The documents of Quaker slavery

February 28, 2022

Today Friends Jour­nal is fea­tur­ing two inter­views in two media on the man­u­mis­sion project out of Haver­ford Col­lege. As it hap­pens, I’m the inter­view­er on both!

For those of you turn­ing to the dic­tio­nary, man­u­mis­sions are the doc­u­ments promis­ing the free­dom of enslaved humans. Despite our pop­u­lar image, Quak­ers enslaved Africans for over a cen­tu­ry, start­ing with Quak­er on Bar­ba­dos in the 1660s. That island was the first fab­u­lous­ly suc­cess­ful British colony in the West­ern Hemi­sphere and that econ­o­my was built on sug­ar and slaves. Quak­er mis­sion­ar­ies con­vert­ed slave-owning White Bar­ba­di­ans.1

Bar­ba­dos became less friend­ly to Quak­ers in fol­low­ing decades (repres­sive laws, nat­ur­al dis­as­ters) and many moved to William Penn’s new colony in the 1680s, bring­ing their enslaved peo­ple and a Quak­er accep­tance of human bondage with them. Kather­ine Gerbner’s “Slav­ery in the Quak­er World” is a good place to start with this his­to­ry (and yes, I inter­viewed her too a few years ago).

Some Friends start­ed for­mal­ly writ­ing against slav­ery start­ing in 1688 but rich, slave-holding Friends (includ­ing William Penn) didn’t agree and the protests were shelved. It wasn’t until 1776 that Friends in Philadel­phia for­mal­ly acknowl­edged that human bondage and Quak­er prin­ci­ples were opposed. Slave-owning Friends had two choic­es: free those in their bondage or be dis­owned from the reli­gious society.

The man­u­mis­sion papers are the receipts of the for­mer Friends. Copies of the free­dom promis­es were sent up the chain of Quak­er bureau­cra­cy as proof and even­tu­al­ly end­ed up in the archives of Haver­ford College.

My first inter­view, “Inside Haverford’s Man­u­mis­sion Archives,” is with David Satten-López, the Haver­ford fel­low­ship stu­dent who dig­i­tized a por­tion of these records, and Mary Crauderu­eff, who heads Haverford’s Quak­er collections.

The sec­ond inter­view is a video con­ver­sa­tion with Avis Wan­da McClin­ton, a strong voice on remem­ber­ing the Quak­er his­to­ry of forced bondage.

I’m so glad we’re talk­ing about this trag­ic his­to­ry more and hap­py that folks like Avis, Mary, and David have let me be part of the conversation.

www.friendsjournal.org www​.friend​sjour​nal​.org

Letters back to the future and Quaker lingo

August 12, 2021

Elaine Green Ves­sels of Hon­or in the House of God does some­thing inter­est­ing in this week’s fea­tured Friends Jour­nal arti­cle: she answers an epis­tle writ­ten by a trav­el­ing Friend in 1755. Samuel Fothergill wrote his let­ter from Nan­tuck­et to Friends back home at Pen­keth Meet­ing. Mod­ern Friends tend to either over-idolize or dis­miss ear­ly Friends so it’s refresh­ing to see some­one attempt­ing to engage in con­ver­sa­tion across two and a half centuries.

On Quak­er­S­peak there’s a new ensem­ble video, What Are Your Favorite Quak­er Words or Pas­sages?. Five Friends share their favorite turns of phras­es from mod­ern Quak­er lingo.

What Are Your Favorite Quak­er Words or Passages?

The overlooked Quaker astrophysicist

July 27, 2021

Won­der­ful video inter­view of Joce­lyn Bell Bur­nell, the Quak­er who became an astro­physi­cist despite years of bul­ly­ing behav­ior. She dis­cov­ered pul­sars but got locked out of recog­ni­tion, includ­ing the Nobel Prize, because she was just a “girl.”

Quaker institutional values at a historically Quaker school

April 3, 2021

There’s been a lot of talk late­ly about what it means for an insti­tu­tion to claim a Quak­er iden­ti­ty. See for exam­ple the great con­ver­sa­tion start­ed by Wess Daniels.

Here’s a refresh­ing take from an inde­pen­dent cam­pus news­pa­per from his­tor­i­cal­ly Quak­er Swarth­more Col­lege James Sutton:

I do find the rhetor­i­cal deploy­ment of Quak­er Val­ues in almost every on-campus debate to be disin­gen­u­ous, to say the least. Call me cyn­i­cal, but I seri­ous­ly doubt that most Swat­ties care much at all about the almost 400-year-old denom­i­na­tion. Out­side of hav­ing a slight­ly high­er per­cent­age of stu­dents from elite Quak­er prep schools like Sid­well Friends, it’s a safe bet to say that the vast major­i­ty of Swat­ties have gone their entire lives bliss­ful­ly untrou­bled by the Inner Light. How many even know why Quak­ers are called Quakers? 

I remem­ber being on Swarth­more cam­pus one time years ago when a prospec­tive stu­dent tour came walk­ing by. I chuck­led at the hon­esty when the tour guide men­tioned Quak­ers but quick­ly reas­sured any ner­vous tour goers that it was­n’t Quak­er any­more. As Sut­ton writes, “It would be entire­ly pos­si­ble, even easy, how­ev­er, for a Swarth­more stu­dent to spend all four of their years at the col­lege hav­ing essen­tial­ly no engage­ment with any­thing approach­ing Quakerism.”

