Hat tip today to Garrison Keillor, whose Writer’s Almanac reminded me that today (November 30) is the birthday of Samuel L. Clemens, aka Mark Twain (born 1835).
Garrison sent me in search of some Mark Twain quotes, of which there are of course many. Here are a few, mostly new to me, followed by a brief discussion of his views on imperialism, which are another reason I admire him.
A Few Mark Twain quotes:
The difference between the right word and the almost right word is the difference between lightning and a lightning bug.
Kindness is the language which the deaf can hear and the blind can see.
Lies, damned lies, and statistics
If you tell the truth, you don’t have to remember anything.
The man who does not read good books has no advantage over the man who cannot read them.
The two most important days in your life are the day you are born and the day you find out why.
Whenever you find yourself on the side of the majority, it is time to pause and reflect.
It’s not the size of the dog in the fight, it’s the size of the fight in the dog.
I have never let my schooling interfere with my education.
“Why is it right that there is not a fairer division of the spoil all around? Because laws and constitutions have ordered otherwise. Then it follows that laws and constitutions should change around and say there shall be a more nearly equal division.”
God created war so that Americans would learn geography
The absence of money is the root of all evil
Whenever you find yourself on the side of the majority, it is time to pause and reflect
(To a missionary): You believe in a book that has talking animals, wizards, witches, demons, sticks turning into snakes, burning bushes, food falling from the sky, people walking on water, and all sorts of magical, absurd and primitive stories, and you say that we are the ones that need help?
In his unfinished novel, The Mysterious Stranger, he wrote, “Sanity and happiness are an impossible combination. No sane man can be happy, for to him life is real, and he sees what a fearful thing it is. Only the mad can be happy, and not many of those.”
Be careful about reading health books. You may die of a misprint
Suppose you were an idiot. And suppose you were a member of Congress. But I repeat myself
If you don’t read the newspaper, you’re uninformed. If you read the newspaper, you’re mis-informed
If you pick up a starving dog and make him prosperous he will not bite you. This is the principal difference between a dog and man
And for special attention: I am an anti-imperialist. I am opposed to having the eagle put its talons on any other land.
Twain’s anti-imperialist attitudes developed and took up much of his writing in the last decade of his life, which overlapped with the U.S. government’s decision to join the club of imperial nations which was carving up the globe. The brief sketch of this period is taken from an article by a left-wing periodical, The Internationalist: “Mark Twain and the Onset of the Imperialist Period Imperialist Period’ (full text here):
Excerpts:
“Mark Twain faced the onset of European and American imperialism at the end of the 19th century with an acute understanding that white racism denied the very humanity of people of darker skin. He was aware that vile theories were then either being generated or revived by the educated hirelings of the European and American ruling classes, to justify their piratical conquests in Africa and Asia. These depraved bourgeois scientists posited that the single human race was actually comprised of several different “races,” and that these “races” could be ranked in a hierarchy based upon intelligence and culture. Not surprisingly, they placed their own “race”?—the “white race” at the top of the hierarchy and therefore deserving of world domination. . . .
When the Spanish-American War broke out in 1898, Mark Twain was living in Austria, and was only able to summon a fuzzy picture of its causes. He was painfully aware of the imperialism of the European powers, which were just then engaging in a frenzy of world conquest. Since sentiment in Austrian ruling circles ran in favor of Spain, Mark Twain initially supported the United States, which he thought might bring democracy to Cuba and the Philippines. However, he soon changed his views, as events revealed the true aims of the American rulers.
The war provoked by the McKinley administration was a one-sided slaughter designed to make the United States a world imperial power. The U.S. rulers found immediate cause for the war they wanted in the suspicious explosion of the U.S. warship Maine in Havana harbor on 15 February[1898].
The ill-fated U.S.S. Maine
Two hundred sixty-two sailors were killed, but while the navy’s own commission of inquiry found no evidence that Spain was culpable for the disaster, the jingoist newspapers, with William Randolph Hearst’s New York Journal in the lead, took up the battle-cry, “Remember the Maine! To Hell with Spain!” McKinley presented a list of demands to Spain, which quickly acceded to every one. The U.S. imperialists declared war anyway, and in a few short months destroyed Spain’s decrepit navy and seized much of its tottering empire, occupying Cuba, Puerto Rico, and Manila in the Philippines.
The U.S. now had an empire—almost. In anticipation, Senator Albert Beveridge triumphally declared:
“The Philippines are ours forever…. And just beyond the Philippines are China’s illimitable markets. We will not retreat from either. We will not repudiate our duty in the archipelago. We will not abandon our opportunity in the Orient. We will not renounce our part in the mission of our race, trustee under God, of the civilization of the world.” — quoted in Jim Zwick, Mark Twain’s Weapons of Satire: Anti-Imperialist Writings on the Philippine-American War (Syracuse University Press, 1992)
. . . Mark Twain arrived in New York in October 1900, and at once announced his anti-imperialism in several newspaper interviews, which were widely reprinted.
“I have read carefully the treaty of Paris [between the United States and Spain], and I have seen that we do not intend to free, but to subjugate the people of the Philippines. We have gone there to conquer, not to redeem…. And so I am an anti-imperialist. I am opposed to having the eagle put its talons on any other land.” —New York Herald, 15 October 1900
The author’s powerful statements at once came to the attention of the “Anti-Imperialist League” (1898-1920), a politically heterogeneous organization founded in Boston to oppose the American seizure of Spain’s empire. Its officers included former abolitionist Thomas Wentworth Higginson; Mark Twain’s best friend, novelist and self-described socialist William Dean Howells; reformist labor leader Samuel Gompers, and capitalist Andrew Carnegie.
The league’s liberal founders sought to use the names of prominent Americans to influence the foreign policy of the McKinley administration; however, the organization soon burgeoned into a nationwide mass movement with a half-million members, and its literature included articles by socialists as well as African-American leaders such as Frederick Douglass Jr. and Dr. W.E.B. Du Bois.
The League invited Mark Twain to become a vice-president in 1901; he accepted, and would hold this office for the remainder of his life. He consistently opposed any compromise with imperialism, an attitude not shared by many of the league’s leaders. . . .
In the February 1901 North American Review, Mark Twain published “To the Person Sitting in Darkness,” perhaps his most popular and influential anti-imperialist essay. It was an acid indictment of the brutalities the British, French, German, Russian and American capitalist governments were committing all over the world. The “Person Sitting in Darkness” is Mark Twain’s ironic term, borrowed from the Gospel According to Matthew and used by the Christian missionaries when referring to the “savage,” “heathen,” “uncivilized” populations of the lands the imperialists were conquering. The author condemned the casual atrocities of Lord Kitchener’s British troops in South Africa, who routinely bayoneted unarmed surrendering Boers, as well as those committed by the American forces in the Philippines, which did the same to the Filipinos. He also pointed out that the Americans had openly proclaimed they were adopting “Kitchener’s Plan”—concentration camps–for their opponents. (Tens of thousands of Boer women and children and black Africans had perished in these camps.)
