Australian Young Friends Camp
December 28th 2008-January 2nd 2009
Werona, New South Wales

To dear Friends everywhere,

In the beautiful Kangaroo Valley, in south-eastern Australia, 24 Young Friends gathered in the spirit of friendship. We met at the collectively owned property, Werona, and while not all of us had been there before, its familiarity was welcoming and relaxing for all.

Nestled on the Shoalhaven River, the beauty of the *insert number here* property that is Werona, was a delight for us. We were blessed by the presence of many of our co-habitants of the ‘more-than-human world’ and delighted in the visits from Goannas, Echidna, Kangaroos and even the ticks and leeches. Time spent quietly watching these creatures, allowed them to relax and then continue to go about their business, as we become part of the bush. It allowed us a chance to really be present and to witness the extra-ordinary-ness of the world we live in.

Working together is always a key element of our gatherings, and this was no exception here. We came together many times throughout the day, and whether it was to prepare food, wash dishes, construct steps to the river or sweep the top hut, we appreciate the opportunity these times present to continue the conversations, sharing and deepening of friendships that we have with each other.

Our time together as Young Friends is always precious, and even more so as we draw closer to the Backhouse Lecture, which Young Friends will be presenting at Yearly Meeting in 2010.  We see the BHL as an opportunity to reflect on ourselves as individuals and as a group.  We recognise that many elements make us who we are and that we can learn and grow by reflecting on and sharing about these.

We work to balance our time and make space for all the things we want to do. It is clear that our play time is as important as our work time, so time spent jumping off the rope swing, sharing meals, in workshops, playing games, gazing at the stars and in discussion groups, are all equally important in our preparation for the lecture.

We ask that you hold us in the light especially, over the next 12 months, as we enter our Backhouse year and the joys and challenges this will present us. We hope to see many of you in Adelaide in 2010.

With much love,

Australian Young Friends

Kody Hersh  At our annual sessions in the spring of 2006, my yearly meeting, Southeastern, wrestled for the second year in a row with the issue of our membership in Friends United Meeting. The body of about 150 Friends who were gathered there labored late into the night on our last evening together, struggling for a unity that evaded us. As midnight approached, only a few Friends left to go to bed. Most stayed, yawning but intently focused. We are fierce, we SEYM Friends, and we are passionate. We have a burning thirst for justice, and a deep love and respect for our LGBTQ members. We also have a broad theological spectrum among us as individuals, and an equally deep love and respect for those-- mostly Christian-identified-- Friends who draw support, sustenance, and affirmation from our FUM affiliation.

 

 
    We finally crafted a minute that was cautiously and wearily approved in the wee hours of the morning. It stated that we would lay down our formal membership in Friends United Meeting for a discernment period of two years. At the end of those two years, if we did not find unity to rejoin, our affiliation would be permanently laid down. That was two years ago-- which means that at this April's annual sessions, we will revisit the issue once again, and presumably make a more-or-less-final decision.

 

 
    To say that this has been weighing on me doesn't quite communicate the extent of my preoccupation. I have been worried, frightened, frustrated, and deeply concerned about this issue for the entirety of the past two years. Then, last week, the presiding clerk of FUM's general board circulated a letter he had received from the superintendents of five large, fairly conservative FUM-affiliated yearly meetings in the United States, referring to "current undercurrents [in FUM] that erode unity and undercut important ministry" and requesting that the board form an immediate, specific plan for confronting those issues. Since reading that letter, I have all but stopped sleeping.

 

 
    When I lie awake at night-- thinking about this unsettlingly ambiguous letter, about my beloved yearly meeting, about Friends United Meeting as a whole-- I often find myself writing letters and scripting conversations in my mind. In these imaginary communications, I explain to Southeastern Yearly Meeting, my Quaker family, why I, a transgender, queer, unprogrammed young adult Friend who couldn't talk un-ironically about Jesus until I was almost out of high school, am aching for us to maintain our relationship with Friends United Meeting.

