Now we have “uni-context,” the idea that our online social lives bleed into all of our different networks (think: friends, work colleagues, romantic interests) so much that the networks have been flattened; the “context” has “collapsed” (there’s a whole Wikipedia post on this). The refinement of this idea into “uni-context” comes from Agnes Callard, a UChicago prof. Where once we could show different faces to different audiences, now everyone sees all.

First off, I’m not sure I really buy it from a cultural tech perspective. The original Facebook ideal of wide social graphs and public accounts feels like a dinosaur. I picked up this article from Jason Kottke, who notes that “blogs have global context.” Twenty years ago, yes, many of us were living very public online lives—or at least made an image of ourselves that was very accessible on blogs and in networks like the OG image-sharing network Flickr, which defaulted to public access.

I don’t think that’s the case anymore. Gen Z is mostly absent from public spaces like Facebook and usually keeps pretty locked-down accounts. The app that has come to define the 2020s is TikTok (and its clones), which is a highly performative space where most of us consume, not create. I had a great after-meeting talk with two younger Quakers this weekend about outreach. Most of their discussions happen on various Discords, networks so private you generally can’t even find out about particular “server” except through word of mouth. When I asked them how interested seekers were supposed to find local Friends if everything was locked down on private networks, one of them suggested there should be an email list. I’m glad I wasn’t drinking any coffee at that moment because I would have had a real-life spit take. My first Quaker organizing thirty years ago was putting together an email contact list first for YAFs in my area and then worldwide because I didn’t see anyone else doing it. Back then local YAF networks were invisible to outsiders because the web as we know it barely existed. One could argue that GenZ has reinvented the privacy but also invisibility of the 1990s.

But granting the “uni-context” conceit for argument, this is a big post of Quaker plainness. Yes there were mostly unwritten rules but if you open up an old copy of one of the *Books of Discipline* and turn to the plainness section, you’ll find that it focuses on intention. My favorite query asks if you dress in a way “calculated to please a vain and wanton mind.”

It is the Quaker concept of *intregrity* at play. Going back to root meanings, something that is integral cannot be broken into pieces without losing its identity. We should act and present ourselves in the same way in all context. Who we are should be who we are, whether at work, play, church, etc. Similarly our *yeas* should be *yeas* and our *nays* *nays* in all context so that we don’t need a special incantation of swearing to tell the absolute truth.

Of course our lives are complex. I’m a runner and I put on running gear when I go out, especially in the August heat. But I’m not doing that for a calculated reason but a practical one. And I often have a pre-run running shirt on when I log into a work Zoom call.

Anyway it’s sort of sad that so many Friends have consigned old Quaker practices to the dust heap. The ethics, if not the details, might be something philosophers are seeking today.

A Philosopher’s One-Word Theory to Explain Why the World Feels So Weird

Once you learn what the “uni-context” is, you won’t stop seeing it everywhere

www.derekthompson.org

I encourage Friends to please remember that Generative AI art is produced unethically from AI models that scrape the work of real artists without consent or compensation. In the last few weeks, I have encountered two instances of Quakers using Generative AI as a part of their Outreach. This is deeply disturbing to me. There is no legitimate reason to use Generative AI Art. You can use open source images, you can hire artists, or you can make your own art. Or, use no art at all. Better that than to steal from artists and display art you hand no hand in making.

My Facebook feed is awash in terrible AI art accompanied by terrible AI-written feel-good stories, shared as much by Quakers as by any other demographic (my bad for still being on there, perhaps).

Quakerism is a spirituality that requires active participation. You can’t just nod off in the back (well, you can but you shouldn’t). Quaker communities have been lived experiences. As someone who works daily with writers, it’s stunning just how much AI has become a crutch for people. There are some very active writers in Quaker online spaces whose work is mostly AI. Is it for the social boost that comes from being ubiquitous?

