In praise of an editor past

Frances William Browin from the September 15, 1968 Friends Journal.
When I became an editor at Friends Journal in 2011, I inherited an institution with some very strong opinions. Some of them are sourced from predictable wellsprings: William Strunk Jr. and E. B. White’s foundational mid-century style guide and the editorial offices of the Chicago Manual of Style. But some is all our own, logically tested for consistency with Chicago but adapted to Quaker idiosyncrasies.

One of our most invariable (and contested) formats comes from the way we list congregations. Quick aside for non-Quakers: you will often see a Quaker meeting listed as  Town Monthly Meeting, Town Friends Meeting, Town Quaker Meeting, etc. People often have strong opinions about the correct ways to write them out. Sometimes an author will insist to me that their meeting has an official name that is use consistently but I can usually find this isn't true within a few minutes with the help of Google.

To cut through this, Friends Journal uses “Town (State) Meeting” everywhere and always, with specific exceptions only for cases where that doesn’t work. Town, state abbreviation in parentheses, capital-M meeting. This formatting is unique to Friends Journal--other Philadelphia-based Quaker style sheets don't follow it. We’ve been doing it this distinctively and consistently for as long as I can remember.

Fortunately we have digital archives going back to the mid-1950s thanks to Haverford College's Quaker and Special Collections. So a few months ago I dug into our archives and used keyword searches to see how far back the format goes. Traveling the years back it time it's held remarkably steady as "Town (State) Meeting" until we scroll back into the fall of 1962. The October 15 issue doesn’t have consistent meeting listings. But it does announce that longtime Friends Journal editor William Hubben is going on a six-month sabbatical, with Frances Williams Browin filling in as acting editor.

It didn't take her long. The next issue sees a few parentheses unevenly applied. But by the November 15th issue, nineteen meetings are referenced using our familiar format! There’s the “member of Berkeley (Calif.) Meeting” who had just published a pamphlet of Christmas songs for children, an FCNL event featuring skits and a covered-dish supper at “Swarthmore (Pa.) Meeting” and the announcement of a prominent article by “Kenneth E. Boulding, a member of Ann Arbor (Michigan) Meeting.”

I've tried to imagine the scene... Browin situated in her new temporary office... going back and forth, forth and back on some listing... then finally surprising herself by shouting "enough!" so loudly she had to apologize to nearby colleagues. At the end of the six months, Hubben came back but only as a contributing editor, and Browin was named editor. Friends Journal board member Elizabeth B Wells wrote a profile of her upon her retirement in 1968:

Her remarks usually made sparks, whether she was expressing an opinion (always positive), exerting pressure (not always gentle), or making a humorous aside (often disturbing). For in her amiable way she can be tart, unexpected, even prejudiced (in the right direction), then as suddenly disarmingly warm and sensitive.

This sounds like the kind of person who would standardize a format with such resolve it would be going strong 55 years later:

She was so entirely committed to putting out the best possible magazine, such a perfectionist, even such a driver, that her closest colleagues often felt that we knew the spirited editor far better than the Quaker lady.

It’s a neat profile. And today, every time an author rewrites their meeting’s name on a copyedited manuscript, I say a quiet thanks to the driven perfectionist who gives me permission to be prejudiced in the right direction. Wells's profile is a fascinating glimpse into a smart woman of a different era and well worth a read.

The Quaker Art of Dying?

Hopewell Ceme­tery, Winslow Town­ship N.J. One of the many South Jer­sey Quak­er buri­al grounds on long-bypassed coun­try roads. The meet­ing­house that was here is long gone.

We’re now cast­ing about for arti­cles for a Friends Jour­nal issue on “The Art of Dying and the After­life.” I’m inter­est­ed to see what we’ll get. Every so often some­one will ask me about Quak­er belief in the after­life. I’ve always found it rather remark­able that I don’t have any sat­is­fy­ing canon­i­cal answer to give them. While indi­vid­u­als Friends might have var­i­ous the­o­ries, I don’t see the issue come up all that often in ear­ly Friends the­ol­o­gy.

