With the abdication of Japan’s emperor comes renewed attention on his first post-war teacher: American Friend Elizabeth Gray Vining:
An American teacher taught the young prince he would never be a god. But he just might help heal his country.
Because the Quaker presidential track record is so distinguished (Herbert Hoover, Richard Nixon) maybe it’s time to put another Quaker into the Oval Office. John Hickenlooper, former governor of Colorado and raised in the Philly suburbs, has thrown his hat into the ring.
Back in 2010 he told the Philadelphia Inquirer he and his wife were regular meeting attenders living “Quaker values” but when Friends Journal reached out to him a few years ago it sounded like he no longer identified as a Friend.
The Times has a nice profile of the not-dead Pulitzer Prize composer and gay icon. The piece doesn’t mention his Quaker roots (he was born in Richmond, Indiana and raised as a Friend) but an embedded playlist includes “Mary Dyer did hang as a flag,” a piece from his 1976 composition A Quaker Reader.
I don’t know much about Rorem or the extent or ongoingness of his Quaker identity (if anyone wants to share more in the comments that would be great). I keep a list I call “Surprising Unexpected Unlikely Quakers” for names people give me of famous’ish people with Quaker connections. Who’s your favorite unlikely Quaker?
A deep dive into a controversy more complicated than it first appears, “A Teacher Made a Hitler Joke in the Classroom. It Tore the School Apart”:
At a meeting with administrators about the incident in late February, members of the high school’s Parents Association said that keeping Frisch would send the message that the school didn’t take anti-Semitism seriously. Another parent told Lauder that this was not the first time Frisch had said or done something inappropriate.
In the NYTimes, a fascinating piece on filter bubbles and the ability of Facebook “superposters” to dominate feeds, distort reality, and promote paranoia and violence.
Superposters tend to be “more opinionated, more extreme, more engaged, more everything,” said Andrew Guess, a Princeton University social scientist. When more casual users open Facebook, often what they see is a world shaped by superposters like Mr. Wasserman. Their exaggerated worldviews play well on the algorithm, allowing them to collectively — and often unknowingly — dominate newsfeeds. “That’s something special about Facebook,” Dr. Paluck said. “If you end up getting a lot of time on the feed, you are influential. It’s a difference with real life.”
A great many general-interest Facebook groups that I see are dominated by trollish people whose visibility relies on how provocative they can get without being banned. This is true in many Quaker-focused groups. Facebook prioritizes engagement and nothing seems to get our fingers madly tapping more than provocation by someone half-informed.
Formal membership in a Quaker meeting is a considered process; for many Quaker groups, public ministry is also a deliberated process, with clearness committees, anchor committees, etc. On Facebook, membership consists of clicking a like button; public ministry, aka visibility, is a matter of having a lot of time to post comments. Public groups with minimal moderation which run on Facebook’s engagement-inducing algorithms are the public face of Friends these days, far more visible than any publication or recognized Quaker body’s Facebook presence. I written before of my long-term worry that with the rise of social media gatekeeping sites, we’re not the ones writing our story anymore.
I don’t have any answers. But the NYTimes piece helped give me some useful ways of thinking about these phenomena.
I’m sad to hear of the passing of the indomitable David McReynolds, who I knew mostly through his work with the War Resisters League. I first got to know him when I was working for New Society Publishers but got more exposure when I started Nonviolence-org back in the mid-90s and traveled up to NYC more frequently as a member of WRL’s board.
I got to publish a wonderful series of David’s pacifist writings online in that era when the web was becoming a thing. I also remember staying at his place on at least one of those visits and getting to meet one of his beloved felines. His interests were far more wide-ranging than the average activist’s and he was always ready to challenge group-think orthodoxies with an intellectual rigor I deeply appreciated.
I often found myself disagreeing with David (and I got the distinct impression he could get pretty unbearable at times), but he helped me see the consequences of my choices in a way that kept me honest.
I think I still look beyond my answers more readily because of conversations in David’s apartment. For all my qualms with Facebook, I’ve been grateful that it brought me back into David’s orbit in recent times and I will miss his commentary and discussions.
We think of slavery as issue that tore Friends apart as the consensus on its acceptability shifted in our religious society. A review of a book shows that in the U.K., gun manufacturing underwent this shift: Review: ‘Empire of Guns’ Challenges the Role of War in Industrialization
On its face, the decision by the Society of Friends to censure a flagrant arms merchant in its ranks may not seem surprising. Pacifist principles were central to Quaker ideology, as was opposition to slavery. Guns fueled not just war but the slave trade. Yet Mr. Galton’s father, and his father before him — and indeed many other Quakers who long dominated Birmingham’s arms industry — had been unapologetic gunmakers for 70 years without attracting rebuke. What had changed in the interim, in ways that are deeply interrelated, were society and the guns themselves.
Today the debate on guns in the U.S. is focused on assault weapons being used by individuals but the Galton debate is more about the role of a Quaker-produced product in war. Britain of course was an empire, an empire held together by force of weapons. Some percentage of the industrial revolution in Britain was financed by war and its products often were employed overseas in the maintenance and extension of the empire (I’m thinking for example of trains).
When I first read John Woolman I was struck by his calling slavery a product of war. I usually think of it as a human rights and dignity issue (and of course it was and Woolman was particularly sensitive to the human dimension) but it was also a type of highly organized warfare. Seeing the systemic nature of the trade as a whole let Friends better see the unacceptability of slavery — and imperial weapons manufacturing.
We shouldn’t be surprised that there’s a Quaker connection: Samuel George Morton was raised as a Friend and educated at the Quaker Westtown boarding school. A generation later, Friend Henry W Goddard coined the word “moron” in now-discredited pseudoscience.
www.nytimes.com