A weird tangent but hear me out: if you read a lot of classic Quaker journals, there’s frequently stories from their teens in which the author consciously wrestles with plain dress. They talk about the lost friendships that came when they adopted a more uniform style and also about how hard it is to discern and navigate the inevitable voice of pride inside themselves (look at me, I’m plain!) with their legitimate wish and leading to be of use to the fellowship. That process of wrestling with ego is something that never ends for any of us, but especially not one of these ministers. Knowing when ministry is Spirit-led or ego-fed is a core competency for this work. In the end, the dress didn’t matter so much. But the “baby steps” of worrying about it was an early workout of those discernment muscles.

When we turn to AI we stop working those muscles and offload so much to the machine. Skipping the baby steps means we’re not necessarily going to be as practiced when important decisions need to be made. Let’s put out bad art if it means we’ll start learning how to put out more authentic art as we develop.

In the mid-80s I was one of the many idealistic college kids who interned with the UFW for a summer. I got to hang out with him a number of times. His son-in-law ran the NYC-based media campaign and Cesar would come for planning meetings but also to visit his daughter and grandkids. She made great cheese enchiladas and all of us would talk late into the night as he told stories.

I do remember thinking—and asking—why the sainted VP Dolores Huerta never actually seemed all that involved, at least not to the point of ever coming East that summer to participate in NYC-based media strategy meetings. It was explained she was needed back in California.¹ I never met her. I remember not being surprised at all that she didn’t ascend to the UFW presidency when Cesar died. It went instead to the son-in-law who had led our office.

My direct supervisor was a schlub and sexist pig. He was always making inappropriately suggestive comments to the young female interns, which they universally laughed off. They were all smart, confident women with futures who weren’t going to be put off by him. I was the only male intern that summer and he put me in shitty assignments, pressuring me to drop out. I assume I was seen as competition and indeed I did start dating a fellow intern (the only reason I put up with his behavior and made it through the summer). I see he’s still with the UFW, now listed as first vice president, which is not at all inspiring.

It was perhaps the most dysfunctional office culture I’ve ever seen. The union’s influence had obviously declined since the heady days of RFK marching with Cesar in huge rallies. They seemed to jump from fad to fad hoping to recapture attention. That year direct marketing was all the rage in business circles and the UFW was jumping in with both feet. We would spend hours in meetings setting unrealistic expectations, then break our own guidelines to “meet” them. I’d be called out for trying to do things the way we had agreed. I remember wondering if any of the office work I did that summer actually made a jot of difference. Helping to organize East Coast appearances of Cesar was definitely the highlight of the summer—well, that and the girlfriend and getting to hang out in New York City all the time.

I do have to wonder now if some of the dysfunction and sexism in the office was ultimately related to Cesar’s repeated molestation of children.² Did he foster a culture in which we laughed off bad behavior and didn’t question poor management?

I was really looking forward to The Testament of Ann Lee, the biopic of Shaker founder Ann Lee, directed and cowritten by Mona Fastvold and starring Amanda Seyfried as the titular character. My wife and I have read a bunch of books on Shakers over the last few years, including at least one cited by the filmmakers in the end credits. We knew from the trailer that this would be a Hollywood treatment, with Ann Lee played by a lithesome young blonde actress but we figured it might be interesting enough anyway.

Nope. It didn’t feel as if the director really understood either the theology behind Shaker aesthetics or the profound oddness of Mother Ann. Much of the movie leaned heavily on music-video styling, with wall-of sound electronica and well-trained singing voices reworking Shaker hymns, all set to carefully choreographed dance scenes. That would be fine for a Pat Benetar biopic but the real Shakers were fiercely against musical instruments (they considered them used “to excite lasciviousness, and to invite and stimulate men to destroy each others’ lives”). I’ve always imagined that dancing would have been more of the random repetitive trance of hippy or all-night raver—chaotic, unpredictable, profoundly un-synchronized.

I certainly understand that creators of period dramas sometimes feel the need to go off in ahistorical directions, especially in their use of music, as a way of setting a mood. But the plainness of Shaker music and dance is precisely its point. To make it too perfect is to misunderstand the theology itself.

