed some­thing fresh­er and less course-like.