A 12-step program for world peace

February 12, 2019

Bob Dock­horn, my pre­de­ces­sor as Friends Jour­nal senior edi­tor, has been doing a lot of writ­ing since he’s retired and one of his big projects involves a vision of a world free of its addic­tion to vio­lence. Some­where in the process he lost a step (there’s only 11).

Hav­ing been raised a Friend, I assume a hope­ful stance toward the future. Unlike many oth­ers, we gen­er­al­ly pre­sume that the human world is not meant to be adver­sar­i­al. Even deci­sion mak­ing by vot­ing is reject­ed among Friends as unnec­es­sar­i­ly con­fronta­tion­al. Friends par­tic­i­pate in local and nation­al elec­tions, but often with mis­giv­ings since these con­tests, law­mak­ing, and even courts can be set­tings in which priv­i­lege is pre­served and fought for.

One evening a few years ago, as I sat in silence at Southamp­ton (Pa.) Meet­ing, my atten­tion turned to a 12-Step poster on the wall, left behind by a Nar­cotics Anony­mous group that meets week­ly in our space. As I stared at it, I expe­ri­enced a flash of insight — that our entire cul­ture is addict­ed to com­pe­ti­tion and violence. 

I appre­ci­ate how the steps start sim­ply (“Clear One’s Pre­sump­tions,” “Access Mul­ti­ple Sources of Infor­ma­tion”) and then build into pro­pos­als that seem pie-in-the-sky “(Trans­form Mil­i­tary Insti­tu­tions,” “Imple­ment World Gov­ern­ment”), espe­cial­ly with cur­rent world trends. But that’s the nature of a jour­ney: it starts with steps but main­tains vision toward a destination.

Hey y’all, let’s start a blog!

January 2, 2019

Okay, it’s not specif­i­cal­ly Quak­er – it’s not actu­al­ly at all Quak­er – but I like the think­ing behind Why You Should Start a Blog in 2019 by Ernie Smith in Tedi­um. Long-time read­ers will know I usu­al­ly have at least a post a year in which I blog about blog­ging. This time I’ll let Ernie talk about the ratio­nales and needs for a blog­ging culture:

We could use a lit­tle momen­tum. A decade ago, as I was get­ting start­ed with this, plat­forms like Face­book took advan­tage of our desire for a sim­pler option and used it to silo up our data, lock and key. We lost an excit­ing blo­gos­phere in the midst of all of this — and the first step towards get­ting it back is by real­iz­ing that own­er­ship should be a first class cit­i­zen, whether or not we even­tu­al­ly give away those words, sell them, or keep them close to our chest. A blog that you own, that you pay the host­ing bill for? That’s the first step — a form of expres­sion that should be the future (because after all, how awe­some is it that any­one can own a print­ing press?!?) but some­how became the past.

I haven’t been updat­ing this Quak­er Dai­ly Read as much as I’d like over the last month or so. That’s part­ly the result of an ear­ly Decem­ber vaca­tion and then the chaos of late Decem­ber hol­i­days with the fam­i­ly. I’m sure I’ve missed some great posts that I should have shared but there’s also days when I run through my RSS col­lec­tion (I use Feed­ly to fol­low about a hun­dred or so blogs) and find noth­ing par­tic­u­lar­ly fresh or inter­est­ing. I’d love to see more of us trad­ing the Face­book dopamine-rush imme­di­a­cy for some more thought­ful writ­ing and conversation.

https://​tedi​um​.co/​2​0​1​9​/​0​1​/​0​1​/​2​0​1​9​-​i​n​d​e​p​e​n​d​e​n​t​-​b​l​o​g​g​i​n​g​-​t​r​e​n​ds/

Quakerspeisungen and an Oscar Schindler connection

November 13, 2018

This week marks the hundred-year anniver­sary of the end of the “Great War,” World War I, brand­ed as the war to end all wars. Our annu­al com­mem­o­ra­tion of the armistice in the U.S. large­ly went by the way­side in 1954 when Con­gress changed the name from Armistice Day to Vet­er­ans Day. Instead of mark­ing the end of a hor­rif­ic war that lit­er­al­ly con­sumed much of Euro­pean resources and peo­ple for years in trench­es that nev­er moved, we now spend the day fill­ing lec­tures with clich­es of mil­i­tary service.

But the hun­dred year anniver­sary also means we can start remem­ber­ing the after­math of the war. The First World War set up the sec­ond. We large­ly think of the mis­takes and half-efforts of the vic­to­ri­ous pow­ers but Quak­ers were part of more right­eous storyline:

Even more food was sent by Amer­i­can Quak­ers under the lead­er­ship of Her­bert Hoover, pro­vid­ing dai­ly meals for 60,0000 starv­ing Berlin­ers for five years. The Ger­mans labelled this mas­sive effort, Quak­er­speisun­gen: “Quak­er Feed­ings.” It saved thou­sands of lives, includ­ing those of the fam­i­ly of Oscar Schindler who famous­ly went on to help 700 Jews to escape the gas cham­bers at Auschwitz in the Sec­ond World War. Schindler’s sis­ters spent six months recu­per­at­ing with the Hall fam­i­ly and one even attend­ed Thirsk Gram­mar School for a term. 