As extreme­ly atten­tive Chris­tians they would have signed off on the idea of eter­nal life through Christ. Since they thought of them­selves as liv­ing in end times, they total­ly emu­lat­ed New Tes­ta­ment mir­a­cles. George Fox him­self brought a man back from the dead in a town off Exit 109 of the Gar­den State Express­way. Strange things afoot at the Cir­cle K!

Fox’s biog­ra­phers quick­ly scaled back the whole mir­a­cle thing. Appar­ent­ly that was an odd­ness too far. The cut-out parts of his biog­ra­phy have been repub­lished but even the repub­lish­ing now appears out of print (nev­er fear: Ama­zon has it used for not too much).

But Friends has folk cus­toms and beliefs too. The deceased body wasn’t undu­ly ven­er­at­ed. They recy­cled grave plots with­out much con­cern. I can think of a cou­ple of his­toric Quak­er buri­al grounds in Philly that have been repur­posed for activ­i­ties deemed more prac­ti­cal to the liv­ing. The phi­los­o­phy of green buri­al is catch­ing up with Quak­ers’ prac­tice, a fas­ci­nat­ing coming-around.

It also seems there’s a strong old Quak­er cul­ture of face imped­ing death with equa­nim­i­ty. That makes sense given Friends’ mod­esty around indi­vid­u­al achieve­ments. There’s a prac­ti­cal­i­ty that I see in many old­er Friends as they age. I’d be curi­ous to hear from Friends who have had insights on aging as they age and also care­tak­ers and fam­i­lies and hos­pice chap­lains who have accom­pa­nied Friends though death.

Writ­ing sub­mis­sions for our issue on “The Art of Dying and the After­life” are due May 8. You can learn about writ­ing for us at:

https://​www​.friend​sjour​nal​.org/​s​u​b​m​i​s​s​i​o​ns/

How do Friends approach the end of life? We’re liv­ing longer and dying longer. How do we make deci­sions on end-of-life care for our­selves and our loved ones? Do Quak­ers have insight into what hap­pens after we die? Sub­mis­sions due 5/8/2017.

ps: But of course we’re not just a dead tra­di­tion. There are many heal­ers who have revived ideas of Quak­er heal­ing. We have a high pro­por­tion of main­stream med­ical heal­ers as well as those fol­low­ing more mys­ti­cal heal­ing paths. If that’s of inter­est to you, nev­er fear: Octo­ber 2017 will be an issue on heal­ing!).

Writing Opp: Race and Anti-Racism

We're less than two weeks from the deadline for writing about "Race and Anti-Racism" for Friends Journal and I'd love to see more submissions. It was two years ago that we put out the much-talked-about issue on Experiences of Friends of Color. That felt like a really-needed issue: no triumphalism about how white Friends sometimes did the right thing as Abolitionists or posturing about how great we are, forgetting the ways we sometimes aren't: just a collection of modern Friends talking about what they've experienced first-hand.

I think it's a good time to talk now about how Friends are organizing to unlearn and subvert institutional racism. It was an important issue before November--ongoing mass incarceration, Standing Rock, and the disenfranchisement of millions of African Americans was all taking place before the election. But with racial backlashes, talk of a religious or nationality-based registries, and the coziness of "alt-right" white nationalists with members of the Trump campaign it all seems time to go into overdrive.

Friends on Giving

The new issue of Friends Journal is available online. This month looks at Giving and Philanthropy. There's some good reflections from Friends on why they give to the causes and institutions they do. There's also a nice piece from Quaker fundraiser Henry Freeman on the "language of Quaker values." If you're trying to unpack what it means to be Quaker, this on-the-ground perspective is one way to parse out the reality of Quaker testimonies.

What do you love about your Quaker space?

We’re extend­ing the dead­line for the August issue on Quak­er Spaces. We’ve got  some real­ly inter­est arti­cles com­ing in – espe­cial­ly geeky things in archi­tec­ture and the the­ol­o­gy of our clas­sic meet­ing­hous­es.