A concentration camp, invented and run by the British, in South Africa during the Boer Wars.
At the same time, Mark Twain denounced the multinational plundering and dismemberment of China, which had provoked the Boxer Rebellion–the mismatched attempt of the Chinese people to drive the imperialist murderers, who introduced mass opium production and trafficking, out of their country. (In a November 1900 speech he had already proclaimed “I am a Boxer.”) The author charged the American Board of Foreign Missions with looting pauper peasants in China, and condemned the missionaries as part of the “Blessings-of-Civilization-Trust,” that deals in “Glass Beads and Theology, and Maxim guns and Hymn Books, and Trade Gin and Torches of Progress and Enlightenment (patent adjustable ones, good to fire villages with, upon occasion).” At the end of his essay, Mark Twain proposes a flag for the United States’ new “Philippine Province”: “we can just have our usual flag, with the white stripes painted black and the stars replaced by the skull and cross-bones.”
“To the Person Sitting in Darkness” attracted a good deal of attention, and eventually set off a storm of controversy. Even within the Anti-Imperialist League, reaction to Mark Twain’s essay was mixed. Though the League reprinted it as a pamphlet—it had the widest circulation of any League publication—League censors excised significant passages, included the author’s quotation from the New York Sun on the prevailing squalor in the slums of Manhattan’s Lower East Side, as well as his bitter condemnation of the activities of Christian missionaries in China. . . .
Mark Twain remained a “traitor” to imperialism for the rest of his life [he died in 1910], raising his voice and his pen to oppose American and European savagery frequently and with unwavering resolve. He was an open advocate of the overthrow of the Tsar in Russia, and took heart at Russia’s defeat in the Russo-Japanese War. In the aftermath of “Bloody Sunday” in January 1905 –the protest in which the Tsar’s troops massacred perhaps 500 peaceful demonstrators in St. Petersburg — the author published “The Tsar’s Soliloquy,” a powerful condemnation of the fatuous brutality of the regime of Nikolai II. . . .
Mark Twain struggled against powerful opponents on behalf of humanity and justice, as he understood them. He was not entirely consistent in the views he expressed— he remained mainly insensitive to the oppression of American Indians throughout his life and occasionally expressed discomfort at the rising tide of immigrant workers. Though his criticisms of American capitalism were often astute, he never seriously examined socialism. Nevertheless, in his regard for the humanity of the millions upon millions of Asians and Africans who were just then being victimized by imperialism, he eclipsed even most socialists of his day, owing in part to his profound understanding of racism in America. The brutal realities of colonial subjugation inevitably recalled for him the legacy of slavery in the United States.”
So Happy 184th birthday, Mark Twain, wherever you are (another of his quips: “Heaven for the climate, hell for the company . . . .”) We need more such voices of such clarity and wit today.
The essay “To the Person Sitting in Darkness,” Mark Twain, 1901 is online as a Full text FREE download from: Internet Archive, here.
[In midlife, Diane Faison and her family faced multiple traumas while living in Richmond, Virginia., including the murder of her mother-in-law and family conflict over her estate.] Diane writes,
After all this, it was no surprise that my husband said he wanted to leave Richmond. I don’t want the children living in this atmosphere, he said. I said OK. Now out of the Navy, he said he wanted to find a teaching job somewhere quiet in the country. Before long he found a position in Farmville Virginia, about fifty miles away. I was teaching in Richmond, so soon he was driving from Richmond to Farmville and back every day, 50 miles each way.
I finished up my contract in Richmond and found a position in Brookville, about 5 miles from Farmville. . . . Soon we bought 70 acres that was mostly wooded. On it we built our dream house, finished in 1987. We were also both very involved with the schools there in and around Farmville, which was in Prince Edward County.
I guess I need to say something about Prince Edward County. By the time we got there many years had passed since the days of lunch counter sit-ins and Dr. King’s big march. But major civil rights history was not far away.
In 1959, when a federal court ordered Prince Edward County to desegregate its schools, the county reacted by closing them all. White students were issued vouchers to pay tuition at a new private “segregation academy.” Black students were left to fend for themselves. Their schools stayed closed til 1964.
Prince Edward Academy, the segregated private school organized for white students when the county’s public schools were closed to avoid integration. Local black students were left on their own. The academy still exists, renamed the Fuqua school, and has in recent decades admitted a few students of color.
They reopened just about the time I started teaching after college. So in one way it was all over. But the memories were still fresh. And one of them was particularly meaningful to me: Late in 1959, the American Friends Service Committee started work in Prince Edward County, with an office in Farmville for what in 1960 became its Emergency Placement Program.
Through it families in non-segregated areas volunteered to take in black students from Prince Edward to attend school there. That program lasted four years, til the schools reopened. It enabled many black students to complete their disrupted high school work.
Prince Edward students demanding the reopening of their public schools. The county schools were closed from 1959 to 1964.
Friends = Quakers. The connection stayed with me. I learned about their tradition of quiet worship, without a church hierarchy. I liked that idea too. I often spent time on our land in silent meditation. My husband, now out of the military, sometimes talked reflectively about all the killing in war. About the time our house was finished, a gentleman who lived nearby decided to start a Quaker worship group, under the auspices of a regional association called Baltimore Yearly Meeting. We began to gather at his barn for meeting, alternating with our house.
Those were good years. The children grew, moved on through school, into college and out into adult life. Both my husband and I were honored for our work in the schools. And each February, when Black History Month came along, we joined in eagerly.
It was in 1988, when I started thinking about the coming February, that I got a bit restless. I liked to do things with my students that were different. But in Black History Month, very often the observance came down to students reading something and writing a report. Suddenly that sounded too dry. I wanted something unique.
Harriet Tubman during the time she worked as a spy and scout for the Union Army during the Civil War.
So I went to the library. This was still the old days, when libraries had shelves full of books and barely any computers. I had to touch the books, lift them and open them. And when I came to the Black history shelf, my hand brushed a book and it fell to the floor.
I picked it up. The title was, The Life of Harriet Tubman. Of course, I knew about her. Or so I thought. But I turned the pages anyway.
As I read about her this time, something came over me. I felt as though, this is me. I felt I was being encouraged to be Harriet’s vessel to tell her story, to embody it. (Quakers call this a leading; for me, that’s what it was.) I felt I had to show the students who this woman was. Such a small person, but with such a huge courage.
The idea began to grow in my mind. I had older relatives, who didn’t have much schooling, who still talked in something like the old slave dialect; I had heard it all my life. So I felt that’s how Harriet talked. And it came naturally to me as her voice. I didn’t have to study that part.