The Ann Lee in my head canon isn’t a comely figure with a lust for mystical visions, burning truth and kindness for all. She’s short, kind of shapeless, illiterate, but most of all she’s unpredictable, by turns kind and mean, but also batshit and manipulative. The movie only has one scene about her confessions (a tame depiction at that), which is a shame as confessions were a core part of Mother Ann-era Shaker bonding. When people came to join or even visit the Shakers, she would confront them to confess all their sins in great detail. It was a humiliating process and not by accident: personal humiliation is a key tactic for all cults. There’s an implied blackmail, as embarrassing details could be shared publicly of anyone who might change their mind and want to leave. Another common cult tactic is separating individuals from their families, also an essential part of the Shaker experience.

In the movie, we see a dramatic example of townspeople terrorizing the Shakers but we’re never shown why the locals might be so angry. When people joined the Shakers they split up marriages, pulled children from parents, demanded converts give their material goods to the collective, and turned the new believers against their non-Shaker families. There were accusations that they stole wives and children, all detailed in lawsuits. The Shaker model was a profound threat to the familial structures that held together late-eighteenth century New England life. The violence shown the Shakers was inexcusable but also somewhat understandable—well, unless you watched this movie, where it was portrayed as a fear of the unknown.

The details also seriously strayed from history toward the end, depicting later Shaker life as co-existing with Mother Ann. That’s a terrible choice. Shakerism as an organized religion arguably only began shortly after her death, when a new leadership came together, new settlements started, and a social structure constructed that rewarded technical innovation. Pretty much everything we associate with Shaker design—the flat brooms (1798), the efficiently of the round barns (1826), the apple peelers (1830s), even the hymns that this movie sets to modern music (“Song of Summer” is c. 1875)—came later and really could only have come from institutional Shakers. This is the course of most new religious movements: a charismatic leader holding a small band of committed zealots together, followed by a later institutionalization of roles. By smushing these eras together, Mother Lee’s life is sanitized and Shakers presented as an American origin story.^{3 4}

What’s ironic that the movie itself is beautifully done. The rocked-up ahistorical Shaker songs are stirring. The singing and dancing are beautiful and well choreographed. The cinematography is exceptional. Amanda Seyfried does a great job playing the character she’s been given. If only she had been given Mother Ann!

I recently got around to seeing Quentin Tarantino’s Once Upon a Time in Hollywood, another period movie that profiles a cult in a tumultuous time in American history. It transported me so much more than this one. As I sat in the theater this week, sighing as yet another music video montage powered up, I found myself longing for an auteur with a tiny budget to take on Ann Lee’s story (David Lynch would have understood the essential weirdness of Ann Lee). Less is sometimes more. And it definitely would have been for this production.

The question of where this ubiquitous acronym came from, and when, regularly comes up in Quaker discourse (mostly recently on Reddit here). I sometimes answer with the bits I’ve dug up but rather than reinventing the wheel each time, I thought I’d write it all down. I invite people to add what they know in comments and I’ll edit this.

1940s

Howard Brinton was the inventor of our modern idea of a “testimony” in the 1940s, and his original list was community, harmony, equality, and simplicity. He was the Philadelphia-area born Friend who helped organize unprogrammed Friends on the U.S. West Coast in the early part of the twentieth century. Brinton had a knack for simple explanations that expressed the emerging consensus of a new generation of Friends who were healing from the nineteenth-century schisms. Finding new ways of talking about our commonalities was a central part of the work of reconciliation. From his tour de force 1952 masterpiece, Friends for 300 Years:

The meaning of the group in Quaker practice can be suggested by a diagram. Light from God streams down into the waiting group. This Light, if the way is open for it, produces three results: unity, knowledge, and power. As a result we have the kind of behavior which exists as an ideal in a meeting for worship and a meeting for business. Because of the characteristics of the Light of Christ, the resulting behavior can be described in a general way by the four words Community, Harmony, Equality, and Simplicity.…

He included a chart, which honestly doesn’t help much with my understanding of the metaphysics of it all.