 

 
    First, let me say that this position is a huge transformation from what I originally felt and thought when our FUM membership became a live issue. As a queer person who has experienced a vocational call to religious service, FUM's personnel policy seemed to me not only wrong in a general, moral sense, but also personally painful. I didn't see much reason to stay in an organization with such a discriminatory policy-- particularly since, as far as I could see, we didn't have much of a relationship to begin with. Growing up in SEYM, I was unaware for years that such a thing as programmed Friends or Friends United Meeting existed-- despite the fact that they constitute the majority of Quakers in the world today. I was shocked when, probably in my mid-teens, I discovered that my ultra-liberal yearly meeting was actually a member of Friends United Meeting. It didn't make any sense to me, mostly because I was embedded in the "us and them" mentality of a culture, in Quakerism and beyond it, that sees Christianity as a monolithic entity of socially-conservative fundamentalism.

 

 
    The deconstruction of those us/them categories is one of the reasons I long for us to have a fully engaged relationship with Friends United Meeting. As long as we are members of FUM, they (Christians, programmed Friends-- whoever) cannot be "the other." If we begin to think of them that way, our illusion will be shattered by the individual relationships that are facilitated by institutional affiliation. I don't mean to say that our cultural and theological differences across branches are superficial; I believe them in most cases to be quite profound. But over the past few years, I have made some wonderful connections with Friends from solely-FUM-affiliated meetings, and I have seen that they are my spiritual kin. They are people like Terri, the wonderful, warm staff person whom FUM has sent to our annual sessions for the past three years, who has become a beloved part of our community. Or like my friend Cheryl, who is in a committed lesbian partnership and has labored for years with her FUM-affiliated yearly meeting to have them endorse the recording that her monthly meeting has given her as a minister. Or like my friend Betsy, who loves Jesus, preaches like wildfire, and just opened a store in her town dedicated to eco-friendly living. FUM, like Christianity as a whole, is far from being a monolith-- but we will never know that if we don't maintain meaningful individual and collective relationships within it.

 

 
    But wait-- we have lots of Christians in our yearly meeting! We can learn these lessons from them, right? Which brings me to my next point. I had no idea how theologically diverse my yearly meeting was, until we started talking about our relationship to Friends United Meeting. I don't think this is a coincidence. Our discernment process has asked deep questions: Who are we, in SEYM? What do we believe? What language do we/should we use? Is Christianity a part of our identity as Friends, and if not, what is our relationship to a Quaker movement that has seen itself through several centuries as primitive/restorationist Christianity? Simply having these questions posed, and held firmly in our collective consciousness, opened up space for Friends in our yearly meeting to speak their most authentic spiritual language. Suddenly we were talking about the Bible, asking each other about Jesus. I experienced a new depth and richness in our worship, as we became more comfortable hearing each other's truth spoken on its own terms. It was struggle that pushed us to be more honest with one another, and I fear that, should we decide to give up on the challenge of authentic relationship with FUM, we will slowly go back to the way things were. Our spiritual language will shrink back to a tight, sterilized collection of un-offensive words.

 

 
    So... what about the personnel policy? We were advised early on in our discernment process that we should not choose to remain affiliated with FUM in order to change the policy. To carry such an agenda would only frustrate us, and everyone else in the organization. The personnel policy is not changing anytime soon-- not with the level of divisiveness that this issue currently carries in U.S. yearly meetings, nor with long-overdue efforts to more fully include African Friends in FUM's governance structures. But I believe that it will change, sooner or later. Sooner, if the Friends serving on the general board are given opportunities for loving, non-confrontational fellowship and service with LGBTQ Friends and their allies. Later, if we all leave. Hearts and minds change through relationship, not rhetoric. No one will re-evaluate the personnel policy because we withdraw. They might re-evaluate the personnel policy because we stay, and appoint brave and faithful people to the general board who can be open about their identity as LGBTQ or allied while focusing their attention and energy on FUM's powerful service work (instead of pushing, or being perceived as pushing, an agenda that detracts from that work). There are already people doing this work of transformation-- serving openly on the board or in leadership positions in constituent yearly meetings, sometimes without ever mentioning the personnel policy directly.

