Wilcox began the discussion with a question of whether or not the Guilford community should seek out prophets and prophecies. Wilcox sought to relate this question to the Quaker tradition.

“This talk is about prophets and prophecy,” Wilcox said. “So the first question is, ‘What does it mean to be a prophet?’ I don’t think Jeremiah would recommend it.”

https://www.google.com/url?rct=j&sa=t&url=https://www.guilfordian.com/news/2019/04/12/wilcox-talks-quakerism-and-the-prophetic-tradition/&ct=ga&cd=CAIyGjk1NzUwOWM3NjZmNTA4MzU6Y29tOmVuOlVT&usg=AFQjCNGr3hjx9Dxd8r_5amP0l6AQfRXDcg

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.

Facebook Fueled Anti-Refugee Attacks in Germany, New Research Suggests (Published 2018)

Towns where people use Facebook more also had more attacks on refugees, building on suspicions that the platform…

www.nytimes.com

How did Friends come to do so well? The standard story is a variant on the Puritan one: Quakers became wealthy by working diligently; extending their experimental approach to religion to invent new industrial technologies; trading honestly (thereby attracting customers); making productive use of transatlantic kinship networks; and living frugally, without money-drains like drinking or gambling, thereby freeing up money for savings, investment, and philanthropic giving to Quaker-run institutions. All of that may be true, but is at best partial. The unspoken “rest of the story” has two pieces: land and slaves.

I’m sure I’ve read this article before (I unconsciously summarized it this past May) but I think it’s an important discussion to rethink every so often.

Just a moment…

www.friendsjournal.org

Often churches that fail to reflect their changing local community die off in a generation or two. Implicit bias has been a point of discussion in some yearly meetings in recent years, and this is related.

In fact, a Friend once told me they’d been asked, “can we target these Facebook ads only to people who are just like us?”

Actually, Facebook can create what they call lookalike audiences. It’s very cool and very creepy at the same time. It’s part of the suite of fine-grain targeting tools that’s letting political propagandists and lifestyle-focused companies control our media consumption at the social feed level and reinforce liked-minded groupthink. Attention silos are dangerous for our democracy and they’re no good for our churches. If the Quaker good news has any meaning left in it, it has to be widely applicable outside of our cultural, style bubbles.

Autopsy of a Deceased Church

Satire and irony, especially when it is subtle, done in character, or relies on tone can be misunderstood when taken literally. Friends can get so caught up in the words that we miss the point. It is never fun explaining a joke to a Friend, but even that interaction is part of the work of presenting performance art for Quakers. We are committed to fairness and love. Comedy can be used to hurt others or to make light of serious issues. Unpacking a joke can lead to rich discussion. I seek to use comedy to shed light on important issues. Still, some Friends prefer the straightforward message over the comic performance.

I really appreciate the care and honesty that Peterson has put into defining his work. It would be so easy for him to label his performance art as ministry and wear it as a cloak of respectability. Much of his work does indeed act as ministry and he uses a clearness committee as a Quaker discernment tool. But he wants to keep a space open for what you might call artistic confusion and so describes himself as a “theatrical performance activist.”

When the pendulum began trend toward re-embracing the ideas of ministry within Liberal Quakerism some years back, many forms of public work started being labeled ministry. It might be a sign of the incompleteness of our follow-through that few of the people coming forward with ministries felt comfortable calling themselves ministers. I like the idea of keeping middle-ground spaces that we don’t try to artificially kludge into classic Quaker models.

Just a moment…

www.friendsjournal.org

Friends are seeking ways to respond to the current refugee crisis. One example is a minute of concern recently approved by Santa Monica Meeting. Other Friends are taking action by visiting detainees in the Adelanto Detention Center. Some are accompanying refugees in the courts. Quaker organizations like FCNL and AFSC are calling for comprehensive immigration reform and an end to ICE. I am including this letter in hopes of stimulating more discussion among Friends (and others) about what we can do to respond to this latest moral crisis.

https://laquaker.blogspot.com/2018/07/reunite-refugee-families-separated-at.html

“The Friends They Loathed” was defended in April 2018 and examined a chapter of Maryland history that had never been explored in detail before — the religious persecution against Quakers during the American Revolution. Despite being a historian of American Christianity, I hold no religious beliefs.

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by inQuakers

I pay a lot of attention to pronoun use. People often say “our nuclear weapons” and/or “what we did in Vietnam”. I don’t have any nuclear weapons, nor do my friends.

Kirby’s lost reminds of the classic “What do you mean we, white man” Lone Ranger / Tonto joke.

Part of the deal of the modern nation state and its trappings of democracy is that we all own it together. The peasantry could be lacksidaisical when they were jiat doing the bidding of whichever duke/warlord/king controlled the plot of land in which their ancestral village now sat. But now we fight national wars because the state is us. It’s mostly a load of huey but it disarms what should be the natural Christian (and plain human) distaste for jingoistic tribalism.

http://www.quakerquaker.org/m/discussion?id=2360685%3ATopic%3A159446