1975

Reader Tomas Mario Kalmar sent me a paper called Learning Community prepared by the Education Commission of Australian Yearly Meeting that lists six “characteristics that distinguished Quaker education”: a religiously guarded education, community, non-violence, equality, simplicity, and an experiential curriculum. The list is largely based on Howard Brinton’s work but I include it here because it shows how Friends were remixing and repurposing his list. Learning Community actually looks pretty good and fairly timeless and Tomas gave me permission to repost the PDF here.

1980–90s

In a Reddit thread a few years ago, macoafi wrote: “My in-laws were children in first day school in the 1980s and 1990s, and they learned 4 testimonies, no acronym. (Peace, truth, simplicity, equality).” At some point Brinton’s harmony started being called peace so this is mostly his list except for truth being swapped for community.

1981

Commenter Sharon writes:

I first heard SPICE at the 1981 FGC gathering in Berea KY! At the time it didn’t sit well with me as I found it too glib. I was still working out what God wanted my life to testify too.

This would put it nearly two decades before from any documented instance I’ve seen. It is also well before any instance I’ve seen that included an I for integrity. I admit I’ll remain skeptical until I see further evidence, though it is possible that someone remembered it from the Berea gathering and started reusing it in the last 1990s.⁵

1990

Wilmer Cooper was an Ohio Wilburite Friend who went on to become first dean of Earlham School of Religion upon its founding in 1960. Thirty years later he published A Living Faith, which was built on an ESR course called Basic Quaker Beliefs. In the preface he writes: “It is my hope that this work will help Friends gain a fuller understanding of their Quaker heritage and theological roots, while providing for non-Quakers a comprehensive answer to the questions: ‘Who are the Quakers?’ and “What is Quakerism?’ ” In its final chapter Cooper has two lists, which each have four testimonies. His religious testimonies are:

• belief that we can have direct and immediate access to the living God;
• we can no only know the will of God but can, by God’s grace, be enabled to do the will of God.
• the Quaker experience of of community as expressed in the “gathered meeting.”
• the sacramental view of life.

His social testimonies are:

• Peace Testimony
• simplicity
• equality
• integrity

He expands to give a paragraph to each of his eight testimonies but obviously the second list is much pithier.⁶. He does say that this isn’t a canonical list, that different Friends will have different lists, and concludes the section on testimonies by, well, testifying: “Friends believe deeply that if they submit themselves to God and live by the Light of Christ they will be enabled to live by the truth of the Gospel.” It’s worth noting that the later SPICE/S formulation didn’t include any of the religious ones (you could perhaps try to claim community dervices from his religious testimonies list but I don’t generally hear the SPICES C described in the kind of spiritual language Cooper used).

The next year Cooper wrote a Pendle Hill pamphlet that focused on integrity. As far as I’ve seen Cooper is the first to include an I for integrity, setting the stage for our familiar acronym.

Mid-1990s

My wife Julie insists that she remembers talk of SPICE/S back when she was in high school starting to get involved with Friends (circa 1994). She didn’t attend a Quaker school so this would have been in Philadelphia Yearly Meeting circles, probably specifically South Jersey.

Late 1990s

In a comment to this very post, Pendle Hill editor Janaki Spickard Keeler says that when she was working a 2023 pamphlet with Paul Buckley, they tracked SPICE/S to a Friends Council for Education listserv for educators (perhaps E‑Quakes, which was started in 1996 according to a FCE history). Janaki writes: “No one came forward as being the first to come up with the idea, but they shared it along themselves and it spread. They estimate this happened around 1998.” The pamphlet quotes Tom Hoopes, who started as director of education for Philadelphia Yearly Meeting in 1998: “I encountered it in use by one of the monthly meetings of Philadelphia Yearly Meeting, and I thought to myself, ‘what a great mnemonic device for helping people to remember what we Quakers claim to prioritize, and to try to practice!’” Tom told Janaki and Paul that he didn’t remember the identity of the Friends meeting.

