Jochen Prantl
- Published in print:
- 2006
- Published Online:
- May 2006
- ISBN:
- 9780199287680
- eISBN:
- 9780191603723
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199287686.003.0007
- Subject:
- Political Science, International Relations and Politics
The UN Secretariat assumed the leading role as intermediary to reach a negotiated settlement of the conflict in El Salvador. The Friends of the Secretary-General on El Salvador somewhat revived the ...
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The UN Secretariat assumed the leading role as intermediary to reach a negotiated settlement of the conflict in El Salvador. The Friends of the Secretary-General on El Salvador somewhat revived the concept of the advisory committees that had been established in the 1950s. The transformation of the bipolar system created the permissive political context for a leading role of the United Nations, with the United States and the Soviet Union as guardians of the process in the background. Given the relative success of the Friends, the concept turned into a model which was subsequently applied — with mixed results — to crises in Haiti, Guatemala, Western Sahara, and Georgia.Less
The UN Secretariat assumed the leading role as intermediary to reach a negotiated settlement of the conflict in El Salvador. The Friends of the Secretary-General on El Salvador somewhat revived the concept of the advisory committees that had been established in the 1950s. The transformation of the bipolar system created the permissive political context for a leading role of the United Nations, with the United States and the Soviet Union as guardians of the process in the background. Given the relative success of the Friends, the concept turned into a model which was subsequently applied — with mixed results — to crises in Haiti, Guatemala, Western Sahara, and Georgia.
A. Glenn Crothers
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780813039732
- eISBN:
- 9780813043142
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813039732.003.0006
- Subject:
- History, American History: 19th Century
This chapter examines the causes and ramifications of the 1827–1828 Hicksite-Orthodox split among Friends, arguing that theological and personality differences sparked the divide. In the 1820s, ...
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This chapter examines the causes and ramifications of the 1827–1828 Hicksite-Orthodox split among Friends, arguing that theological and personality differences sparked the divide. In the 1820s, Orthodox Friends, influenced by evangelical Protestantism, found the theological liberalism of many Quakers increasingly unacceptable. When they tried to impose theological orthodoxy on the Society, they triggered a separation within most of the American yearly meetings. In the Baltimore Yearly Meeting, to which northern Virginia Friends belonged, Hicksites predominated, lessening conflict. But the split undermined local Friends' morale and diverted the energies of Quaker leaders away from the Society's social concerns (including antislavery) as they tried to avoid further internal conflict and seek reconciliation with moderate Orthodox Friends. At the same time, the split enabled the region's women Friends to take on new leadership roles and responsibilities.Less
This chapter examines the causes and ramifications of the 1827–1828 Hicksite-Orthodox split among Friends, arguing that theological and personality differences sparked the divide. In the 1820s, Orthodox Friends, influenced by evangelical Protestantism, found the theological liberalism of many Quakers increasingly unacceptable. When they tried to impose theological orthodoxy on the Society, they triggered a separation within most of the American yearly meetings. In the Baltimore Yearly Meeting, to which northern Virginia Friends belonged, Hicksites predominated, lessening conflict. But the split undermined local Friends' morale and diverted the energies of Quaker leaders away from the Society's social concerns (including antislavery) as they tried to avoid further internal conflict and seek reconciliation with moderate Orthodox Friends. At the same time, the split enabled the region's women Friends to take on new leadership roles and responsibilities.
Sarah Crabtree
- Published in print:
- 2015
- Published Online:
- January 2016
- ISBN:
- 9780226255767
- eISBN:
- 9780226255934
- Item type:
- book
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226255934.001.0001
- Subject:
- Religion, Religion and Society
Holy Nation reconstructs the transnational religious community forged by the Society of Friends during the Age of Revolution. It utilizes the public and private writings of 76 ministers (40 male and ...