I never wrote a script. After all these years, I’ve never had one. I read it, I felt it, and I spoke it. I was following the tradition of my people: I didn’t have to read it. Storytellers of my people don’t have scripts. But I keep learning about Harriet. Every year I find out something new about her, and I might add it to the performance, and I might not.
After that first performance in 1989, I began to get requests to perform at other schools. And those were very fulfilling too.
Yet in time, big changes came. One morning in 1997, my husband tugged me awake. When I saw him I screamed: his chest and groin were covered with blood. It was an advanced case of cancer, which he had not told anyone about.
From there I had more than a year of caregiving as he went through surgery and chemo and experimental therapies, and got weaker and weaker. When he died in 1999, I was more than devastated; we had been married thirty-one years. . . .
[In 2015, Diane married Crawford McKinzie, and moved with him to Gibsonville, North Carolina. . . .]
spring Friends Meeting, Snow Camp NC.
When I moved to Gibsonville, I felt an overwhelming need to find another Friends meeting to be part of, and I started searching for one. I finally found Spring Friends Meeting in Snow Camp, NC, where I do feel like I belong. Spring had an unexplainable spiritual atmosphere that felt like a warm hug. Maybe that was partly due to the fact that the Meeting has been in that spot since the late 1700s; so many Quakers have lived there, and many are buried nearby.
Mack had been career army, twenty-two years, and was a Vietnam veteran too. He had been in field units there, often under fire in combat areas, sleeping on the ground with rats and taking baths mainly in the rain, — and both the rain and the ground were running with toxic Agent Orange. Even now, sometimes he has flashback nightmares, muttering “They’re coming, they’re coming” in his sleep, and striking out, even at me.
This 2019 movie created powerful images of Harriet Tubman’s work.
After four good years together, Mack fell ill, and as this is written, he is contending with a number of very serious conditions. I’m again being a caregiver, essentially fulltime, juggling doctors’ appointments, tests and procedures, savoring his good days, and weathering the others.
Harriet Tubman, at left, as caregiver and advocate for elderly veterans, her family members, and others, at her home in Auburn, New York., circa 1887.
This routine, I confess, wears me out. And I remember that Harriet too was a longtime caregiver. She built a house in Auburn, New York, where she cared for the poor, including Civil War veterans who were afflicted with what we would name PTSD, but then was called “soldier’s heart.”
Later she took care of her second husband and her aged parents there. She did this work for almost as many years as she was active in the Underground, and then the Civil War. Learning this strengthens my identification with her; besides my second husband, I too took care of my aging parents. She did this caregiving until her own health failed; she lived until 1913.
Diane as Harriet.
In my situation, I often get tired, and frustrated. Times of relief and release are sparse. I know that in Harriet’s years of caregiving, she found support in her religious faith and her church community. And at Spring, with Friends, when I lead the meeting, or sit and listen in the meeting, it gives me the same renewal like I feel also came to Harriet. And I have to add that the most renewing moments are when I’m performing as Harriet. . . . Even after thirty years, and several hundred appearances, speaking Harriet Tubman’s words and evoking her spirit refreshes and renews my heart and soul.
More of Diane’s story, of growing up in the time of segregation, and being a military wife during and after the Vietnam War, is in the pages of Passing The Torch.
And don’t forget our Book Launch Party on Saturday Nov. 23, at Providence Friends Meeting, 105 N. Providence Rd. in Media PA, noon to 3PM. Free, with food, readings, authors to mingle with, and music from and about our generation.
From Marian Rhys, “Life: The Great Balancing Act,” in Passing the Torch
Marian Rhys
Despite [a youthful] service-work connection with Friends, it was not until my early twenties that I became engaged with them on any regular basis. By that time, I had begun to feel the need for some spirituality in my life, and started attending Westwood Monthly Meeting in Los Angeles, where I had moved in 1968. I joined the meeting after about two years, eventually serving as treasurer and on Ministry and Oversight Committee.
But it was attending Pacific Yearly Meeting that really drew me to Friends. I experienced Yearly Meeting as a wonderful gathering of highly energized, dedicated and spiritually centered people. Worship sharing sessions seemed infused with truly meaningful discussions about important issues: what are our values? what does it mean to lead an ethical life? how do we address the suffering in the world?
I was particularly impressed with the older Friends I met, the World War II generation (and even older): in California, Lloyd and Eula McCracken, Ed and Molly Morgenroth, Russ and Mary Jorgensen, Red and Madelaine Stephenson, Bob and Marie Schutz, Earle Reynolds; and in the midwest, Louis and Nancy Neuman, and Raymond and Sarah Braddock. Howard and Anna Brinton were speakers at the first yearly meeting I attended, in 1971; Howard’s book, Friends for 300 Years, had just recently been published, and I bought a copy at the gathering and read it avidly.
The men in this generation had been conscientious objectors in World War II, and many couples had met while doing service work for the AFSC in Europe, after the war. These people were still vibrant and politically radical, even in their old age, taking part in civil rights and anti-war marches. Some of them were war tax resisters or were living deliberately ‘simple’ lives rather than — like most people in their generation — trying to acquire as many material goods as they could afford. And most of them had worked in lower-paying careers in social service work.
Earle Reynolds and his daughter Jessica, on the Phoenix, circa 1958.
Earle Reynolds has remained one of my heroes. He, along with his wife Barbara, had sailed his small ship, The Phoenix, into the atomic-weapons testing site in the South Pacific. When asked whether he was worried about the military detonating a weapon while he was in that area, he replied, “That’s their problem, not mine.” People like this were great role models for me, in my mid-twenties.
The most memorable event of my Pacific Yearly Meeting attendance, though, was the Meeting for Business in 1971, when the Peace and Social Concerns Committee, clerked by Earle, brought a minute endorsing amnesty for men who had evaded the draft by moving to Canada, but also (for balance, in a good Quaker way) for soldiers like Lieutenant Calley who had committed war crimes.
There were about 400 attenders at that Meeting for Business, and considerable discussion followed, much of it contentious. Many Friends were strongly opposed to granting amnesty for war crimes, while others argued for compassion and understanding for those (mostly young) soldiers who had, under the duress of war, committed acts that they normally would not have. Although Post Traumatic Stress Disorder had not yet been identified or named, some Friends clearly grasped the concept.
Eventually, the committee was tasked with doing more research on the amnesty question and bringing back a modified minute on the following day. In those pre-internet days, research meant going to the library and poring over books.
Pardons were one thing; amnesty was another.
The committee, and Earle in particular, spent many hours at the library, returning to the next meeting with some interesting information: the president does not have the power to grant amnesty, Congress does, and amnesty cannot be granted for what are called “common crimes” such as murder, although persons who are convicted of such crimes can be granted pardons by the executive branch.
