The Hill profiles Quaker lobbying

The Hill pro­files Quaker lob­by­ing.

The Wash­ing­ton insider news­pa­per pro­files Diane Ran­dall and the work of FCNL: Many Quak­ers, Ran­dall said, feel a moti­va­tion to make changes in the world, which could man­i­fest itself in the choice to become a teacher, a social worker or a sci­en­tist.

Joan Baez cites Quaker upbringing in presidential endorsement

From the musician’s Face­book page:

My choice, from an early age, has been to engage in social change from the ground up, using the power of orga­nized non­vi­o­lence. A dis­trust of the polit­i­cal process was firmly in place by the time I was 15. As a daugh­ter of Quak­ers I pledged my alle­giance not to a flag or a nation state but to humankind, the two often hav­ing lit­tle to do with each other.

Philly Quakers pioneered social enterprise.

Philly Quak­ers pio­neered social enter­prise..

Tony Abra­ham writes:The prac­tice of mak­ing money while mak­ing a social impact is a busi­ness strat­egy largely thought to have orig­i­nated on the brink of the 21st cen­tury with the rise of clean­tech. But the seeds of social enter­prise may have actu­ally been sown in fer­tile Philadel­phia soil two and half cen­turies ago.

“We’re here to bring people together”: Check out new album by West Philadelphia conscious acoustic duo

“We’re here to bring peo­ple together”: Check out new album by West Philadel­phia con­scious acoustic duo. In the West Philly local:

West Philly-based duo City Love, com­prised of Man­tua and Bel­mont res­i­dent musi­cians Ster­ling Duns and Caselli Jor­dan, writes songs to spread the love, make peo­ple move, laugh, and fos­ter dia­logue about social issues.

Dr. Sa’ed Atshan: Teaching tolerance, promoting peace

Dr. Sa’ed Atshan: Teach­ing tol­er­ance, pro­mot­ing peace. The Philadel­phia Gay News pro­files a Friend and grad­u­ate of the Ramal­lah Friends School:

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blockquote>I didn’t have a con­ven­tional coming-of-age there because I got to go to the Ramal­lah School, which empha­sized non-violence and social jus­tice and the light of God in every human being. It was also very rig­or­ous aca­d­e­m­i­cally. It allowed me to escape from a quite-harsh real­ity and gave me hope and promise for a future.</ block­quote>

Quakers and the ethics of fixed pricing

From a 1956 issue of the then-newly rebranded Friends Jour­nal, an expla­na­tion of the ethics behind pro­vid­ing a fixed price for goods:

Whether the early Quak­ers were con­sciously try­ing to start a social move­ment or not is a moot point. Most likely they were not. They were merely seek­ing to give con­sis­tent expres­sion to their belief in the equal­ity of all men as spir­i­tual sons of God. The Quaker cus­tom of mark­ing a fixed price on mer­chan­dise so that all men would pay the same price is another case in point. Most prob­a­bly Friends did this sim­ply because they wanted to be fair to all who fre­quented their shops and give the sharp bar­gainer no advan­tage at the expense of his less skilled brother. It is unlikely that many Quak­ers adopted fixed prices in the hope of forc­ing their sys­tem on a busi­ness world inter­ested only in profit. That part was just coin­ci­dence, the coin­ci­dence being that Friends hit upon it because of their con­vic­tions; the sys­tem itself was a nat­u­ral suc­cess.
 — Bruce L Pear­son, Feb 4 1956

 

Liberal vs radical social witness

Lib­eral vs rad­i­cal social wit­ness. Another install­ment from Steven Davison’s Quaker-pocalypse series:

Lib­eral social action tends to be respect­ful, too, if not even a bit def­er­en­tial. The lib­eral impulse in wit­ness and out­reach seeks not to turn away a seeker who might be made uncom­fort­able by un-reasonable words and actions, or to seem to dis­re­spect the peo­ple with whom we dis­agree. This is not rad­i­cal, and I ques­tion whether it is the path to renewal.