As I wrote on Wess’s thread:

A use­ful metaphor for me is ask­ing how much “Quak­er DNA” an insti­tu­tion has. None will be 100%. Some types will on aver­age have more (eg, month­ly meet­ings vs a school) but even w/in a class some will be more in the Quak­er stream and this can change over time. 

A col­lege will always have mul­ti­ple influ­ences. The great­est will always be the cul­ture and expec­ta­tions of high­er ed. A school will also have a longer-running rep­u­ta­tion and influ­ences aris­ing from its most impor­tant aca­d­e­m­ic or sport­ing pro­grams. Some­where way down might be an ongo­ing iden­ti­ty from a his­tor­i­cal denom­i­na­tion­al iden­ti­ty. Some schools court this — Guil­ford and Earl­ham come most imme­di­ate­ly to mind In the Quak­er con­text — and some have reduced it to a vague and very occa­sion­al invo­ca­tion of “Quak­er values.”

Who gets to play the Quaker card?

October 5, 2020

Guill­ford Col­lege archivist Gwen Gos­ney Erick­son has writ­ten a guest post on C Wess Daniel’s Remix­ing Faith newsletter/blog about Quak­er val­ues and iden­ti­ty.

I bris­tle when folks say a par­tic­u­lar behav­ior or action is not “Quak­er­ly.” I ask what is meant by that and often hear, “Well, it lacks integri­ty.” Rather than using “Quaker-ness” as a mea­sur­ing stick, what is real­ly meant? Is Quak­er the gold stan­dard and based on a list of val­ues drawn from a late twen­ti­eth cen­tu­ry acronym or assump­tions about a sin­gu­lar Quak­er ethos? Using lan­guage of reli­gious excep­tion­al­ism risks cre­at­ing pow­er dynam­ics that are unhelp­ful. Who gets to play the “Quak­er card”? 

Gwen’s right “Quak­er­ly” is often used as a boundary-setting word. The impli­ca­tion is that the object of the crit­i­cism does­n’t have enough Quak­er­ness for their opin­ion to be valid.

She also talks about how “SPICES” list 2 of tes­ti­monies sets up a dynam­ic of Quak­er excep­tion­al­ism. There’s noth­ing par­tic­u­lar­ly Quak­er about lov­ing sim­plic­i­ty, peace, etc. As I’ve writ­ten before, even a world leader launch­ing a war will could claim they’re seek­ing the greater peace. If you read any list of Quak­er tes­ti­monies before the twen­ti­eth cen­tu­ry, they’re tes­ti­monies against spe­cif­ic behav­ior. It’s hard­er to jus­ti­fiy par­tic­i­pat­ing in a war if you have a tes­ti­mo­ny explic­it­ly against war.

The clas­sic Quak­er tes­ti­monies weren’t enshrined on a tablet brought down from on high. They arose slow­ly, often organ­i­cal­ly, as lessons learned by indi­vid­u­als Friends. Over time they became spir­i­tu­al lessons rec­og­nized by the wider Soci­ety of Friends and they changed as the col­lec­tive wis­dom of our Soci­ety grew. Again from Gwen:

His­to­ry is the act of study­ing and engag­ing with the past through those sources. We bring our own times to that process and use objects and mem­o­ries (our own and those of oth­ers) to inform our under­stand­ing of the past. Those sto­ries will like­ly evolve and change through added infor­ma­tion and inclu­sion of nar­ra­tives pre­vi­ous­ly unavail­able or ignored. 

We’ve cer­tain­ly been bring­ing in more voic­es, even if slow­ly and some­times real­ly bad­ly. But our reliance on the mil­que­toast SPICES for­mu­la­tion has short-circuited a review of the behav­iors and atti­tudes that might com­prise Quak­er val­ues in our age.

Quaker calendar alternatives

September 28, 2020

blankJohn Jere­mi­ah Edmin­ster sent me a note about yesterday’s post about the demise of the Scat­ter­good Mot­to Calendar:

I had­n’t real­ized that the Scat­ter­good Cal­en­dar was ceas­ing pub­li­ca­tion. But the Tract Asso­ci­a­tion of Friends con­tin­ues to pub­lish its cal­en­dar in both the pock­et ver­sion and the wall ver­sion, each for $2 per copy and $20 per dozen, and it might be a wor­thy pub­lic ser­vice of thee to direct read­ers to the web­site, trac​tas​so​ci​a​tion​.org, so that any­one griev­ing the demise of the Scat­ter­good Cal­en­dar and won­der­ing what to do for the Friends they used to give gift-calendars to might know where else to look.

 

Is “a bit of quiet” Quaker worship?

August 12, 2020

From Rhi­an­non Grant:

The phrase ‘out­ward prac­tice’ rais­es a more dif­fi­cult pos­si­bil­i­ty. Do we some­times risk mak­ing the unpro­grammed, open, lis­ten­ing space of Quak­er wor­ship into an out­ward rit­u­al – just the kind of rit­u­al ear­ly Quak­ers were reject­ing when they threw out the prac­tices of pre­vi­ous gen­er­a­tions of Chris­tians and cre­at­ed unpro­grammed wor­ship instead – by focus­ing too much on the fact of silence or sit­ting still? 

https://​brigid​foxand​bud​dha​.word​press​.com/​2​0​2​0​/​0​8​/​1​0​/​i​s​-​a​-​b​i​t​-​o​f​-​q​u​i​e​t​-​q​u​a​k​e​r​-​w​o​r​s​h​i​p​/​a​m​p​/​?​_​_​t​w​i​t​t​e​r​_​i​m​p​r​e​s​s​i​o​n​=​t​rue