At this subsequent meeting, a modified minute was brought forward, urging amnesty for the draft evaders and pardons for the soldiers committing war crimes. The minute was approved with little discussion this time, and there was a tangible sense of spiritual unity in the meeting such as I have rarely experienced. This incident introduced me to the idea that perpetrators of evil suffer just as do victims, albeit it in a different way.
Yet I had my struggles with Friends, even in those early years. I went through a crisis of faith in 1972 when I read about the tortures being perpetrated in the South Vietnamese prisons — tortures funded by U.S. taxpayers. Although we did not have photographs of these atrocities, as we did thirty years later from Iraq, I had a good enough imagination to visualize them, and they made me sick.
I was never able, though, to get Friends, as a group, to address the issue of human evil. Although I did meet a few individuals here and there, who had experienced some struggles with the issue of evil, I did not find anyone who seemed to have been as deeply affected by it as I had, who could not get it out of their mind. When I brought up my struggles over the torture issue in a discussion group at PYM in 1972 or 1973, another Friend told about her social work with a family headed by a single mother, whose new boyfriend refused to let her daughter from her previous marriage sleep in the house at night; the child had to sleep outdoors, under the porch.
I was horrified at this tale, as were several other Friends. Yet no one seemed to really be willing to address the issue of the evil that this incident represented. One Friend proposed that we all go and rescue this child. “Sure,” I thought, “that’s really likely to happen. And even if it did, what about all the other abused and neglected children, of which there are no doubt millions, all over the world?” Other Friends simply responded by saying that we all need to perform social justice work, and eventually situations like this would get fixed.
But clearly, there was way too much evil in the world to fix. People were suffering, horribly, in many ways. Millions of people, every day, day in, day out, year after year. I was overwhelmed by it all; I thought about it constantly, for years. Yet virtually no one was willing to talk about it; I did not maintain ongoing relationships with the few people I encountered who at least admitted that it was an issue, and Friends as a whole simply refused to discuss it, most offering only useless platitudes like those put forth in that discussion group where I had first brought up the issue.
So, I stopped trying to talk with Friends about evil, and tried to find other individuals here and there in my life, who were willing to acknowledge the existence of evil, and talk about it.
My first successful step in this direction was in 1983, when I started attending self-help groups. There I met people who had suffered and survived abuse and even torture, including many who had learned to cope with the wounds. Invariably, it was spirituality, of one kind or another, that had helped them through this process. . . .
What came of Marian Rhys’s continued grappling with the issue of evil in Quaker circles (and beyond)? Her answer is in the pages of Passing The Torch.
And don’t forget our Book Launch Party on Saturday Nov. 23, at Providence Friends Meeting, 105 N. Providence Rd. in Media PA, noon to 3PM. Free, with food, readings, authors to mingle with, and music from and about our generation.
These are the modest theses behind the new book, Passing the Torch. In fifty-plus years among The Religious Society of Friends (our rather pompous official name), its members, attenders, hangers-on and even antagonists, I have kept bumping into and hearing about interesting people. And many very interesting people.
And having had what some call “a good run,” my generation (beginning, as I did, in the depths of World War Two, and extending, with a stretch, to the early 1960s), is now on its way out.
“Generations come and go,” is how the Preacher of the biblical book of Ecclesiastes (one of my favorites) dryly put it. And it’s our turn. Then the Preacher rubs our noses in the fetid fact of evanescence: “in future generations no one will remember what we have done here.”
The remains of the reputed “Ozymandias” statue in Egypt.
This last, I think, many of us don’t yet believe. After all, we were told, from many quarters, for a long time, that we were a critical, historic vanguard. Now some voices are condemning us as the heralds of decadence, decay and disaster, which seemed to be running amok in our culture as these pages took shape and the curtain begins descending over us.
We’re also not the first ones to think we can escape this descent into the abyss of the forgotten. Indeed, attempts to defy this fate are among the oldest recorded human activities. Such efforts come in many forms, prominently monuments, stories, and books or other writings.
A Torah scroll, filled with stories, one of the oldest existing copies, in the possession of the Samaritan community.
Of these, stories are the most weightless, typically composed and carried in memory and words. Yet they are the most durable; though they too can die. The biblical Exodus saga is one of the oldest such stories, at least in the Jewish-Christian world. The retelling of key passages at annual Seders includes elements that are likely 3000 years old or more. And that ritual story’s role in the persistence of Jewish culture and religion is inarguable.
Have we, this gaggle of eleven authors, elder (mainly American) Quakers done anything to elbow our way into the species memory? Usually this query is rhetorical, a set-up for some ambitious, maybe even landmark argument, which favorable critics will be tempted to call “bold” or “ground-breaking.”
In Passing the Torch, I was firmly resolved to resist this urge to grandiosity. Here there is no carefully representative group, honed to tick all the boxes. Nor is this a manifesto or a mea culpa, though it reflects our feelings and opinions.
Instead, I wrote to some interesting people, a varied bunch of a certain age, who are Quakers, and invited them to tell their stories, and offer some summary counsel, what we call Advices, to those coming up. I’ve dropped a few of my own, I hope sparingly enough to be palatable.
We’re a motley crew, few of us famous, but we are varied and in my view all have done interesting things. In these pages you will find Friends in the thick of wars, behind bars, facing dire disease, murder, raising families and — since all are Americans – confronting racism and prejudice in many forms and some unexpected guises. Yet they also took time to settle in Friends worship and business, making their own diverse way amid its highs and lows.
Eleven lives, now moving into the sunset. Among us are several centuries of Quaker experience and thought. It’s a longstanding Quaker tradition that, whatever we say or write, it is above all our lives that speak, across the world, and beyond our generation. That’s what Passing The Torchtries to get at.
What does it all add up to? Some good reading, that much I know. (Now available on Amazon.) Beyond that, I’ll leave it to others with more degrees; or defer again to that ancient Preacher in Ecclesiastes:
8:16-17: Whenever I tried to become wise and learn what goes on in the world, I realized that you could stay awake night and day and never be able to understand what God is doing. However hard you try, you will never find out. The wise may claim to know, but they don’t.
And 4:12: So I realized that all we can do is be happy and do the best we can while we are still alive. 13 All of us should eat and drink and enjoy what we have worked for. It is God’s gift.
(And don’t forget our Book Launch Party on Saturday Nov. 23, at Providence Friends Meeting, 105 N. Providence Rd. in Media PA, noon to 3PM. Free, with food, readings, authors to mingle with, and music from and about our generation.
I was born into a very traditional (Church of England, Conservative-voting) family of the British upper middle class.
