The New York Times Magazine has a very striking & powerful profile of Larycia Hawkins, the former tenured professor at evangelical Wheaton College in Illinois. She was abruptly fired last year after publicly wearing a hijab “in solidarity” with Muslims facing Islamophobia.
For the record, she wasn’t converting to Islam, but this gesture of “solidarity,” especially by an articulate black woman intellectual was way too much for both Wheaton’s white male rulers & its mostly white constituency.
George Gershwin: Rhapsody In –Cultural Appropriation?
September 26, 2018 is George Gershwin’s 121th birthday (1898-1937). And I’m an unabashed fan. This despite the fact that a key part of his artistic achievement has also made his work controversial for some.
Yes, I’m talking about one of this era’s hot buzzwords, “cultural appropriation.”
This phrase came along after Gershwin left us (way too soon, dead of a brain tumor before age forty); but the charge was around even when he was alive and composing.
Yet from all I gather, Gershwin would not have denied it. Indeed, he was proud of mixing various streams of American musical cultures in his work, even gloried in it.
Let’s Salute the Flag & Stand for the Anthem — Oh, Wait!
This flag was flying over the Manzanar relocation camp in the high desert of California in 1942. Manzanar, as well as nine other camps were packed with more than 100,000 Japanese-Americans, who were taken from their homes shortly after the U.S. entered World War Two against Japan & Germany. Most lost everything they had owned.
Manzanar is now a National Historic Park. And it’s one that Quakers have a lot invested in, though not many of us know that.
Cloudy Skies for Friends General Conference — Part 1
Early in July, I was at the 2016 Gathering of Friends General Conference in Minnesota. And not long afterward, a Quaker I’ll call “Goodfriend” sent me an email, passing on a message from another, Friend, called here “Onequake.”
Chuck—I thought you might be interested in this email. It’s from a member of our Meeting . . . .Do you know anything about racial tensions at FGC?
Begin forwarded message:
From: Onequake Subject: FGC and race Date: July 11, 2016
This morning we attended [a Meeting far from home]. We heard that there were racial incidents at [the] FGC [Gathering in Minnesota early in July]. And that the area of MN chosen for the gathering is well-known for racial problems.
Also that last year there were people holding shotguns and confederate flags outside the grocery store in Cullowhee [NC – the town by Western Carolina U] during thec2015 Gathering. People of color felt very unwelcome and unsafe. And in California, PA [site of the 2014 FGC Gathering] we’re told there were incidents with security.
[At this Sunday’s meeting] a woman of color was collecting signatures on a petition asking for two things:
1. That the FGC site committee be majority people of color. 2. An internal racial audit of FGC systems.
Having never attended FGC I am at a loss about this and would like to hear from others who have attended this year or those years in Cullowhee or PA. MN surprised me, Cullowhee does not. Do others know about this? If so, why isn’t this a huge scandal among Friends? Have I missed all those discussions in every city I visit? The site committee seems to be only five people. Why wouldn’t FGC immediately appoint three people of color to that committee as a show of solidarity and good faith? Why is a petition necessary? It seems to be a no-brainer. I said to the woman who had the petition that if MN, PA and NC aren’t safe, it sounds like we have to leave the country to meet. She said there are plenty of safe places for people of color. If I meet her again, I will ask her where those places would be.
. . . I feel like I’m missing a lot of pieces from this puzzle. If anyone knows something about FGC and race, please give me your insight. Thank you.
If I could, I’d add another stone to the crowded cemetery rows here, bearing the name of Jimmie Lee Jackson. He was shot by an Alabama State Trooper in 1965, and died several days later.
The same trooper-shooter killed another unarmed young black man in 1966. Forty-five years later, under pressure from black state legislators, a prosecutor finally took up Jackson’s case. The story is summarized in this blog post. Jackson’s death, and the heedless racism that killed him, did not go unmarked or unanswered: it sparked the march from Selma to Montgomery, with Dr. Martin Luther King Jr. & now-Rep. John Lewis at the head, which brought about passage of the Voting Rights Act.
The fabulous unique outdoor drama about Quakers & others joining enslaved people in their efforts to escape bondage in pre-Civil War North Carolina takes the stage for the premiere performance of its 22nd season tonight, July 7. Showtime is at 8 PM at the Snow Camp Drama ampitheatre in historic Snow Camp NC.
(If you can’t get there tonight, there are performances Friday and Saturday, then again on July 14-16, and six more after that before the limited run concludes on Saturday August 6.)