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Holy Nation reconstructs the transnational religious community forged by the Society of Friends during the Age of Revolution. It utilizes the public and private writings of 76 ministers (40 male and 36 female) who crossed the Atlantic Ocean from 1750–1820 in order to reinforce religious ties across national borders. It argues that these Quakers envisioned themselves as the ancient Hebraic nation of Zion in order to articulate an identity not only separate from but in opposition to the nation-state during this critical period. This positionality, however, represented a triple threat to eighteenth- and nineteenth-century governments. First, Friends' primary political identity was invested not in the nation or the empire but rather in a loose, transatlantic alliance of Society members, undermining the idea of a cohesive citizenry. Second, Quakers were united in their opposition to the practices used by those in power to secure and exert their authority, challenging exclusionary definitions of citizenship. Finally, Friends' activism underscored the distance between the promise of democracy and the practices that violated it, highlighting the oppressive power of the state. In these three ways, the Friends' holy nation challenges the common supposition that religion and nationalism were mutually constitutive during this period, highlighting instead the role of religion in questioning the form and character of the nation-state. Holy Nation thus intervenes in religious and Atlantic World historiography, demonstrating how religious identity subverted the project of nation-building by offering concrete alternative definitions of nation and citizen at the turn of the nineteenth century.Less
Holy Nation reconstructs the transnational religious community forged by the Society of Friends during the Age of Revolution. It utilizes the public and private writings of 76 ministers (40 male and 36 female) who crossed the Atlantic Ocean from 1750–1820 in order to reinforce religious ties across national borders. It argues that these Quakers envisioned themselves as the ancient Hebraic nation of Zion in order to articulate an identity not only separate from but in opposition to the nation-state during this critical period. This positionality, however, represented a triple threat to eighteenth- and nineteenth-century governments. First, Friends' primary political identity was invested not in the nation or the empire but rather in a loose, transatlantic alliance of Society members, undermining the idea of a cohesive citizenry. Second, Quakers were united in their opposition to the practices used by those in power to secure and exert their authority, challenging exclusionary definitions of citizenship. Finally, Friends' activism underscored the distance between the promise of democracy and the practices that violated it, highlighting the oppressive power of the state. In these three ways, the Friends' holy nation challenges the common supposition that religion and nationalism were mutually constitutive during this period, highlighting instead the role of religion in questioning the form and character of the nation-state. Holy Nation thus intervenes in religious and Atlantic World historiography, demonstrating how religious identity subverted the project of nation-building by offering concrete alternative definitions of nation and citizen at the turn of the nineteenth century.
Roger Glenn Robins
- Published in print:
- 2004
- Published Online:
- April 2005
- ISBN:
- 9780195165913
- eISBN:
- 9780199835454
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195165918.003.0007
- Subject:
- Religion, History of Christianity
This chapter chronicles the life of Ambrose Jessup Tomlinson from childhood to adulthood. A.J. enjoyed a fair amount of privilege as the only son of his grandparents’ eldest child, and as a member of ...
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This chapter chronicles the life of Ambrose Jessup Tomlinson from childhood to adulthood. A.J. enjoyed a fair amount of privilege as the only son of his grandparents’ eldest child, and as a member of a locally prominent family. As a teenager, he was known as a fun-loving and carefree young man noted for his pranks and good humor. He married Mary Jane Taylor in 1889. He later joined the Chester Preparative Meeting of the Society of Friends which heralded the beginning of his spiritual journey.Less
This chapter chronicles the life of Ambrose Jessup Tomlinson from childhood to adulthood. A.J. enjoyed a fair amount of privilege as the only son of his grandparents’ eldest child, and as a member of a locally prominent family. As a teenager, he was known as a fun-loving and carefree young man noted for his pranks and good humor. He married Mary Jane Taylor in 1889. He later joined the Chester Preparative Meeting of the Society of Friends which heralded the beginning of his spiritual journey.
Roger Glenn Robins
- Published in print:
- 2004
- Published Online:
- April 2005
- ISBN:
- 9780195165913
- eISBN:
- 9780199835454
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195165918.003.0008
- Subject:
- Religion, History of Christianity
Ambrose Jessup Tomlinson stepped into the prevailing winds of holiness when he joined the Chester Preparative of the Westfield Monthly Meeting in 1889. By this time, holiness had flourished in the ...
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Ambrose Jessup Tomlinson stepped into the prevailing winds of holiness when he joined the Chester Preparative of the Westfield Monthly Meeting in 1889. By this time, holiness had flourished in the soil of Indiana Quakerism for over 20 years. The emergence of the holiness movement within the Society of Friends was dubbed as the “transformation of American Quakerism”. Many Friends had begun following the lead of Joseph John Gurney in dismantling the walls separating them from the wider world of evangelicalism. They embraced Victorian middle class culture, and believed in the efficacy of rational means to advance moral and religious cases such as abolition.Less
Ambrose Jessup Tomlinson stepped into the prevailing winds of holiness when he joined the Chester Preparative of the Westfield Monthly Meeting in 1889. By this time, holiness had flourished in the soil of Indiana Quakerism for over 20 years. The emergence of the holiness movement within the Society of Friends was dubbed as the “transformation of American Quakerism”. Many Friends had begun following the lead of Joseph John Gurney in dismantling the walls separating them from the wider world of evangelicalism. They embraced Victorian middle class culture, and believed in the efficacy of rational means to advance moral and religious cases such as abolition.