Helena Cobban
I was 14 when the Israeli-Arab war of 1967 broke out. As I recall it, just about all the news coverage on our grainy black-and-white television and in the two newspapers my father took, the Times and The Daily Telegraph, was solidly pro-Israel. The British conservative elite was still smarting from the rise of that upstart, President Nasser, in Egypt, and was delighted to see him “taken down a notch.” Besides, the Israelis were “modern”. They were “like us”. They had “made the desert bloom”, etc. . . .
In fall 1970, I enrolled at Oxford. In the hurly-burly of the matriculation week, I connected with some intriguing student social-justice networks. One was a feminist group. A couple were leftist/Marxist. One was the Oxford University Arab Society. I established lasting connections with people in all three types of group. One ardent Trotskyist at Oxford with whom I worked closely was Alan Adler, who had earlier attended the most elite Jewish boarding school in Britain, Carmel College — a place from which he was notoriously expelled because he had tried to establish there a cell of the Palestinian liberation movement, Fateh. (Tragically, a few years later, Alan died by suicide.)
Many of the Oxford leftists at the time were Jewish, and most of the ones I knew shared the concern I was developing for the long-usurped rights of the Palestinians, including their right to return to the homes and farms from which they had been expelled in 1948. . . .
I graduated from Oxford in 1973, not brilliantly, and after a few months’ consideration I decided, yes, I really did want to become a foreign correspondent. I followed in the footsteps of many male British adventurers before me, picked up my notebook, and decamped to a foreign clime.
What better place to launch my career than Beirut? My friends from the Oxford University Arab Society had contacts and relatives there; and I was on my way.
My journalistic experience? At the elite girls’ boarding-school I attended I had hand-produced (and “published” in five blurry carbon copies) three issues of a small satirical magazine; and at Oxford I was on the editorial collective of a short-lived counter-culture magazine called the Oxford Strumpet. Ah well, chutzpah and ignorance stepped in to persuade me I had a career plan.
Beirut, pre-civil war – Wikimedia Commons
Beirut was then a bustling hub of commerce, with numerous banks and businesses working hard to provide services to the massively growing Middle Eastern oil industry.
I launched my career by working as a copywriter in a local high-end advertising agency, racing twice-daily from my desk there to attend immersion classes in modern standard Arabic that were held at the Jesuit university in another part of town. Eight months later, Lebanon’s civil war broke out, and I was ideally placed to turbo-charge my career in actual journalism.
By the time I was 23, I was regularly getting front-page stories about developments both in Lebanon and further afield published on the front page of the London Sunday Times and the Christian Science Monitor. The work was exhilarating, exacting, and sometimes fairly dangerous.
The work of a good reporter is also, I think, more than a little bit Quakerly. As a reporter, you need to look around you and listen very closely, and scrupulously record the truth as you see it. You need to be able to interact respectfully with people with whom you may (personally) disagree very strongly, both in order to record their sayings and their actions accurately and in order to be fair to them.
In doing this, you need to set your own emotions and judgments aside while you are “getting the story,” and try to stay pleasant and open. (I worked for a short while for the Reuters bureau there. They had a rule of thumb that, since their product gets used by newspapers in many other countries that have different needs, any story you write should be structured so that an editor using the story in any place could cut the story to the length he/she needed at the end of any paragraph, and be left with a journalistically “balanced” story. There’s discipline!)
Beirut, during the civil war.
So my journalism career was advancing very well until one day in 1981, when my then-husband was covering the Iran-Iraq war in Tehran from the Iranian side, I was covering it in Baghdad from the Iraqi side, and our two small children were home with their nanny in Beirut… and she contacted me in a panic to tell me one of the local Lebanese militias had put a sniper onto our roof, which of course made the whole building into a valid military target.
I utterly and humiliatingly lost my nerve. I took the first car I could back across the desert to Amman (a 17-hour drive), flew back to Beirut, scooped up the nanny and the children, and took them all out to the safety of London.
So that was the end of my burgeoning career as a Middle East correspondent. I was stranded in London with two small children, no career, and as it happened a broken marriage.
I turned to writing books, with the first two being on the PLO and on the history of modern Lebanon. To support myself and my kids while I wrote them, I had to come here to the United States where I got fellowships at well-heeled universities that allowed me to do the writing. . . .
When I went to Lebanon in 1974, I did not intend to become a war correspondent, but that is what I soon became, both there and in the early months of the massive war waged between Iran and Iraq from 1980 through 1988. My position as a Western correspondent in Lebanon was distinctive. The war erupted eight months after I arrived; and shortly after that I married a nice Lebanese man whom I had met there and had two children, born in the late 1970s. He also worked in the media, as a cameraman for international news agencies. . . .
All the other Western correspondents were males. They lived either in swanky hotels or in nice apartments where they and any family they had were cared for either by staff or by their wives. As for me, I was trying to run the household and look after the kids while also doing a job that involved crazy, irregular hours and often, a degree of danger.
Later, I came to see that many of the experiences I had had in Beirut gave me powerful insights into the nature of war. They underlined for me, above all, that wars inflict the greatest damage on women, children, and the vulnerable, and that most of this harm comes not from actual physical impacts of weapons but from the shattering of basic services.
I learned early on during the Lebanese civil war to manage when the electricity was cut off. We could gin up paraffin lanterns and cook over little paraffin stoves. But when the water was cut off, life was really, really hard. I would trudge down to the well in the basement of our building and haul jerrycans of water back up to our seventh-floor apartment. Every drop was so precious it would be used multiple times. Finally, after being used, say, to boil pasta and then wash the floor, the last remnants would get re-used to flush the toilet. . . .
And how does this experience of war, its human toll, personal turmoil and human rights work lead Helena Cobban to Quakers?
And don’t forget our Book Launch Party on Saturday Nov. 23, at Providence Friends Meeting, 105 N. Providence Rd. in Media PA, noon to 3PM. Free, with food, readings, authors to mingle with, and music from and about our generation.
I went looking for interesting Quakers with interesting lives and stories for the new book Passing the Torch, which is now out.
Barbara Bernsten certainly qualifies. She has lived in Norway for many years. But she’s American born, and I first heard of and from her more than ten years ago, in an email to Quaker House, where I was then Director:
Subject: Quaker House alumni checking in
I was only 18 years old when I married a young GI stationed at Fort Bragg and we spent a lot of time at Quaker House back in the day! Quaker House changed the course of both of our lives. . . .
. . . In about May of 1972 we were living at Quaker House. I think Kenn and Ellen [Arning], a young Quaker couple from New Jersey, were running the place then. I was about as sick as I ever have been in my life with genuine influensa, in bed in the back bedroom.
In the middle of the night, there were literally rifle butts thumping at the front door. My husband answered the door and there were armed, masked men there, asking questions about me. I had heard about the bodies [of dead U.S. soldiers in Vietnam] being stuffed with heroin [before being shipped back to Bragg] from a GI and had said so right in the middle of my on-base Psychology Class at Bragg only days before. The masked men told my husband to get control over his wife’s mouth.