So far our prospec­tive pieces are  weight­ed toward East Coast and clas­sic meet­ing­house archi­tec­ture. I’d love to see pieces on non-traditional wor­ship spaces. I know there new­ly purpose-built meet­ing­hous­es, adap­ta­tions of pre-existing struc­tures, and new takes on the Quak­er impulse to not be churchy. And wor­ship is where we’re gath­ered, not nec­es­sar­i­ly where we’re mort­gaged: tell us about your the rent­ed library room, the chairs set up on the beach, the room in the pris­on wor­ship group…

Sub­mis­sion guide­li­nes are at friend​sjour​nal​.org/​s​u​b​m​i​s​s​i​ons. The new dead­line is Mon­day, May 16. My last post about this issue is here.

Upcoming FJ submission: “Quaker Spaces”

I've been meaning to get more into the habit of sharing upcoming Friends Journal issue themes. We started focusing on themed issues back around 2012 as a way to bring some diversity to our subject matter and help encourage Friends to talk about topics that weren't as regularly-covered.

One of the Greenwich, N.J., Meetinghouses.

One of the Greenwich, N.J., meetinghouses, Sept 2009

The next issue we're looking to fill is a topic I find interesting: Quaker Spaces. I've joked internally that we could call it "Meetinghouse Porn," and while we already have some beautiful illustrations lined up, I think there's a real chance at juicy Quaker theology in this issue as well.

One of my pet theories is that since we downplay creeds, we talk theology in the minutia of our meetinghouses. Not officially of course—our worship spaces are neutral, unconsecrated, empty buildings. But as Helen Kobek wrote in our March issue on "Disabilities and Inclusion," we all need physical accommodations and these provide templates to express our values. Earlier Friends expressed a theology that distrusted forms by developing an architectural style devoid of crosses, steeples. The classic meetinghouse looks like a barn, the most down-to-early humble architectural form a northern English sheepherders could imagine.

But theologies shift. As Friends assimilated, some started taking on other forms and Methodist-like meetinghouse (even sometimes daringly called churches) started popping up. Modern meetinghouses might have big plate glass windows looking out over a forest, a nod to our contemporary worship of nature or they might be in a converted house in a down-and-out neighborhood to show our love of social justice.

Top photo is a framed picture of the Lancaster U.K. Meetinghouse from the early 20th century--long benches lined up end to end, balcony. By the time of my visit, there were cushioned independent chairs arranged in a circle.
Top photo is of a framed picture of the Lancaster UK Meetinghouse from the early 20th century--long benches lined up the length of the space. By the time of my visit in 2003, the balcony was gone and the few remaining benches were relegated to an outer ring outside of cushioned chairs arranged in a circle surrounding a round table with flowers and copies of Faith and Practice.

But it's not just the outsides where theology shows up. All of the classic Northeastern U.S. meetinghouses had rows of benches facing forward, with elevated fencing benches reserved for the Quaker elders. A theologically-infused distrust of this model has led many a meeting to rearrange the pews into a more circular arrangement. Sometimes someone will sneak something into the middle of the space—flowers, or a Bible or hymnal—as if in recognition that they don't find the emptiness of the Quaker form sufficient. If asked, most of these decisions will be explained away in a light-hearted manner but it's hard for me to believe there isn't at least an unconscious nod to theology in some of the choices.

I'd love to hear stories of Friends negotiating the meeting space. Has the desire to build or move a meetinghouse solidified or divided your meeting? Do you share the space with other groups, or rent it out during the week? If so, how have you decided on the groups that can use it? Have you bickered over the details of a space. Here in the Northeast, there are many tales of meetings coming close to schism over the question of replacing ancient horsehair bench cushions, but I'm sure there are considerations and debates to be had over the form of folding chairs.

You can find out more about submitting to this or any other upcoming issue our the Friends Journal Submissions page. Other upcoming issues are "Crossing Cultures" and "Social Media and Technology."

Aug 2016: Quaker Spaces

What do our architecture, interior design, and meetinghouse locations say about our theology and our work in the world? Quakers don’t consecrate our worship spaces but there’s a strong pull of nostalgia that brings people into our historic buildings and an undeniable energy to innovative Quaker spaces. How do our physical manifestations keep us grounded or keep us from sharing the “Quaker gospel” more widely? Submissions due 5/2/2016.