Roger Glenn Robins
- Published in print:
- 2004
- Published Online:
- April 2005
- ISBN:
- 9780195165913
- eISBN:
- 9780199835454
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195165918.003.0010
- Subject:
- Religion, History of Christianity
Between 1895 and 1898, financial tribulation and spiritual discontent motivated Tomlinson to break away from the Society of Friends and embark on a lifetime of radical holiness ministry. Tomlinson ...
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Between 1895 and 1898, financial tribulation and spiritual discontent motivated Tomlinson to break away from the Society of Friends and embark on a lifetime of radical holiness ministry. Tomlinson decided to set out for Appalachia, which he had visited in the past with mentor J.B. Mitchell. This decision was attributed to his inclination to avoid the crowd, at a time when foreign missions dominated headlines while home missions were relegated to the background.Less
Between 1895 and 1898, financial tribulation and spiritual discontent motivated Tomlinson to break away from the Society of Friends and embark on a lifetime of radical holiness ministry. Tomlinson decided to set out for Appalachia, which he had visited in the past with mentor J.B. Mitchell. This decision was attributed to his inclination to avoid the crowd, at a time when foreign missions dominated headlines while home missions were relegated to the background.
Michael J. Crawford
- Published in print:
- 2010
- Published Online:
- September 2011
- ISBN:
- 9780813034706
- eISBN:
- 9780813038346
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813034706.003.0010
- Subject:
- History, African-American History
Thomas Newby, who owned fourteen slaves, was one of the wealthiest men in Perquimans County in 1775. When Newby freed ten of his slaves on 3 March 1776, he had been contemplating the move for two ...
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Thomas Newby, who owned fourteen slaves, was one of the wealthiest men in Perquimans County in 1775. When Newby freed ten of his slaves on 3 March 1776, he had been contemplating the move for two years. His yearly, quarterly, and monthly meetings had deliberated long before offering Newby practical help in freeing his slaves. The terms of the manumission underscore how tentative and experimental this first step was for conscience-stricken Friends. He did not free the slaves absolutely and unconditionally but bound the freedmen to a yearly payment to him.Less
Thomas Newby, who owned fourteen slaves, was one of the wealthiest men in Perquimans County in 1775. When Newby freed ten of his slaves on 3 March 1776, he had been contemplating the move for two years. His yearly, quarterly, and monthly meetings had deliberated long before offering Newby practical help in freeing his slaves. The terms of the manumission underscore how tentative and experimental this first step was for conscience-stricken Friends. He did not free the slaves absolutely and unconditionally but bound the freedmen to a yearly payment to him.
Michael J. Crawford
- Published in print:
- 2010
- Published Online:
- September 2011
- ISBN:
- 9780813034706
- eISBN:
- 9780813038346
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813034706.003.0016
- Subject:
- History, African-American History
This chapter presents an Account of Sale of Negroes Sold at Hertford, North Carolina during 1777–1778. The county court sold all manumitted who had been seized to new owners. The yearly meeting, ...
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This chapter presents an Account of Sale of Negroes Sold at Hertford, North Carolina during 1777–1778. The county court sold all manumitted who had been seized to new owners. The yearly meeting, convened in the autumn of 1777, noted that all the slaves that the North Carolina Friends had freed had either been or would soon be apprehended and sold by the county court.Less
This chapter presents an Account of Sale of Negroes Sold at Hertford, North Carolina during 1777–1778. The county court sold all manumitted who had been seized to new owners. The yearly meeting, convened in the autumn of 1777, noted that all the slaves that the North Carolina Friends had freed had either been or would soon be apprehended and sold by the county court.
Michael J. Crawford
- Published in print:
- 2010
- Published Online:
- September 2011
- ISBN:
- 9780813034706
- eISBN:
- 9780813038346
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813034706.003.0020
- Subject:
- History, African-American History
In 1779, the yearly meeting responded to the legislature's libel about the Quakers' motives in freeing their slaves by drafting a petition that explained that they had acted on their convictions that ...
