Some t‑ball pictures from Francis’s t‑ball league, the awesome South Jersey Field of Dreams. Album (12 photos)
Quaker Ranter
A Weekly Newsletter and Blog from Martin Kelley
Is a golden age of reading is gradually, suddenly, almost here?
May 4, 2012
A must-read piece from Cory Doctorow for those interested in the changes in publishing, Why the death of DRM would be good news for readers, writers and publishers. He’s predicting the end of DRM (digital rights management) and looking forward to a day when formats and readers are interchangable:
The cheap-and-cheerful manufacturers at the low end don’t have a secondary market they’re trying to protect, no app store or crucial vendor relationship with a big distributor or publisher. They just want a product that ticks the box for every possible customer. Since multiformat support is just a matter of getting the software right, what tends to happen is that a standard, commodity firmware emerges for these devices that just works for just about everything, and the formats vanish into the background.
Many readers and publishers have been upset at the recent Department of Justice accusations of price-fixing by major publishers. The real bad guy, we’re reminded over and over, is Amazon. The publishers are so scared of Amazon that they developed a pricing scheme (the “agency model”) that often nets them less money than they get from Amazon. But for all it’s market share, most of Amazon’s advantages come from smart salesmanship and a big-picture view that helps it develop an ecosystem that “locks in” customers (e.g., I use Amazon video on demand to watch TV, which means I get free shipping when I purchase from them, I get to “borrow” an electronic book a month, etc., which means when I wanted to buy an e‑reader, it was really only a matter of which model of Kindle I would choose). As Doctorow points out, the most ubiqutious e‑reader is the cellphone and most of us get a new one every two years – Amazon’s dominance could end relatively quickly with the right competition. Getting rid of DRM content levels the playing field.
I’m not sure I’m as optimistic as Doctorow that DRM is about to simply disappear. But I agree it’s what needs to happen. It would make Amazon just another seller. Publishers could stop focusing on it and start taking taking more responsbility for shaping the future of publishing. (Where might that be going? Five Reasons The Future Will Be Ruled By B.S. is a highly entertaining read and more correct than incorrect.) But gloom is not the forecast. A recent article in The Atlantic (chart right) persuasively argues that we are in a Golden Age of readership:
Our collective memory of past is astoundingly inaccurate. Not only has the number of people reading not declined precipitously, it’s actually gone up since the perceived golden age of American letters. So, then why is there this widespread perception that we are a fallen literary people? I think, as Marshall Kirkpatrick says, that social media acts as a kind of truth serum. Before, only the literary people had platforms. Now, all the people have platforms.
The other thread that’s been running through my head these past few weeks is a G+ post from Tim O’Reilly that pulls a quote from terrific quote from Hemingway (“How did you go bankrupt?” “Two ways. Gradually, then suddenly.”):
I love lines from literature that crystallize a notion, and then become tools in your mental toolbox. This is one of those. Keep it handy, because you’re going to see “gradually, then suddenly” processes happen increasingly in the next few decades, not just in technology and in industries transformed by technology, but in global issues like climate change, and in politics.
Rare video of the old Amatol/Atlantic City Racetrack outside Hammonton
May 2, 2012
Hard to believe, but a huge racetrack of international renown once sat on Moss Mill Road just east of Hammonton, NJ. The site is now indistinguishable forrest, with a typical Pine Barren sand trail that follows the old oval. I haven’t explored it yet but hope to soon. Just Google for Amatol Raceway and you’ll find lots of pictures and accounts.
Future of Quaker media at Pendle Hill next month
April 27, 2012
I’m part of a discussion at the Pendle Hill conference center outside Philadelphia next month. Everyone’s invited. It’s a rare chance to really bring a lot of different readers and media producers (official and DIY) together into the same room to map out where Quaker media is headed. If you’re a passionate reader or think that Quaker publications are vital to our spiritual movement, then do try to make it out.
Youtube, Twitter, podcasts, blogs, books. Where’s it all going and who’s doing it? How does it tie back to Quakerism? What does it mean for Friends and our institutions? Join panelists Charles Martin, Gabriel Ehri and Martin Kelley, along with Quaker publishers and writers from around the world, and readers and media enthusiasts, for a wide-ranging discussion about the future of Quaker media.
We will begin with some worship at 7.00pm If you’d like a delicious Pendle Hill dinner beforehand please reply to the Facebook event wall (see http://on.fb.me/quakermedia). Dinner is at 6.00pm and will cost $12.50
This is part of this year’s Quakers Uniting in Publications conference. QUIP has been having to re-imagine its role over the last ten years as so many of its anchor publishers and bookstores have closed. I have a big concern that a lot of online Quaker material is being produced by non-Quakers and/or in ways that aren’t really rooted in typical Quaker processes. Maybe we can talk about that some at Pendle Hill.
Missionary zeal vs international fellowship
April 13, 2012
On a late lunch, just finished “Conflicting Views on Foreign Missions: The Mission Board of Philadelphia Yearly Meeting of Freinds in the 1920s” by Tesuko Toda from the Fall 2011 issue of Quaker History.
Sounds like a page turner, right? But it’s interesting history that’s still resonating. Toda’s piece sheds light on a generational sea change that happened among the evangelical-leaning subset of Philadelphia Friends (a minority of the Orthodox yearly meeting):
When the story begins, Friends interested in mission work have to organize independent of the yearly meeting. Over time they come into the fold but it’s right when younger Friends are giving up the idea of bringing Christianity to the heathens for the idea of international fellowship (a similar attitude change was happening throughout Protestant denominations). Toda writes:
Young Philadelphian Friends did support foreign missions, but did not support conventional ones. Actually, none of them approved of foreign missions aimed at conversion. Although some pointed out the advantages of Friends missions, no one insisted on denominational missions. What kind of foreign missions did young Philadelphia Friends think was suitable for the new era (the 1920s), then? The first point to be noted is that young Philadelphia Friends unanimously had a negative view of traditional missionaries.