1999

The Summer 1999 edition of Salem Quarter (N.J.) News reports that Woodstown Meeting created a SPICE rap in for a First-day School program which also included songs from Spice Girls. Yes it’s as unique as it sounds:

What’s the word? SPICE!!!! What’s the word? SPICE IS THE WAY TO GO!!!!
Simplicity is simple, and you know it’s right. Squanderin’ money gets ya into a fight.
Peace, it rules, and you know that it’s true. It’s the thing I need to get along with you. Don’t yell and sing those fightin’ songs, when you can help others and right their wrongs.
Integrity is always bein’ true to your word. It’s the most honest testimony I’ve ever heard.
Livin’ and a‑sharin’ all together’s really fun. Community is helpin’, workin’, playin’ all in one.
Equality means everyone is equal, and that’s cool.
Respecting other is what’s right and is the golden rule!!

Note that the article gives a clue on source: “After reading a short article in Philadelphia Yearly Meeting News with the acronym SPICE highlighting the testimonies… [we] were inspired to incorporate this into our First Day School Program at Woodstown MM.” The oldest copy of PYM News available via Archive.org is tantalizingly close—Nov/December 1999. That seems to be when PYM started posting its newsletter.⁷

2003

Google finds a PDF of a 2003 talk given to a Unitarian Universalist church by Salt Lake City Friend Diana Lee Hirschi in 2003 talking about SPICE.

2004

I myself first complained about SPICE in 2004 (note it hadn’t gotten a second S yet). I complained that this kind of list of secular testimonies were too restrictive. I really was a Quaker Ranter back then; also I was really kind of hard on Brinton, who I appreciate more now.

2006

I like to search the Friends Journal archives to see when new terms show up. New terms are often bandied about by particular Friends or within sub-groups, where they might circulate for a few years without getting into wider usage. As far as I’ve been able to determine, the first reference to SPICES in Friends Journal is a 2006 article by Harriett Heath titled “The Quaker Parenting Project: A Report.” She’s lays it out as an attempt to teach Quaker children without resorting to dogma:

There are several different lists of testimonies. We started with one commonly referred to by the acronym SPICES: Simplicity, Peace, Integrity, Community, Equality, and Stewardship—but we found that there were other issues not addressed by this list. Service is an integral part of Quakerism in our efforts to live our faith; should it be a testimony? Education has been historically an integral part of Quakersim; should it, too, be included? Where does worship—time set apart—fit in?

Her project eventually picked a different list because they didn’t want to be bound by the dictates of fitting into an acronym. They included conflict and growth and service (which sometimes is listed as the final S).

2007/2008 videos

In 2007, British Friends could produce a video called “The Quaker Testimonies” that didn’t mention SPICE/S and ranged over other non-acronymed testimonies such as one for respect and another against oath-taking. If you listen carefully, I think at least one of the speakers must have heard of SPICE because he seemed to be organizing thoughts around it.

In 2008 I talked about SPICE and spiritually getting deeper with testimonies in a YouTube video and accompanying blog post.

2009

Brinton scholar Anthony Manousos did a deep dive on SPICES. Although Anthony claims Briton invented SPICES per se, I think he just invented the idea of testimonies and the initial list that included three of them (four if you count the harmony/peace change).

2011

Less than two years after Heath’s article, Mark Dansereau and Kim Tsocanos, the co-heads of Connecticut Friends School in Wilton, Conn., published an annotated list of SPICES in Friends Journal, explaining that their school was built on these “Six Quaker Values” (yes, italicized and capitalized) and that they applied and wove them into each activity in their curricula. This might be one of the oldest fully-intact listings still easily available on the web. This has become one of the most visited pages on Friends Journal website.

2012

By this time SPICE/S was becoming ubiquitous. See this blog post from Northwest Yearly Meeting and a video Brent Bill put together to promote an upcoming introductory workshop at his meeting in Indiana.

