What Is the Role of Quaker Education in a Time of Terror?

Abstract

This article presents not only the distinctive pedagogical philosophy of Quaker education, but discusses the special relevance of Friends values and educational methods in a time when America is at war. The article also includes a listing of print resources on Quaker values and education.     

Inner Night and Inner Light: A Quaker Model of Pastoral Care for the Mentally Ill

The same theological principles that motivated Quakers in institutional reform work continue to influence uniquely Quaker approaches to pastoral care for the mentally ill today. This unity of psychological and spiritual care, inspired by George Fox, was first apparent in the work of the Religious Society of Friends asylum reforms in the nineteenth century. These principles matured during the early twentieth century as they entered into dialogue with Jung and Jungian psychology and continue to inspire Quaker pastoral care models today. This paper will examine how theological concepts affect the way Friends approach mental health care, historically and in contemporary times.     

Quaker ideology,colonialism and American Indian education

William Penn, the Quaker who founded Pennsylvania, set out to found a ‘Holy Experiment’ based on Quaker ideals. While he regarded the Native American Indians whose land he purchased as spiritual equals, he still expected them to convert to Christianity and live under British law. Later, Quakers continued to follow this goal, eventually becoming leaders, under President Grant, in the residential school system for Native American Indian children. They supported assimilation, contributing to the destruction of native culture and society, in contradiction to their principles of equality and integrity. This paper explores the process by which Quakers came to feel it necessary to pursue such measures in spite of their egalitarian beliefs.     

‘Friends’ of Anglican cathedrals: norms and values. Befriending,friending or misnomer?

Loyal supporters of Anglican cathedrals first subscribed to ‘Friends’ associations in the late 1920s. Yet, in 1937, a journalist in The Times portrayed cathedrals as a ‘queer thing to be a friend of.’ Drawing on theories of friendship from a range of disciplines, and surveys of what has been proclaimed in the public domain about cathedral Friends, then and now, this article assesses the aptness of the ‘Friends’ nomenclature, given the inherent norms and values of the relationship as portrayed. Context has a bearing upon how the concept is manifested, and behaviours in the cathedral-Friend dyad follow many rules of person–person friendships. Empirical research probing the motivations and actions of cathedral Friends may reveal whether other norms also apply. The challenge for Friends is to preserve for future generations not only cathedral fabric but also key norms and values of friendship, against the prevailing trends of an apparently increasingly individuated culture.     

“The End of Faith?” Science and Theology as Process

Abstract : A spate of recent books would claim that science's only role vis a vis theology is to discredit it. Sam Harris, in The End of Faith, credits religious faith as the source of much of the violence in today's world. Richard Dawkins, in The God Delusion, views religion as, at best, a profound misunderstanding, and at worst a form of madness. Both find an antidote to such irrationality in science. To Harris and Dawkins religion is a body of accumulated knowledge. However, religion can also be thought of as a process, one based on experience, questions, and results. One group that has systematized such a process is the Society of Friends, or Quakers. The Quaker tradition shows that it is quite possible for religion to rest on experience and questioning, and for these to form the basis for an active and involved faith, one that need never reject science and its findings, but will temper their use with the best wisdom that can be gained from personal and communal experience.     

The Historic Peace Churches and the Reformations

This contribution considers the broad historical and theological category of Reformation and Reformations in relation to the Historic Peace Churches before turning to a more detailed consideration of recent and contemporary meaning of Reformation(s) in selected settings and needs: Mennonites in Taiwan; Friends in East Africa, especially Tanzania; and the Church of the Brethren in Nigeria. Reformation insights of the 16th, 17th, and early 18th centuries continue to inform, inspire, and sustain Mennonite, Quaker, and Brethren communities in contexts quite different from those in which our communities arose and from one another.     

Knowledge to Wisdom: We Need a Revolution

Introduction The following document is a very brief summary of a thesis and argument that I have devoted the last 30 years of my life to trying to get across to my fellow human beings. It was first spelled out in What’s Wrong With Science? (Bran’s Head Books, 1976) and subsequently in From Knowledge to Wisdom (Blackwell, 1984), Is Science Neurotic? (Imperial College Press, 2004) and numerous articles, references to which can be found on . Three years ago an international group was formed, called Friends of Wisdom, which seeks to get across to academics and the public the compelling arguments and urgent need to transform academic inquiry so that its basic aim becomes to seek and promote wisdom. The document below is taken from the website of Friends of Wisdom, the URL of which is . It is the mission statement of Friends of Wisdom. You are invited to join.     