Resistance to slavery in North Carolina is a story that has not been fully told. The compelling original play Pathway to Freedom opens the door to more awareness and better understanding of this epic history.
Maintaining religious liberty within the Religious Society of Friends has not always been easy. For instance, contrary to popular Quaker legend, work in the abolitionist movement was widely unpopular among Friends, and especially repugnant to the entrenched power structure of recorded ministers and elders. Abolitionist work even precipitated a purge that led to a formal schism in Indiana Orthodox Yearly Meeting. (Only after the Civil War was won and legal slavery abolished did many prominent Friends suddenly “discover” that they had really been for abolition all along.)
While these authorities did oppose owning, buying or selling slaves, they also thought public activism aimed at abolishing the institution of slavery was “creaturely,” needlessly dangerous — and many highly-placed Friends, while not owning slaves, yet had extensive business interests connected to the slave economy. All these were threatened by connections with abolition “agitation.”
The result was what I have called “The Great Purge”; many Friends were forced out of the Society, and others resigned, to uphold their antislavery principles. Even some meetings were laid down by “executive action” for being tainted by the reforming virus.
Some Friends did not wait for the Overseers and elders to show up to apply this “discipline.”
Instead, they pre-emptively renounced their membership. One early activist, for both abolition and women’s rights, was Abby Kelley (later Abby Kelley Foster). She left her Meeting in Connecticut in 1841, publishing her resignation letter, and insisted that she had disowned Friends, for defaulting on their own testimonies, not the other way around.
In Philadelphia, two rising stars, Angelina and Sarah Grimke, also arranged a departure in their own unique way. Refugees and turncoats from a wealthy slaveholding family in South Carolina, they had joined Friends in Philadelphia because of the testimony against slavery.
They had also become instant abolitionist celebrities in 1837, when they went on an antislavery lecture tour in New England. Their lectures were thronged, and they even testified before the Massachusetts legislature, the first women ever to do so. But they were also rebuked and stifled by the enforced quietism of the Quaker establishment, and soon resolved to leave the Society.
An elegant way out soon appeared, when Angelina became engaged to abolitionist activist Theodore Dwight Weld. Because Weld was not a Friend, under the existing and strictly applied rules of the Discipline, Angelina forfeited her membership when she married him on May 14, 1838 — and Sarah was disowned as well, simply for being present at the ceremony. (More Friends were expelled for such “offenses” in those decades than for any other cause.)
Lucretia Mott was a friend and supporter of the Grimkes — but as a public speaker & abolition activist, she too had been the target of several disownment attempts, and she did not dare attend the wedding to avoid falling into that trap.
Indeed, Lucretia did not attend a non-Quaker wedding until 1863, twenty-five years later, when she was seventy, and when the strictures of the discipline were finally beginning to relax their grip:
Lucretia wrote of this in a letter to her sister Martha Wright, on Christmas Day, 1863. In it she told of the wedding of Laura Strattan, a distant cousin, who was marrying a dashing army officer, Col. Fitzhugh Birney. He was the son of James G. Birney, a prominent abolitionist who had run for president for the Liberty Party. The groom came in his dress uniform, accompanied by other soldiers.
“They made an imposing appearance,” Lucretia wrote, “with all the awful regimentals — [William] Furness [the minister] acted well his part–the whole thing beautiful–his prayer touching– especially the close for Fitzhugh.”
The marriage did not last long. Birney had taken part in many major battles, including Second Bull Run, Fredericksburg, Chancellorsville and Gettysburg, and he had been wounded. The exertions of extended combat broke his health, and in the spring of 1864 his health failed. After surviving so much combat, he succumbed to pneumonia in June; Laura Strattan Birney was a war widow after less than seven months. (Harvard Memorial Biographies, Cambridge: Sever and Francis, 1867, Vol. 2, pp. 415-424)
Theirs was one tragedy among a multitude. But the significance of this report here is something else, a detail that by contrast seems trivial to the point of frivolousness, but is nonetheless portentous:
By openly being present at their nuptials that December, Lucretia Mott had for the very first time attended a non-Quaker wedding, one furthermore conducted by a “hireling preacher,” in a church, with the groom in military regalia, she had defied several rules that had long been grounds for immediate disownment in her Quaker world.
But now she did it — and nothing happened. She had gained and used a new measure of religious liberty, for Friends. the “Great Purge” was ending.
There have been other struggles for religious liberty in our small Quaker world. Religious Liberty Day, May 24th, is not only for others. it’s for Friends too.
More about this “Great Purge” and its religious context in my book, Remaking Friends,available here.