 

 
    And the work of FUM is worth being involved in. Having heard from those who are serving as staff and volunteers of its various initiatives, I have come to believe that FUM is doing important, transformative, and faithful work in culturally sensitive ways, and that work needs to continue as long as we are clear that God is leading us to it and it has relevance for those served. From educational and medical initiatives like Kaimosi Hospital and Ramallah Friends' School, to support for Kenyan Friends' peace initiatives over the past year, the work that I see FUM engaged in is, I believe, part of what Friends are called to in the world. Unlike Friends General Conference, which understands its purpose as service to North American Quakerism, FUM is committed to manifesting Quaker faith through an embodied, outward-focused commitment to a transformed world. The work is powerful and precious.

 

 
    Finally, I hope you will forgive me if I pull a card (to use a rather un-Quakerly metaphor). It is the card of youth.

 

 
    There is a broad, and I think growing, movement of Friends who are drawn to, and deeply invested in, cross-branch relationship building. Much of this energy is centered in young adult Quaker communities. My generation-- or at least, a large and energized subset of it-- is not interested or invested in the kind of isolationism at best, spiritual one-upmanship at worst, that has characterized intra-faith Quaker relationships since we started splitting into factions in the first half of the nineteenth century. We have been holding conferences and gatherings that reach across theological, cultural, and organizational lines. We are also holding a question in our hearts: How is God going to use the Religious Society of Friends... the whole Religious Society of Friends? Is there some vision, some wholeness, to live into?

 

 
    Personally, I see each of the branches of Friends carrying a piece of the original message of the Quaker movement-- and a piece of Quakerism's potential for a spiritually vibrant future. I believe that everything we do to create and maintain authentic, deep relationships among the different branches of Friends is a step toward a more vital Quakerism. Because I carry this conviction, I am proud to be from a dually-affiliated yearly meeting-- and sad and scared that we may cease to be one, and others may follow in our wake. I wouldn't be so invested-- or experiencing such anxious insomnia-- if I didn't think this is a critical historical moment for Friends. What one yearly meeting does for unity or disunity in a single meeting for worship with attention to business can affect Quakerism for centuries to come-- just pick up a Quaker history book and trace the impact of Philadelphia Yearly Meeting annual sessions in 1827, the year of the Hicksite-Orthodox split.

 

 
    I want to live out the next 60-70 (God willing) years of my life in a Quakerism that is committed to deep seeking, to dialogue, to relationships that challenge the people who are in them. I want to give that to my children and grandchildren. Long after the personnel policy is a dead issue, the fruit of our commitment to dynamic engagement, fellowship, and spiritual bridge-building (or the absence of that commitment) will be manifesting in the quality and vibrancy of religious life in Quakerism. It is to that ultimate goal that I hope we will turn our attention and focused discernment.

WrenFour months ago, I was in the fields of Scattergood Farm in rural Iowa, contemplating the diversity of the plants and animals there, oblivious to the possibility that soon I would find myself in a cubicle at FGC in urban Pennsylvania, supporting Quakers in contemplating and nurturing the diversity within the Religious Society of Friends. Yet here I am, involved with a project that seeks to help Friends realize, understand, and grow from the history and present day realities of prejudice, privilege, and social justice pioneering within Quakerism.

