I was particularly moved by the presence of our international Quaker visitors. To travel all that way just for our little gathering! It struck me that, when we say ‘our diversity is our strength’, this must include all the ways that Quakerism is expressed throughout the world. It must even include those expressions of Quakerism that make us uncomfortable. For our diversity to truly be our strength we must pay a price, and that price is the need to have deep and difficult conversations with each other, face to face, about what we hold most dear.
On the list of religious problems, the use of “Quaker” by non-Friends is more mystery than problem. There’s the multinational giant Quaker Oats Company of course, periodically making tone deaf statement with its name. Friends of a certain age might remember 1989’s rebranded Popeye the Quaker Man and every eighteen months the laugh-out-loud Quaker Oats threatens to sue us story goes re-viral on Facebook (the page is undated and so always feels new; the incident is at least 15 years old).
An assistant principal and another teacher told FOX 12 they shifted away from branding the school as “Quakers” several years ago. Several students also said they don’t know much about who Quakers are or the religion. Several seemed to think Benjamin Franklin, who the school is named after, was a Quaker. Franklin was not a Quaker. FOX 12 also spoke to Kelly McCurdy, who put three children through Franklin High. He said he believes the district is making a mistake and erasing tradition. “I think it’s silly, personally,” McCurdy said. “It’s not racially insensitive.”
It seems that the Fox affiliate went out of its way to find a cranky person to deplore a point no one was making. Of course it’s not racially insensitive. But these appropriated names are always… well, weird. No public school would call themselves The Jews or The Muslims or The Catholics or anything else smelling of religion. It’s a sign of how dismissed Friends are as a actual living religious movement and denomination that our nickname is considered fair game. We must turn to the local newspaper to get the real background:
Lisa Zuniga told the board that in 2014 she met Mia Pisano, a fellow Franklin High parent who is a member of the Quaker faith, and the pair started an effort to change the name. The name, they argued, violated the separation of church and state. The district, they said, should never commandeer a religious symbol or connotation for a mascot. Despite interest in the name change, Zuniga said, parents met stiff resistance from the district. It was hard to even get anyone to explain what the process would be to bring about a name change, she said.
On Saturday, April 21, 2018, Abington Monthly Meeting unveiled a burial stone for Sarah & Benjamin Lay. The event which featured opening remarks by author Marcus Rediker and local resident and Quaker Avis Wanda McClinton was followed by a gathering in the meetinghouse in the manner of a Friends Memorial Meeting.
Abington was the first Friends meeting I ever visited and I’ve loved the story of Lay since the time I first stumbled on it (even as a kid I was enough of a local history nerd that I might have read of Lay’s antics before I ever met a Quaker). I’m personally so happy to see him get this wider recognition. The PYM piece is all-text but much of the grave marker ceremony has been posted to YouTube.
Ariel Eure and Layla Helwa allege the Quaker school violated their civil rights by suspending and terminating them last year for supporting student protests to permit the Palestinian professor [Sa’ed Atshan] to speak. Additionally, they claim school administrators conducted a smear campaign after they were fired.
Friends Journalcovered the incident last year, as did multiple news outlets. It also came up in an interview I had with Sa’ed Atshan a few months ago. When we contacted Friends’ Central to fact-check Sa’ed’s account, the school couldn’t point to any inaccuracies but still said “we disagree with the fact pattern, including the timeframe, as described.” I still not sure what that’s even supposed to mean.
Develop personal rules: These are specific to you. A few of mine…. Never respond to an angry message from my phone. Always open a computer, sit down intentionally, and if possible wait 24 hours. ON social media – this might be a shorter time frame, but still, not until I can sit and center and not speak out of anger.
I’m not sure if I’ve ever written down my personal guidelines. Some of these are generic to being a good online citizen (don’t feed trolls, don’t punch down, don’t respond in anger, disengage when a conversation is obviously running in circles).
Other guidelines of mine arguably come from Quaker values. For example, in general I won’t mention someone else on a forum in which they don’t appear. I’m especially wary on private Facebook groups, as they can easily become forum for detraction and us/them peer pressure. The Tract Association pamphlet on detraction is really a must-read. It’s actually probably something worth re-reading every six months. Readers: what kind of practices have you developed to be a responsible Quaker online?
Britain Yearly Meeting has decided to undertake a once-in-a-generation rewrite of its Faith and Practice
Regular revision and being open to new truths is part of who Quakers are as a religious society. Quakers compiled the first of these books of discipline in 1738. Since then, each new generation of Quakers has revised the book. A new revision may help it speak to younger Quakers and the wider world.
This possibility of this revision was the basis for the inaccurate and overblown clickbaity rhetoric last week that Quakers were giving up God. Rewriting these books of Faith and Practice is not uncommon. But it can be a big fraught. Who decides what is archaic? Who decides which parts of our Quaker experience are core and which are expendable? Add to this the longstanding Quaker distrust of creedal statements and there’s a strong incentive to include everybody’s experience. Inclusion can be an admirable goal in life and spirituality of course, but for a religious body defining itself it leads to lowest-common-denominationalism.
I’ve found it extremely rewarding to read older copies of Faith and Practice precisely because the sometimes-unfamiliar language opens up a spiritual connection that I’ve missed in the routine of contemporary life. The 1806 Philadelphia Book of Discipline has challenged me to reconcile its very different take on Quaker faith (where are the SPICES?) with my own. My understanding is that the first copies of Faith and Practice were essentially binders of the important minutes that had been passed by Friends over the first century of our existence; these minutes represented boundaries – on our participation on war, on our language of days and times, on our advices against gambling and taverns. This was a very different kind of document than our Faith and Practice’s today.
It would be a personal hell for me to sit on one of the rewriting committees. I like the margins and fringes of Quaker spirituality too much. I like people who have taken the time to think through their experiences and give words to it – phrases and ideas which might not fit the standard nomenclature. I like publishing and sharing the ideas of people who don’t necessarily agree.
These days more newcomers first find Friends through Wikipedia and YouTube and (often phenomenally inaccurate) online discussions. A few years ago I sat in a session of Philadelphia Yearly Meeting in which we were discussion revising the section of Faith and Practice that had to do with monthly meeting reporting. I was a bit surprised that the Friends who rose to speak on the proposed new procedure all admitted being unaware of the process in the current edition. It seems as if Faith and Practice is often a imprecise snapshot of Quaker institutional life even to those of us who are deeply embedded.
My experience that ‘conservative’ Friends do believe in God. But I have heard many Friends say they have not themselves had a personal experience with God. I often wonder what that means for their spiritual life. Having been blessed to have had such experiences myself has been so meaningful, in so many different ways, in my own life.
https://kislingjeff.wordpress.com/2018/05/05/we-dont-need-god/ a
Quakers have a saying, that we ‘hold in the light’ those we are acting in solidarity with. This weekend we need those movements we’re part of to hold us in the light. Only when we are working on ourselves can we work with others.
quakerkathleen.org 