Paul Buckley gave a talk in 2012 that highlighted the role of Wilmer Cooper, an Ohio Friend perhaps most well remembered for founding Earlham School of Religion in 1960. In 2023, Paul Buckley wrote a pamphlet from Pendle Hill, Quaker Testimony: What We Witness to the World, edited by Janaki Spickard Keeler, during which they determined the late 1990s date.

2013

Someone around 2006 I was standing in a meal line at a Quaker event with California Friend Eric Moon and we started to talk about testimonies. It was the start of a great conversation, cut short by some interruption or another before we even hit the dessert station. When I started as Friends Journal editor I asked him to write something. 2013’s Categorically Not the Testimonies was the result. We also talked in an early Quaker Author Podcast.

So where did the SPICES formulation come from? It ultimately derived from Brinton’s list, with harmony morphing to peace and WIl Cooper’s integrity adding an I. Given its pedagogical nature, it was probably coined by educators. It’s a good teaching tool, easy to remember and something you can easily weave into a multi-week class.

Since there’s nothing particularly religious about the SPICE/S list, it can work in an essentially secular environment that might be allergic to religious-sounding Quaker theology. This would include Friends schools appealing to a non-Quaker audience or a Liberal Friends Meeting that wants something non-controversial to teach the kids. I never hear anyone talk about it being derived from “characteristics of the Light of Christ,” as Brinton did when he introduced it.

In the last few years it’s become pretty ubiquitous on TikTok and other short-form video (Discovering Quakers, _gloyoyo_, itsmekatevee).⁸ If you have five minutes to tell a general audience about Quakers, bite-sized descriptions are important. Also: some of these content creators are probably younger than the term itself. Also: I’ve finally grown into the Old Man Yelling at the Clouds meme. SPICES is here to stay.

Is SPICES all that terrible? No, not really. It can be handy. But it is pretty annoying that we’ve confused a list of generic values for belief. And it’s super annoying that even that list of values is hemmed in by the requirement that every component fit into a silly acronym.⁹

What’s funny about the mystery of this is that there’s a very good chance that the person who first listed out SPICE is still around. There’s a box in someone’s garage packed with late-1990s newsletters, one of which lists it out for the first time in print. Anyone with any information can comment below or email me at martink@martinkelley.com.

“It feels like I can have a minute to breathe. It’s different than having a moment of meditation in my apartment because there’s still all of the distractions around,” Goodman says. “And it’s crazy being in a room full of other people that are all there to experience that themselves.”

The other is a beautiful essay by a new UK Friend, who explains the appeal of the silence:

It was as if someone had turned down the volume of the world, and all that remained was my feelings, sitting raw and open like a wound. Rather than running, I sat for an hour and let them wash over me. I left with a fresher perspective and spent the rest of the day in a calm daze. For the first time in a while, I felt anchored to something greater than myself.

He’s very good at observing and understanding and explaining what he’s seen. There’s no substantive inaccuracies here. He had a deeply moving experience that he says he won’t forget.

That said, he felt disappointed that the meeting he visited wasn’t more distinctly Quaker, calling it a “bait and switch almost.” The only ministry was political and while he does a good job defending the speaker’s compassion he says that it felt “solemn but not sacred” to him, which I think is a fascinating way of putting it:

I’m really interested in the handful of people who feel like they’ve touched God. I don’t, but It’s still a profound thing to talk to somebody who’s don’t that.

He grew up Pentecostal and knew that there was a lot of crossover with early Friends. That’s what he was looking for. I think his observations on this was probably pretty fair for most Liberal Friends meetings today. I think there are other seekers like him wanting to experience something more distinctively and religiously Quaker. Overall, an awesome video, very recommended.

I like the story of the Friends at William Penn University in Iowa discovering some of the positive qualities of plain dress from a internet challenge. And Gail Melix (Greenwater)‘s reflection on being both Quaker and Indigenous is quite moving.

Just a moment…

www.friendsjournal.org