 

Over the past three months, I have been working as an intern for the Ministry on Racism and Publications programs of Friends General Conference (FGC). My primary role entails a variety of tasks that support the production of FGC’s newest book publication, Fit for Freedom, Not for Friendship: Quakers, African Americans, and the Myth of Racial Justice. This position called to me through a variety of ways. Having graduated from Scattergood Friends School in Iowa I have stayed intimately connected to that community and the Quaker values I learned there--silence, service, community, and simplicity. While in college in Arizona, I took classes on race ideology, multicultural education, human rights, and Quakerism, among others and at times was involved with work surrounding border and immigrant concerns. Finally, witnessing acts of discrimination steeped in ignorance have deeply affected me throughout my life. It’s been both a difficult and rewarding process to work on understanding my un-earned privileges and my role in harmful ideologies, while simultaneously trying to find my own identity. Thus, finding a job that fuses Quakerism, racial justice, and a challenge to do my own work on these issues—all through the venue of a book—seemed a deeply fitting opportunity for me.

 

Fit For Freedom

As the title suggests, Fit for Freedom documents the relationship between Quakers and people of African descent in the United States from the mid-1600’s to modern times. As a historical text I found that it debunks the commonly held myths about all Quakers being abolitionists, strong proponents for equal rights, and inclusive in opening their meetings and schools to people of African descent. Ultimately, Fit for Freedom reveals that there is a much more complex and difficult truth to this relationship. As a way to facilitate what I believe is greatly needed dialogue, it asks Friends to look at the injustices and discrimination still prevalent in the Society of Friends today, to reflect on their testimonies in relation to these, and to work on healing the wounds that those injuries have been inflicting on people within and outside of Quakerism. Lastly, Fit for Freedom honors those individuals who over the centuries have struggled for an equitable Religious Society and nurtured the diversity that exists today. I believe that this is an invaluable faith-based text for those, Quaker and not, striving for a more equitable and peaceful society today, and for those who will inherit the history we will leave behind.

 

Weaving the Present from Our Past

In the epilogue of Fit for Freedom, Vanessa Julye, co-author of the book and coordinator for the Committee for Ministry on Racism (CMR), shares her sentiment regarding the state of Quakerism today.

Now that I have a better understanding of our history I see that the Religious Society of Friends is not now and has never been the Blessed Community that I was led to believe existed. This is wonderful news for me. Why? Because it means we have not lost anything. What we need is there ready and waiting for us—a Religious Society of Friends where its members honor our testimony of equality and truly see that of God in each person no matter how deeply it may be buried.

There are many who have come before us who, individually and collectively, scattered the seeds of justice and those of prejudice that we are sowing today. Their lives are still speaking, inviting us to ask ourselves what our lives will be saying a decade or a century from now. It is the hope of the Committee for Ministry on Racism that this religious society is asking and discerning which seeds it wishes to nurture.

 

As I sowed seeds throughout the season on the farm, I watched them sprout through extremes of environmental conditions, from insects, diseases, flooding, drought, and everything in between. It warmed me to know that those buds that survived would grow into food that would nourish not just the squash beetles and tomato hornworms, but the human consumers as well. It is heartening to see that there is a similar phenomenon happening here. I believe that Friends are planting new seeds into the soil of Quakerism through worship, ministry, and fellowship that will grow beyond the extremes of the social conditions of today and continue to nurture the spirit of the Religious Society of Friends.

 

Ways to Be Involved

It is a deep hope of CMR that meetings across the country will engage in the issues and messages presented in Fit for Freedom, its study guide, and the experiences that individual meetings face in light of their unique communities and situations. I strongly encourage you to be involved with your meetings in this work.

Listed below are many other ways in which we can all be a part of helping facilitate this dialogue:

• In January, the Committee for Ministry on Racism is hosting a three-day facilitator training workshop designed to train Friends who are called to guide meetings in delving into the issues and messages presented in the book and its corresponding study guide.
• February 5th marks the book’s official publication. We’ll be celebrating at Arch Street Meeting in Philadelphia, from 6:30pm to 9:00pm. Included will be a keynote address from storyteller Charlotte Blake Alston; words from authors Donna McDaniel and Vanessa Julye; musical performance by Tribe1, led by Niyonu Spann; author book signings and more.
• Over the weekend of March 6-8, 2009 FGC’s Youth Ministries and Ministry on Racism committees will be hosting an intergenerational conference called Weaving Sacred Wholeness at Penn Center on St. Helena Island. Friends are invited to explore diversity through deep conversation and experiential activities and help identify ways to strengthen this faith community and build a more whole Religious Society of Friends.
• During the week of April 19-23, 2009, Pendle Hill will host a short course with both authors of Fit for Freedom, entitled, “Our Quaker and African American Ancestors”.
• There will be many other book events, workshops, Gathering events, and a pamphlet focused study series that will engage discussion in new directions. FGC’s Fit for Freedom website will soon be getting a new look and will include updates on these events, as well ways to interact with the material and dialogue on-line. Stay tuned to www.fgcquaker.org/fit-for-freedom.

Please feel free to be in touch if you would like more information on any of the upcoming events. I can be reached at wrena@fgcquaker.org, 215/561/1700, ext. 3055. 1216 Arch St. STE 2B, Philadelphia, PA 19107.

This intergenerational conference is an invitation for all Friends to explore diversity through deep conversation and experiential activities. It will help identify ways to strengthen our faith community and build a more whole Religious Society of Friends.

 

Saturday evening plenary
Niyonu Spann

 

Niyonu has conducted diversity workshops for over 20 years. She served as the Dean of the Quaker Study Center, Pendle Hill, and is founder of Tribe1, an ensemble that performs songs of transformation nationally and internationally. Niyonu is known for facilitating deep and loving truth-telling.

 

 

 

Come to worship, listen, share, have fun and envision change!

March 6-8, 2009
Penn Center on St Helena Island, SC

This conference is collaboratively organized by the Youth Ministries Committee and Committee for Ministry on Racism of FGC. These committees work to bring Friends together to discuss how race and age affect our experiences as Quakers.

Why Weaving Sacred Wholeness?
We recognize the pain of marginalization or exclusion that some Friends have felt in Quaker communities. We know that our faith community is enriched when we can embrace our diversity. In this conference we will create a spiritually-grounded and supportive space in which we can share our pain and our hope with each other. Together we will articulate a vision of a vibrant, inclusive Religious Society of Friends in which diverse and sacred gifts are woven together to create a more whole community.

Who’s Invited?
Friends of all ages and backgrounds. Friends of Color and Friends aged 16-35 are especially encouraged to register

Weekend Highlights:
• Worshiping as a whole and in small groups.
• Exploring our personal spiritual journeys.
• Sharing experiences with racism, classism, sexism, ageism, homophobia (and more) to help Friends heal.
• Envisioning ways we individually can help create a more inclusive Religious Society

Childcare
Childcare is available for a limited number of children ages 5 and under on a first-come, first-served basis. Unfortunately we cannot accommodate Friends ages 6-15.

Registration Fees
$245 double room or $220 triple or quad room; $40 discount if you register by January 19!

Financial Assistance
There is limited financial assistance available through FGC. We will give high priority to financial aid requests received by January 19, 2009. Monthly, Quarterly, and Yearly Meetings are encouraged to offer financial assistance to members wanting to attend this conference.

Scholarship for Young Adult Friends
Limited funds left over from the 2008 YAF conference are available to assist young adult Friends to attend this conference! Click here for more details.

Early Registration Discount!
On-line registration opens January 5, 2009. Friends are encouraged to register as soon as possible in order to better facilitate planning, especially for families attending with children. The conference is limited to 100 participants.

Anyone who registers before January 19th, will get a discount of $40!

History of Penn Center
Penn Center is among the oldest and most historically significant African-American cultural and educational institutions in North America. It has played a pivotal role in the struggle for equality and dignity of African-Americans. Over the years, Friends have been involved in the growth and evolution of this unique institution. http://www.penncenter.com/



For more information – and to register starting January 5 – visit
www.fgcquaker.org/weaving-sacred-wholeness.