Denzel Washington starring as Harlem crime boss and Vietnam-based heroin smuggler Frank Lucas.
(NOTE: Although disputed and unproven, the heroin-smuggled-in-dead-solders’ bodies story has had a long life around Fayetteville, and even figured in the plot of the 2007 feature film, American Gangster, starring Denzel Washington. What is beyond doubt is that the illicit drug trade thrived in those years and has not disappeared since.)
Barbara: I am now 55 years old, with streaks of white in my hair and my three kids are all grown ups. I have lived in Norway for more than 30 years. I am a historian at The National Archives of Norway and have taught archival science at the University of Oslo .
I was in Palestine during the 2006 war, and returned from Cairo 10 days ago, where people are being murdered in bread lines and most of the candidates and their lawyers were in jail for the recent elections.
No doubt about it, Quaker House alumni most definitely had the course of their lives changed! If the garage is still there, you will find my PX ID tucked under one of the shingles. My name back then was Barbara Black. Bet I look a LOT younger on the picture!
(NOTE alas, no such ID has turned up.)
But as soon as I read this email, I wanted to know more. Passing the Torch was finally the chance.
In the book, Barbara added: I had never been inside homes like those Quakers lived in. Bookcases full, grandfather clocks, four-post beds, inherited furniture, hardwood floors and Chinese rugs seemed like out of this world — desirable, but unattainable, unless there was some secret to it. I decided I ought to look into that.
She got to Fort Bragg (and then eventually to Norway) from Montana, where she was raised in, to put it mildly, spartan conditions:
When I was eight months old my parents sold all their furniture and bought an eight-by-ten camping trailer. I don’t think they thought they’d live in trailers for the next twenty years. In 1953 not many people lived with a baby in a camping trailer with no running water and no bathroom.
My father got sent to the Korean war, and Mom and I tried to live by ourselves in that trailer, across the alley from newly widowed grandpa Ben and the not yet grown uncles. Nobody told her she could shop at the base PX or go to the doctor at the nearest military base, even if that was forty miles away. It wasn’t like she could legally drive or anything like that, of course.
My first memories are of moving out of that trailer into a bigger one after my father came home from Korea in August of 1955, when I was almost three. Until that khaki-dressed stranger that smelled like cinnamon bears turned up, I had ruled the roost. I could hold my breath until I fainted and Mom, Grandpa and the uncles all fell in line. My father was not impressed and told Mom she had a brat. The next time I held my breath I got whacked good. When I recovered my dignity, I told him to go back to Korea.
My mother’s people were of the religious sort, having come to Puritan America in 1632. The Puritan streak — or at least the tendency to go for the extreme — seemed to have survived right up to my Grandmother’s generation. From my observation post under the kitchen table I would hear stories of how Grandma’s Christian Science sisters — who wouldn’t take medicines — had died horrible screaming deaths, firmly believing their faith would eventually alleviate the pains and heal them.
I was pretty sure that kind of faith had died with them, but in 2013 I learned from the then grown grandchildren themselves that there had been several children in the extended family that were denied antibiotics when they had rheumatic fever, due to the religious convictions of their mothers.
In the 1950s Mom was of a mind to find a suitable church to attend, so the little family went church-shopping. It didn’t go well at the Lutheran Sunday school when I cussed like my father always did and got sent to the naughty corner. I did much better at the Baptist Sunday school, and we were settling in nicely, when one Sunday the Baptist preacher yelled out loud, “Pray for segregation!”
I was napping nicely on the floor under Mom’s chair when she just got up, told me to get out from under that chair right now and then with baby David in her arms, grabbed my little sister Nancy by the hand and walked out right in the middle of services.
Strange as it may seem, little kids in Montana might never have actually seen a Black person in those days. Grandpa Ben had a TV but that was only for watching ‘Fight of the Week’ on Friday night. I knew very well what Indians and Hutterites were, but wondered to myself ‘What is this segregation?’
When we got home the shit hit the fan. Something really serious was obviously happening. Mom called Dad a hillbilly, and she didn’t mean it nice. They both grew up in Montana, but in different worlds. After the mines stopped paying their workers during the great depression, Mom’s family had to survive as best they could, and Grandpa took work with The Bureau of Indian Affairs. So, Mom had actually sat in the back seat of her Dad’s car with an Elder with braids and stuff that had calmly reassured her by saying, ‘Little girl, don’t be afraid. I am not going to hurt you. We don’t scalp people anymore.’
She had visited many homes out on “the Res”, and she had eaten puppy stew, so I figured Mom was the one to trust on these issues . . . .
How did Barbara Berntsen get from a trailer in Montana, through Fort Bragg, to Norway and Quakerism (and live to tell about it)? The answers are in these pages.
And don’t forget our Book Launch Party on Saturday Nov. 23, at Providence Friends Meeting, 105 N. Providence Rd. in Media PA, noon to 3PM. Free, with food, readings, authors to mingle with, and music from and about our generation.
Peg Champney, center, working/playing at Olney, with Friends Music Campers, 2008.
I owe a lot to Peg Champney, who died November 5, at 87. But I did not know her that warm day in the late 1980s when I turned off Sandy Ridge Road in the small eastern Ohio town of Barnesville, onto the campus of the Olney Friends School, where she was.
The grassy, nearly flat crest of the ridge was covered with luxuriously green grass, lined with tall, venerable trees, weathered into sturdy magnificence by decades of hard Ohio winters.
Olney, on a peak sky day.
Fortunately I was never there in winter; so my memories of Olney are of the green ridge, sloping to a soccer field on the west, and to a large manmade pond on the east. Turtles sunned there, small fish leaped to snap flies, and occasional anglers swung lines like sultry lassos to drop hooks in the dark water after them.
A wide wooden porch swing was perched on the ridge crest facing the pond. In later summers I spent many hours rocking slowly on it. I rose early to watch the sun climb through the mists slowly unfurling from the reflective pond surface; or as the day’s heat receded, bask in the steel purple dusk spreading over the red barn of the farm beyond it.
One of Olney’s ghosts? I always thought so. In daylight, though, it’s four of many student handmade ceramic tiles in the boy’s dorm bathroom.
Behind me were Olney’s school buildings, the “new” girls’ dorm, the older Boys’ dorm, both satellites of the larger, even older main building between them. The place looked hand-built, and much of it likely was, in a style of plain frugality and self-reliance. It embodied the Conservative Quaker ethos that created and long sustained Olney. From this small outpost, the school and its sponsors doggedly resisted the encroachments of the 20th century decade by decade, ultimately yielding almost every time, not always with good grace. Olney has ghosts too, the ones I’ve encountered were mostly friendly.