Weber's Protestant Ethic Revisited: An African Case

McClelland (1961) has argued that the values implicit in Weber's (1930) so-called Protestant ethic lead individuals to a concern with achievement. In order to investigate whether introduction of a Protestant ideology into a non-Western society was associated with an orientation toward achievement, East African Quaker Abaluyia were compared with non-Quaker Abaluyia on a battery of tests. The findings indicated that Quakers emphasized education, held realistic beliefs about the behaviors bound up with success in their sociocultural system, exhibited health patterns similar to those of educated individuals in developing countries, and had been exposed in childhood to socialization practices that downplayed physical punishment. These results, although consistent with the Weber-McClelland formulation, were relatively sparse in relation to the total number of comparisons undertaken.     

Transformational experiences in young people: the meaning of a safe haven

What do adolescents find meaningful in their exposure to spiritual education organised by religious or spiritual institutions? A qualitative study of adolescents participating in summer school events organised by the Religious Society of Friends and Sahaj Marg meditation system was carried out and analysed using Interpretative Phenomenological Analysis. Two central themes emerged of ‘safe haven’ and ‘transforming processes’. The meaning of ‘safe haven’ was further examined and related to Gaston Bachelard’s evocation of the primordial sense of home.     

Pluralism and values in education in Hungary – changes between 1990 and 2012

Value transmission is a fundamental task of schools. However, the question arises as to how far prevailing political and social conditions shape the functioning of a country or a region’s school system. In other words: what effect do they have on the choice of values to be transmitted at schools? Are there any fundamental social values that are shared by different cultures at different times? Are there values that exist independently of social and political systems? These questions have a special relevance in Eastern and Central European countries like Hungary where political and social changes in the twentieth century had a crucial effect on the set of values that were transmitted by the school system. The aim of this study is to describe how the value transmitting role of the Hungarian school system has changed as a consequence of political transformations in recent decades.     

Those Who Leave and Those Who Feel Left: The Complexity of Quaker Disaffiliation

Unprogrammed Friends (Quakers) in Britain provide an interesting counter-example within the sociology of religion, particularly with regard to their patterns of believing and belonging. Due to its permissive belief patterns and conformist behavioural patterns, the group has been described in terms of a 'double-culture', as a group which behaves as both sect and denomination in alternate spheres of church life. The paper reports on a study of British Quakers who have resigned their Membership in the last five years. Quakers leave either because they are 'de-convinced' or because, in a group which places emphasis on continuing revelation, they are grieving the loss of what has passed before. A third type resigns because they feel the group is too slow to support new revelation. In these latter two cases, the disaffiliated feel left by the group. This typology is placed across the concept of the double-culture to give six types of ex-Quaker and to show how conservative or progressive thinking in each sphere of the double-culture may lead to different patterns of resistance to resignation from the group. Recent work on the Quaker group as an 'implicit sect' is briefly considered to examine how this new thinking affects the typology of church-leavers. It is suggested that the extended typology of the disaffiliated challenges conceptions of the disaffiliated as a single group and that it could be usefully employed in studying other religious groups.     

School attainment,self-esteem,and identity: France and England

The Tajfel-Turner Theory of Social Identity was used as a framework from which it was predicted that pupils of low attainment in secondary school should come to define themselves as indifferent to or opposed to the values of their schools. This hypothesis was examined in France and England, on self-report measures covering values, aspirations, perceptions, evaluations, beliefs and motivations. While results show numerous differences between low and high attainers common to both countries, the differences are more pronounced in England. National differences are such that the French pupils are more like high attainers. Results are interpreted as being more consistent with low attaining pupils being victims of boredom rather than failure, with the French school culture providing greater insulation against such reactions.     

God and free speech: A quaker perspective on the Satanic Verses controversy

This paper offers a Quaker perspective on the issues raised for British society by the Satanic Verses controversy. It is argued that the Quaker rejection of coercive power is founded upon the story of Jesus Christ. The origins of Quaker attitudes to free speech are located in seventeenth‐century Puritanism, arguing that Quakers share with Western secular defenders of free speech an internalization of the blasphemy taboo which issues in intolerance of anything held sacred. Furthermore, free speech rhetoric tends to ignore the power relations which sustain free speech in particular contexts. This is a neglect which, coupled with a secularized theory of race relations that ignores religious factors, renders its protagonists incapable of addressing anti‐Islamic prejudice, a phenomenon illustrated from press coverage of the controversy. The implications of this argument for British society and Quakers in particular are then considered. It is argued that an extension of legislation covering incitement to racial hatred to religion is the most appropriate legal response, but the greatest need is educational. Quakers and other Christian groups need to develop their own theological response to avoid passively replicating the dominant view in society.     