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In 1779, the yearly meeting responded to the legislature's libel about the Quakers' motives in freeing their slaves by drafting a petition that explained that they had acted on their convictions that freedom was a natural right that blacks had not forfeited and that slaveholding was unchristian. The fifteen Friends who had freed their slaves in 1777, including Thomas Newby and George Walton, signed on behalf of the meeting. The minutes of the meeting asserted that the ‘Act for “apprehending & Selling Certain Slaves set free contrary to Law, and to distract the publick peace, & for Confirming the Sales of others,” referring to the act to prevent Domestick Insurrections.’Less
In 1779, the yearly meeting responded to the legislature's libel about the Quakers' motives in freeing their slaves by drafting a petition that explained that they had acted on their convictions that freedom was a natural right that blacks had not forfeited and that slaveholding was unchristian. The fifteen Friends who had freed their slaves in 1777, including Thomas Newby and George Walton, signed on behalf of the meeting. The minutes of the meeting asserted that the ‘Act for “apprehending & Selling Certain Slaves set free contrary to Law, and to distract the publick peace, & for Confirming the Sales of others,” referring to the act to prevent Domestick Insurrections.’
Michael J. Crawford
- Published in print:
- 2010
- Published Online:
- September 2011
- ISBN:
- 9780813034706
- eISBN:
- 9780813038346
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813034706.003.0023
- Subject:
- History, African-American History
Despite the frustration that North Carolina Friends experienced when liberated slaves were re-enslaved, they continued to free slaves. In response, in 1788 North Carolina's legislature strengthened ...
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Despite the frustration that North Carolina Friends experienced when liberated slaves were re-enslaved, they continued to free slaves. In response, in 1788 North Carolina's legislature strengthened the enforcement provisions of the law forbidding manumissions unsanctioned by the courts. The new law, Act to Prevent Domestic Insurrections, rewarded not just freeholders (landowners) who apprehended improperly freed slaves, but also any freemen, freeholders or not, whose information led to the apprehension of such slaves. The act also required county sheriffs to act on such information freemen provided.Less
Despite the frustration that North Carolina Friends experienced when liberated slaves were re-enslaved, they continued to free slaves. In response, in 1788 North Carolina's legislature strengthened the enforcement provisions of the law forbidding manumissions unsanctioned by the courts. The new law, Act to Prevent Domestic Insurrections, rewarded not just freeholders (landowners) who apprehended improperly freed slaves, but also any freemen, freeholders or not, whose information led to the apprehension of such slaves. The act also required county sheriffs to act on such information freemen provided.
Michael J. Crawford
- Published in print:
- 2010
- Published Online:
- September 2011
- ISBN:
- 9780813034706
- eISBN:
- 9780813038346
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813034706.003.0024
- Subject:
- History, African-American History
In January 1797, Thomas Jordan, clerk of the Standing Committee of the Eastern Quarter of the North Carolina Yearly Meeting, sent a printed copy of a bill that had been proposed in the North Carolina ...
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In January 1797, Thomas Jordan, clerk of the Standing Committee of the Eastern Quarter of the North Carolina Yearly Meeting, sent a printed copy of a bill that had been proposed in the North Carolina General Assembly to John Elliott of the Philadelphia Society of Friends. Jordan wanted to show the Pennsylvania Friends “the disposition of some of our Legislators.” Even though it never became law, the bill is of historical interest because the behaviors the bill's author intended to regulate suggest steps North Carolina Friends were taking to avoid the re-enslavement of blacks they had freed.Less
In January 1797, Thomas Jordan, clerk of the Standing Committee of the Eastern Quarter of the North Carolina Yearly Meeting, sent a printed copy of a bill that had been proposed in the North Carolina General Assembly to John Elliott of the Philadelphia Society of Friends. Jordan wanted to show the Pennsylvania Friends “the disposition of some of our Legislators.” Even though it never became law, the bill is of historical interest because the behaviors the bill's author intended to regulate suggest steps North Carolina Friends were taking to avoid the re-enslavement of blacks they had freed.
Michael J. Crawford
- Published in print:
- 2010
- Published Online:
- September 2011
- ISBN:
- 9780813034706
- eISBN:
- 9780813038346
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813034706.003.0029
- Subject:
- History, African-American History
The chapter presents the minutes of the Pennsylvania Yearly Meeting for Sufferings held on 16 February 1798. The minutes said that the memorial “issued in a Conclusion of the United States ...
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The chapter presents the minutes of the Pennsylvania Yearly Meeting for Sufferings held on 16 February 1798. The minutes said that the memorial “issued in a Conclusion of the United States Representatives, that a Remedy for the Grievance complained of is not within their Department.” It concludes “what further may be expedient to do, under the religious pressure of this affecting Case, it is desired may be kept under continued weighty Attention.”Less
The chapter presents the minutes of the Pennsylvania Yearly Meeting for Sufferings held on 16 February 1798. The minutes said that the memorial “issued in a Conclusion of the United States Representatives, that a Remedy for the Grievance complained of is not within their Department.” It concludes “what further may be expedient to do, under the religious pressure of this affecting Case, it is desired may be kept under continued weighty Attention.”