There’s a lot of back-and-forth in the group but it finally funnelled its energies into the still-new American Friends Service Committee. The AFSC had been set up to support conscientious objectors in World War I and there was no expection that it might continue after the war. That it did was because it better represented the internation fellowship model.
I’m not going to write a full review but those of you interested in the sociological history of that kind of bold, “let’s change the world” energy in Friends should look it up, as should those curious about how generational shifts sometimes play out in yearly meeting politics.
Resurrection with the Cross and Rabbi
April 11, 2012
Of course, that is not the part of the story that motivates me. I am not seeking to be abused and betrayed, let down by my best friends and hunted by those in power. I may recognize the necessity of suffering, but by no means do I seek it out. I think most of us gravitate towards the triumphant victory and joy of Jesus\’ resurrection
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Outreach as Retention
April 9, 2012
From Callid Keefe-Perry, a vlog entry on the apparent discrepancy between what Friends think they want to be doing (outreach) versus what they think makes for a healthy meeting (deep worship), as indicated by a just-released survey from Friends General Conference, the umbrella organization for many of North America’s Liberal Friends.
Callid says:
there’s a disconnect between deep worship as a mark of health, and outreach as the most important thing to do. We try as people to make things happen that are beyond our control. If we really attended to deep worship, if we attended to rooting our communies in a sense of discipleship and discipline, then outreach and care for community, and leading by example would come from that. Those things are fruits; their root is living in the presence, living in gospel order. I’m concerned that in the hustle and bustle of outreach and making things work we might miss that still small voice. [Loose transcript, lightly edited]
There is much we can do to promote community awareness of Friends (aka “outreach”), but I suspect the greatest effect of our efforts is internal – raising our own consciousness about how to be visible and welcoming. Friends are always getting free publicity (just this morning I finished Jeffrey Eugenides’s The Marriage Plot, whose final pages are practically an ad for our religious society, and there’s the seeker-producing mill of the Belief-o-Matic Quiz). What if visibility isn’t our biggest problem? Callid’s post reminds me of something that Robin Mohr said when I interviewed her “Eight Questions on Convergent Friends” for Friends Journal:
Though it may be different in other places, San Francisco always had people visiting; there was no shortage of new visitors. The key was getting them to come back… I don’t think the Convergent Friends movement is necessarily going to solve our outreach issues, but it can absolutely change the retention rate.
Russian Old Believers in Millville NJ
March 13, 2012
A few weeks ago we were contacted by someone from the St Nicholas Center (http://www.stnicholascenter.org) asking if they could use some photos I had taken of the church my wife is attending, Millville N.J.‘s St Nicholas Ukrainian Catholic. Of course I said yes. But then my correspondent asked if I could take pictures of another church she had heard of: St Nicholas Old Believer’s Church. It’s on the other side of Millville from our St Nick’s, on an ancient road that dead ends in woods. We had to visit.
The Old Believers have a fascinating history. They were Russian Orthodox Christians who refused to comply with liturgical changes mandated by the Patriarch and Czar in the 1650s. As usual, there was a lot of politics involved, with the Czar wanting to cozy up with the Greek Orthodox to ally Russia against the Muslim Ottomans, etc., etc. The theological charge was that the Greek traditions were the standard and Russian differences latter-day innovations to be stamped out (more modern research has found the Russians actually were closer to the older forms, but no matter: what the Czar and Patriarch want, the Czar and Patriarch get). The old practices were banned, beginning hundreds of years of state-sponsored persecution for the “Old Believers.” The survivors scattered to the four corners of the Russian empire and beyond, keeping a low profile wherever they went.
The Old Believers have a fascinating fractured history. Because their priests were killed off in the seventeenth century, they lost their claims of apostolic succession – the idea that there’s an unbroken line of ordination from Jesus Christ himself. Some Old Believers found work-arounds or claimed a few priests were spared but the hardcore among them declared succession over, signaling the end times and the fall of the Church. They became priestless Old Believers – so defensive of the old liturgy that they were willing to lose most of the liturgy. They’ve scattered around the world, often wearing plain dress and living in isolated communities.
The Old Believers church in Millville has no signs, no website, no indication of what it is (a lifelong member of “our” St Nick’s called it mysterious and said he little about it of it). From a few internet references, they appear to be the priestless kind of Old Believers. But it has its own distinctions: apparently one of the greatest iconographers of the twentieth century lived and worshipped there, and when famed Russian political prisoner Aleksandr Solzhenitsyn visited the U.S. he made a point of speaking at this signless church on a dead end road.
Links:
* Wikipedia: http://en.wikipedia.org/wiki/Old_Believers
* Account of US Lithuanian Bespopovtsy communities: http://www.synaxis.info/old-rite/0_oldbelief/history_eng/nicoll.html
* OSU Library on iconographer Sofronv (PDF): http://cmrs.osu.edu/rcmss/CMH21color.pdf
* Solzhenitsyn’s 1976 visit: http://www.freerepublic.com/focus/f‑news/2057793/posts
In album St Nicholas Old Believers, Millville NJ (9 photos)












Youtube, Twitter, podcasts, blogs, books. Where’s it all going and who’s doing it? How does it tie back to Quakerism? What does it mean for Friends and our institutions? Join panelists Charles Martin, Gabriel Ehri and Martin Kelley, along with Quaker publishers and writers from around the world, and readers and media enthusiasts, for a wide-ranging discussion about the future of Quaker media.