(Dis)armed friendship: impacts of colonial ideology on early Quaker attitudes toward American Indians

Quakers’ early relations with American Indians (especially the Lenne Lenape, later known as the Delaware Indians) were generally positive. Core Quaker principles were simplicity, integrity, equality and peace – principles that could coincide well with those of the similarly egalitarian Lenne Lenape, who had been designated peacekeepers by the Iroquois Confederacy. Although the relationship was different than that of other settlers and American Indians, it was still suffused with colonial ideology. From the founding of Pennsylvania to the period of Grant’s ‘Peace Policy’, Quakers had to negotiate two wars and changing attitudes to North American Indians by American Presidents and government. The paper focuses on corresponding shifts in Quaker attitudes and policies. Our interest is in Quaker responses to Native Americans over time, finding that Quakers became increasingly distanced from the Indians and focused on acculturation. In their zeal to become acceptable to American Governments and through that, assist Native Americans, Quakers had, in fact, assimilated themselves.     

Habitus and the storied self: Religious faith and practice as a dynamic means of consolidating identities

It is increasingly argued that individuals comprise multiple selves, and from this it follows that they manifest many identities. During my research among British Quakers, I found that there is, furthermore, an implicit tendency to articulate these several selves in order to promote, consciously and/or unconsciously, a measure of coherence, of unity, and of harmony. Newcomers to meeting on Sunday mornings came with identities that they presented either overtly or covertly as disjointed or lacking coherence, because of their experience of other faiths or perhaps because of the absence of ‘religion’ in their lives. It is possible that their participation in the Quaker meeting provided a means by which their several identities might be brought into consonance. We might say that the storied selves that individuals plotted separately came increasingly under the rubric of a single, overarching narrative, signified for example in the expression ‘coming home’. Switching metaphors, the Quaker meeting as habitus provided the several scales from which individuals constructed or improvised their own score. Although I would not claim that this is a neat, linear process open to precise analysis and theoretical closure, it does seem suggestive of a dynamism in identity formation prompted by the re‐discovery of religious faith and practice that may be pervasive in late modern societies.     

The effects of a wisdom intervention in a Christian congregation*

Psychological research on the topic of wisdom is limited in its incorporation of religion and spirituality. This gap in psychological literature may serve to limit a thorough understanding of wisdom. Positive psychology may allow for some rapprochement in wisdom and spirituality. In collaboration with leaders of a local Friends (Quaker) congregation, two studies investigated the effects of a spiritually informed wisdom intervention delivered in the context of a faith community. Participants for Study 1 consisted of 27 young adults (24 completed both the pre and post questionnaire) and a comparison group consisting of 32 young adults. The intervention was designed to increase participants’ abilities in cognitive, affective and moral domains. Significant group by time interaction effects were found among measurements of practical wisdom, post-formal thinking and subjective well-being, with those in the experimental group showing changes in the expected direction. Study 2 involved qualitative analyses of interviews with 15 of the wisdom participants regarding their changing views of wisdom. Themes emerging from the interviews included a multiple-perspectives view of wisdom, the relational nature of learning wisdom, the importance of taking a reflective perspective, and congruence between what one knows and how one lives. Implications for studying wisdom alongside religion and spirituality are considered.     

Developing a scale of self-efficacy in personal relationships for adolescents

This study developed a scale of self-efficacy in personal relationships for adolescents and examined its reliability and the validity. The 40 items assessing tendencies theoretically linked to self-efficacy in personal relationships were administered to 344 junior and high school students. 207 high school students also were administered the Shimoda Personality Inventory. Three factors (Self-confidence in Personal Relationship, Trust in Friends, and Trust by Friends) were extracted by principal components analysis. The coefficient alpha reliabilities of these subscales were .90, .89. and .87. The validity was supported by correlations between the Total score of self-efficacy and the SPI subscales of Autistic trait -.53, Nervous Character trait -.13, Self-uncertain trait -.39, and Syntonic trait .57.     

Culture and Japanese Citizen Influence on the Transboundary Air Pollution Issue in Northeast Asia

This paper outlines a general approach for analyzing the role of culture in international environmental policymaking. It draws on work in anthropology and foreign policy analysis. The first step is to view culture as a “toolkit of environmental ideas.” The second step, relative to a given research topic, is to delimit broad definitions of culture to more workable forms. Three forms are offered (following Hudson, 1997a): culture as organization of environmental meaning, as shared value preferences in environmental matters, and as templates for environmental action. The third step is to answer three basic questions relative to the specific definition of culture used: (a) Who draws what environmentally related ideas from the ideas toolkit? (b) How are these ideas used in the political arena? (c) How do these ideas, originally drawn upon for political purposes, change and in turn lead to changes in the set of environmentally related ideas in the culture? Ideas, once they have entered the political arena, are assumed to be embodied in a “discourse.” The terminology of discourse (and the body of theory built up around it) is used as a vehicle for examining the role of culture in international environmental policymaking. A practical application of this approach is presented in relation to the role of culture in the Japanese public's influence in Japan on policymaking on the northeast Asian transboundary air pollution issue.