A dark red sidewalk of bricks, laid in a herringbone pattern and sometimes almost covered by the grass, stretched from the school building north across the long green, flanked by a motley handful of staff houses, to the doors of the cavernous Stillwater Meetinghouse. Stillwater could (and for years did) hold up to 2000 plain-dressed Friends for the summer sessions of Ohio Conservative Yearly Meeting. How they coped with the heat in their stiff plain suits, or heavy dresses and bonnets, I can scarcely imagine.
From a local paper’s report on Ohio Conservative Yearly Meeting. No date, but it was likely long remembered as the year when Eliza Varney preached for an hour. Not that such extensive effusions of the Spirit were unheard of in those days.
Only a relative, mostly aging handful of them were left when I arrived in the late 1980s. And on the day I’m recalling, yearly meeting was still six weeks or more away.
Some of the downstairs benches of Stillwater Meetinghouse.
It was a Thursday, and with me was my son Asa, who must have been seven. I wanted him to spend the weekend there with me, just soaking up the vibes of the place. Quaker education by atmospheric osmosis? Worth a try.
Barnesville is the main crossroads of Conservative, or Wilburite Quakerism. They split from the Orthodox branch in the 1850s when that group began imbibing a new message preached by elite Quaker ministers from the home country, England. They came bearing exports of their recently-acquired evangelical theology.
They and their alien gospel were denounced by John Wilbur, an obscure, non-elite Rhode Island Friend. (I’ve found no photo or silhouette of him; likely he would not have stood for such worldly foolishness.) He followed the Anglos around, arguing their message would wreck traditional Quakerism, and lead to rule by bishops and even popery.
Wilbur was disowned for his trouble. Yet while the insurgent reformers stopped short of Rome, Wilbur’s warning was prescient: they did bring drastic changes to most American Quaker meetings: “programmed” revivalist services, fundamentalist theology, paid preachers and pastors, rule by clerical cliques and superintendents who were bishops in all but name.
Olney’s founders repudiated all that, but they no liberals. They aimed to conserve the old plain ways, in unpastored worship, silence-based but with plenty of preaching, amid a plain, mostly rural life.
But the farm towns where their yearly meeting at first flourished were soon sucked dry of the younger generations, drawn to bigger towns & cities for school, work, and more fun than was allowed at home.
With them also went much of the student base for the Olney Friends School. Financial stress ultimately obliged school officials to do what a previous generation would have abhorred: turn to outsiders, even to the infidel Liberal Quakers, renting out school space in summer.
This is where Peg Champney came in. She was from three hours and a couple light years west, the village of Yellow Springs. It was a tiny island of progressive politics and culture in Ohio’s mostly conservative sea. Part of the very liberal Yellow Springs Friends Meeting, Peg and her friend Jean Putnam had a dream of starting a summer Friends Music Camp, and renting Olney as its base.
Of course, music was one of the diabolical innovations that had provoked the Conservative Quaker schisms. But all that was in another century. Olney needed money, and had no summer program. Peg was winsome, personally respectable, and if her head was stuffed with dangerously progressive notions, her pocketbook was stocked with 100% American cash. In 1980, Friends Music Camp opened.
Its session was underway when I arrived with Asa. I had no real agenda other than for the two of us to soak up the Conservative ambiance; and no place to stay. Frankly, short on cash, I hoped to cadge a couple of spare beds.
I was directed to Peg to negotiate this. She was friendly, but with ten years of herding frisky musical Quaker cats under her belt, she also had a quiet air of command.
I explained myself, and added that I had hoped to barter for our two nights’ lodging.
“What have you got to trade?” she asked.
This was the crucial moment. In today’s paranoid world, she would have had no truck with wandering strangers, especially males. Insurance regulations alone now demand criminal background checks on anyone coming within reach of children; then there’s the proliferating scars of fear on the collective psyche left by our mass murder culture.
But Peg had had her own pre-digital career as a communitarian and camper: she had sized up hundreds of people, as she sized me up that day, and her intuition (what Quakers prefer to call discernment) had been well-honed.
Plus I had, it turned out, an ace in the hole. Besides offering to do physical work, dishes, cleaning or suchlike, I also said I had some stories, original stories I had written and read to my children, which I could share with the campers, if way opened.
Peg’s eyes brightened. “We may be in luck,” she said. The next evening ‘s program had just fallen through. A slot was vacant; storytelling could fill the bill. The deal was made.
Long story short: it wasn’t storytelling, but story reading; My tales were composed, but not memorized. And full disclosure: I was greatly relieved to escape dishwashing or floor-scrubbing.
And the next night, the campers liked my stories. A lot, it seemed; they laughed, held their breath, and applauded. For ninety minutes, I was treated like a famous writer.
Reading at FMC, 2007: it wasn’t my razzle dazzle stage presence; it was the words, the stories that held them.
Asa and I headed home well-marinated in the heirloom broth of Wilburism. And even then I understood it was a spiritual tonic best savored in small, well-spaced doses. They didn’t like talking about it with outsiders, but one of the Wilburites’ main preoccupations was turning personal grievances into theological crises & mini-schisms, which was another reason there were so few left.
But never mind that. The memory of Friends Music Camp, or FMC, stayed warm and vivid, and the next summer I sent a note to Peg — written, I believe, by hand and sent in an envelope with a stamp — offering to do it again if way opened.
My spot on the FMC calendar, always came after the canoe trip.
Way did open; Peg said yes. I again brought Asa, who had leaped headlong into the camp’s ethos as if it were the pond on the hottest day of the year. He railed against the systemic grownup oppression that kept him from being a full-fledged camper til he was ten.
And two years led to another. I was also familiar enough with liberal Quaker culture to know that an event repeated three times at their gatherings automatically becomes a tradition. Many of the campers came back to FMC yearly til they aged out, and my stories found a place in their young memories and camp talk.
And so it has been for thirty-plus summers. Asa finally became a real camper, returned for six summers, and Peg’s mild-mannered magic did him a world of good. (Word is it did worlds of good for many campers.) It was also a welcome spur to my imagination, because while there were tales the campers wanted to hear again, they also were eager for new material. Fiction is not my main medium as a writer; but I soon set a goal of bringing a new story each year, each grandly announced as a World Premiere. So far, I’ve managed to meet it.
So far.
Olney never lost its appeal for me. Whenever I could, I’d arrange to get there a day or two early. Then I’d spend as many hours as possible on the slow swing, facing the pond and the rolling hills beyond. The whole scene became my private retreat center, quiet except for the spasms of dissonant background music from the practice rooms, or the occasional thunderstorm’s fury. All that was welcome too. After Asa’s summers there, FMC gave me modest honoraria for the visits. But I would have paid to do it.
On retreat: the view from the Olney swing, on an evening when the pond was a mirror.
Thirty years is a long time, though, and time brings change.