Friends Jour­nal Bonus­es: Quak­er work in Ger­many in the 1920s and 30s was the sub­ject ofQuak­ers in Ger­many dur­ing and after the World Wars from 2010. Relief efforts in Spain were part of a more recent sto­ry that tied it to present-day refugee assis­tance in Gota de Leche.

https://​www​.dar​ling​to​nand​stock​ton​times​.co​.uk/​n​e​w​s​/​1​7​2​0​7​6​8​9​.​h​e​r​o​i​c​-​q​u​a​k​e​r​s​-​a​n​d​-​a​-​f​a​s​c​i​n​a​t​i​n​g​-​l​i​n​k​-​b​e​t​w​e​e​n​-​o​s​c​a​r​-​s​c​h​i​n​d​l​e​r​-​a​n​d​-​t​h​i​r​s​k​/​?​r​e​f​=​t​w​t​rec

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

Spirit-led Structures for Quaker Meetings

September 18, 2018

Steven Davi­son urges us to rethink annover-reliance on committees:

This dynam­ic tends to quench the spir­it behind new lead­ings. All of our tes­ti­monies, and con­tin­u­ing rev­e­la­tion in gen­er­al, start out as new — that is, prophet­ic; that is, Spirit-led — con­cerns and lead­ings. They deserve Spirit-led atten­tion and elder­ship, not a buck­et of cold water. 

http://​www​.nyym​.org/​c​o​n​t​e​n​t​/​s​p​i​r​i​t​-​l​e​d​-​s​t​r​u​c​t​u​r​e​s​-​q​u​a​k​e​r​-​m​e​e​t​i​ngs

Emily Provance: An Application of Cultural Theory

August 23, 2018

Inter­est­ing appli­ca­tion of busi­ness the­o­ry to dif­fer­ent types of Quak­er cultures:

Did you iden­ti­fy the cul­ture type of your Quak­er faith com­mu­ni­ty — more specif­i­cal­ly, the por­tion of that com­mu­ni­ty where you spend the most time? It’s pos­si­ble that yours might be a pret­ty even tie between two cul­ture types, but it’s less help­ful if you say “we’re not real­ly any of these.” Iden­ti­fy one or two that seem rel­e­vant and work with it for a few min­utes here. Nobody’s look­ing over your shoulder. 

I’m par­tic­u­lar­ly intrigued by her place­ment of the chil­dren’s pro­gram cul­ture out­side of the ones she assigns her meet­ing. I’ve met teens who grew up embed­ded in Quak­er youth cul­ture who are sur­prised when they hit adult­hood and real­ize that they don’t con­nect with any of the adult activ­i­ties. Back in the day I was part of Young Adult Friends pro­grams that were part­ly attempts to con­tin­ue that Young Friends cul­ture in place in a twenty-something con­text. Acknowl­edg­ing that there are some­times fun­da­men­tal cul­tur­al dif­fer­ences at work seems like a good start. Also, don’t miss Emi­ly’s piece in the cur­rent Friends Jour­nal, The Grief and the Promised Land.

Nav­i­gat­ing Dif­fer­ences: An Appli­ca­tion of Cul­tur­al Theory

Is this what people want?

August 13, 2018

Don McCormick is back with this week’s Friends Jour­nal fea­ture. His Feb­ru­ary arti­cle, “Can Quak­erism Sur­vive,” sparked all sorts of con­ver­sa­tions and is now at 110 com­ments. Now he’s back with spe­cif­ic sug­ges­tions for Quak­er growth, inspired by megachurch church growth research and models.

When I read this, I asked myself if we Quak­ers are pro­vid­ing the equiv­a­lent of this type of spir­i­tu­al guid­ance. Do new­com­ers and oth­ers see us as meet­ing their spir­i­tu­al needs? If they do, do they see this right away, or does it take a while? To answer these ques­tions, I had to learn more about the “clear path­way” that the Reveal lit­er­a­ture described. Although Quak­erism has great wis­dom in the area of spir­i­tu­al guid­ance, at first it seemed that it was incon­sis­tent with the spir­i­tu­al guid­ance described in the survey.

When I’ve taught Quak­erism 101 class­es, I’ve try to explain the branch­es of Friends — and the schisms — not just as the­o­log­i­cal or cul­tur­al phe­nom­e­non but as problem-solving pref­er­ences. What tools do we reach for in cri­sis? Do we go inward and recom­mit our­selves to dis­tinc­tive prac­tices that we’ve been slack­ing off on? Do we start read­ing groups and spir­i­tu­al friend­ship pro­grams to train each mem­ber to car­ry the work? Do we blame our Quak­er odd­i­ties and start using the lan­guage and litur­gi­cal mod­els of the more suc­cess­ful church­es near us? Do we set up com­mit­tees and pro­duce cur­ric­u­la to sup­port local efforts? Do we look to experts and craft nation­wide pro­grams and hire staff and prob­lem solve? I’m not sure these tools need to be mutu­al­ly exclu­sive, but in prac­tice I see most Quak­er bod­ies tend to reach for only one or two of these tools. And of course, the tools we chose large­ly deter­mine both the prob­lems we solve and the unin­tend­ed ones we create.