Peg was not young when FMC began: she had already raised a family with husband Ken in Yellow Springs, and they were grown and flown. More grey appeared in her black hair as the summers progressed, as it did in mine. She understood the process, and did a good job of training counselors and junior staff. And when she retired, several years ago now, the transition seemed smooth enough.
For some years she came to visit the sessions, and was dubious about her status as Honored Founder. Maybe that’s why the visits became shorter. Also, Ken Champney died in 2011.
Then the new staff heard other voices of change: Olney Friends School still needed money, and proposed to raise the camp’s rent. And Earlham College came calling.
Earlham, Quaker-founded and an hour west of Yellow Springs just over the Indiana line, needed money also. One reason was that they were finishing a new, $22 million dollar arts building, with many practice rooms and an elegant compact concert hall. Summer rentals would help pay for it.
It’s easy enough to sense the appeal to the new FMC staff. I said that the Wilburite Quaker tonic was best in small doses. The senior FMC staff had had enough of them that the charm of Olney’s picturesque plainness had mostly worn off. For some veterans, the buildings were no longer venerable and quaint, just old. The food was Midwestern bland (“Groundhog gravy” was a staple, though I liked it). And as summers got hotter, the lack of air conditioning was more onerous.
The camp moved to Earlham in 2016. I was not the only one who wept over its departure, but loyally followed it west. At that point, my stories and I were more than tradition: they became a link to lost origins.
This collection of nineteen original stories is n Amazon at: “Posies for Peg”: https://tinyurl.com/y64reypk
And I needed a memento. From the swing and at other spots, I had taken many photos, trying to capture Olney’s spirit — even hoping one frame might capture a glimpse of one of its ghosts. I put a few favorites on the cover of a collection of nineteen of my FMC stories, and published it as Posies for Peg. (There was never any comment on it from Peg; no surprise. Even her liberal Quakerism retained enough traces of Wilburite plainness that it didn’t hold much with such tributes.)
A sign at Earlham
I still grieve about the move. I expect Peg was heartbroken too, if resigned. I don’t think she visited FMC in its new digs.
Earlham is, it seems, everything it promised: gleaming new dorms, all climate-controlled; veggie, vegan & gluten free options every meal. Its Quaker connection is an upscale one, albeit with a life-size sculpture of Mary Dyer, a Quaker martyr hanged in Boston in 1660, to brood over it all, mostly unnoticed, from an inconspicuous concrete bench. No ghosts wander its modern halls.
A fracking sign, one of any around Barnesville in a recent summer. The buyers found many takers.
Yes, I understand. But you ask me, historic colleges are a dime a dozen. There’s only one Barnesville, and one Olney, even if they now exist mainly in my mind. And of course, change has come there too: the fracking boom has surrounded and invaded the town like a foreign army, cursed by some, welcomed by many. Olney has said no to the frackers’ money, but has been taking in affluent foreign students to keep its doors open. I’m not sure I want to know much more.
Now Peg is gone, and I owe so much to her. May her memory be for a blessing. My run at FMC will also no doubt be reaching its end before long. I’m looking for a successor storyteller to recommend. This fall, for health reasons, travel to places like Earlham abruptly became more problematic. But if it weren’t that, it would soon be something else; mortality is a shapeshifter, coming in many different guises, and on its own schedule; yet amid all the change, its arrival is still a certainty.
Mary Dyer, at Earlham. (Is she brooding, or only musing . . .?)
Today (August 19) is Frank McCourt’s birthday. McCourt was the great memoirist best known for his book, Angela’s Ashes, which won just about every prize it could get, sold boatloads, and kicked off the rush to write memoirs, which I confess I have even joined in myself a couple of times.
Here’s an important Quaker writer’s birthday: Jan de Hartog, 1914-2002. Born April 22 in Holland, he became famous there as a popular novelist, dealing with the impact of World War Two on the Dutch, especially its sailors. He later emigrated to the U.S., and settled in Houston, Texas, joining Live Oak Meeting there.
Jan de Hartog, in 1984.
De Hartog also wrote several novels about Quakers. The best-known is The Peaceable Kingdom, published in 1971. The first half of this sprawling work is set in and around Swarthmoor Hall and Lancashire, and stars none other than George Fox and Margaret Fell.
I loved this book, it’s still a great read, and I accept de Hartog’s careful opening caveat invoking “the novelist’s prerogative of being inspired by historical facts rather than governed by them.” Continue reading Happy Birthday, Quaker Novelist Jan de Hartog→
My brother Mike picked up the ringing phone: “Nonantum Times,” he said, listened a moment, then handed me the receiver.
I put my hand over it and raised an eyebrow at Mike. “Ted Epstein,” he whispered.
Ted Epstein was a lawyer in downtown Boston. He was also a board member for the Nonantum Times. It was a new low-budget suburban weekly newspaper; I was the founding editor. That is to say, he was one of my bosses.
“Ted!” I said into the phone. “Got any good news for me?”
There was an awkward pause on the other end. Then, ”l’m afraid not, Chuck,” he said.
“Oh no,” I said, “don’t tell me our first big investigative scoop isn’t gonna happen.”
In the February 1901 North American Review, Mark Twain published “To the Person Sitting in Darkness,” perhaps his most popular and influential anti-imperialist essay. It was an acid indictment of the brutalities the British, French, German, Russian and American capitalist governments were committing all over the world. The “Person Sitting in Darkness” is Mark Twain’s ironic term, borrowed from the Gospel According to Matthew and used by the Christian missionaries when referring to the “savage,” “heathen,” “uncivilized” populations of the lands the imperialists were conquering. The author condemned the casual atrocities of Lord Kitchener’s British troops in South Africa, who routinely bayoneted unarmed surrendering Boers, as well as those committed by the American forces in the Philippines, which did the same to the Filipinos. He also pointed out that the Americans had openly proclaimed they were adopting “Kitchener’s Plan”—concentration camps–for their opponents. (Tens of thousands of Boer women and children and black Africans had perished in these camps.)
I turned to writing books, with the first two being on the PLO and on the history of modern Lebanon. To support myself and my kids while I wrote them, I had to come here to the United States where I got fellowships at well-heeled universities that allowed me to do the writing. . . .
She had visited many homes out on “the Res”, and she had eaten puppy stew, so I figured Mom was the one to trust on these issues . . . . 
A dark red sidewalk of bricks, laid in a herringbone pattern and sometimes almost covered by the grass, stretched from the school building north across the long green, flanked by a motley handful of staff houses, to the doors of the cavernous Stillwater Meetinghouse. Stillwater could (and for years did) hold up to 2000 plain-dressed Friends for the summer sessions of Ohio Conservative Yearly Meeting. How they coped with the heat in their stiff plain suits, or heavy dresses and bonnets, I can scarcely imagine.