A. Glenn Crothers
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780813039732
- eISBN:
- 9780813043142
- Item type:
- book
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813039732.001.0001
- Subject:
- History, American History: 19th Century
This book explores the experience of the Society of Friends (Quakers) in northern Virginia between the 1730s and 1865. The spiritual convictions of this religious minority, particularly the belief in ...
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This book explores the experience of the Society of Friends (Quakers) in northern Virginia between the 1730s and 1865. The spiritual convictions of this religious minority, particularly the belief in a divine spark within all people, committed them to non-violence, gendered spiritual equality, and (after the American Revolution) antislavery. These principles, along with their distinctive dress, speech, behavior, and marriage patterns, made Friends dissenters within eighteenth- and nineteenth-century Virginia, where white residents embraced slavery and a violent honor code. Friends faced intensified pressure in moments of crisis-when war came to Virginia and during the deepening sectional crisis after 1830-convincing many to move the Old Northwest. Those who remained participated in the economic and civic life of this borderland southern region. Seeking to transform the region through example, they embraced free labor, agricultural improvement, economic development, and a variety of civic reforms designed to demonstrate the superiority of a free labor economy. But Friends could not escape entirely the influence of the broader society. Some became entangled in slavery or embraced southern racial attitudes, and all faced difficult questions about means and ends as they tried to effect social change. Quakers also faced internal tensions caused by migration and theological disputes that expanded the responsibilities of women in the Society. These external and internal pressures culminated during the Civil War. Out of the war emerged a transformed Quakerism, which placed less emphasis on behavioral rules and more on Friends' efforts to effect moral reform in the world.Less
This book explores the experience of the Society of Friends (Quakers) in northern Virginia between the 1730s and 1865. The spiritual convictions of this religious minority, particularly the belief in a divine spark within all people, committed them to non-violence, gendered spiritual equality, and (after the American Revolution) antislavery. These principles, along with their distinctive dress, speech, behavior, and marriage patterns, made Friends dissenters within eighteenth- and nineteenth-century Virginia, where white residents embraced slavery and a violent honor code. Friends faced intensified pressure in moments of crisis-when war came to Virginia and during the deepening sectional crisis after 1830-convincing many to move the Old Northwest. Those who remained participated in the economic and civic life of this borderland southern region. Seeking to transform the region through example, they embraced free labor, agricultural improvement, economic development, and a variety of civic reforms designed to demonstrate the superiority of a free labor economy. But Friends could not escape entirely the influence of the broader society. Some became entangled in slavery or embraced southern racial attitudes, and all faced difficult questions about means and ends as they tried to effect social change. Quakers also faced internal tensions caused by migration and theological disputes that expanded the responsibilities of women in the Society. These external and internal pressures culminated during the Civil War. Out of the war emerged a transformed Quakerism, which placed less emphasis on behavioral rules and more on Friends' efforts to effect moral reform in the world.
Jonathan Lamb
- Published in print:
- 1995
- Published Online:
- October 2011
- ISBN:
- 9780198182641
- eISBN:
- 9780191673849
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198182641.003.0013
- Subject:
- Literature, 18th-century Literature
This chapter sets Job inside a short history of the epitaph. It considers the practice of redemptive reading as constantly engaged in a struggle to preserve susceptibility towards private ...
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This chapter sets Job inside a short history of the epitaph. It considers the practice of redemptive reading as constantly engaged in a struggle to preserve susceptibility towards private intensities, in opposition to the tendency of interpretative redemption to supplant them with communitarian or universal expectations that reduce the probability of personal complaints. In this struggle, practical reading defends a particularity so various and disjointed that it risks disorientation, and even terror, so extreme that they threaten even the limited, serial redemption of one-to-one mimesis. It risks short-circuiting the link between writer and reader, causing a build-up of energy that blocks the transfer of intensity from one to the other, and prevents the paralleling of the unparalleled upon which the series depends. In this respect, the epitaph describes the same rim of fundamental disorder as the sublime, and its reader is as prone to succumb to it. The chapter proposes two images and an instance of this sublime rupture from the later 18th century: The Dead Soldier (1789) by Joseph Wright of Derby; Job Reproved by his Friends (1777) by James Barry; and the tomb that is partly the subject of a collection of poems entitled Sorrows sacred to the Memory of Penelope (1796) by Sir Brooke Boothby. Each arrives at a limit to the possibilities of complaint, which even incorporated readings of the book of Job (attempted by Boothby and Barry) are unable to extend.Less
This chapter sets Job inside a short history of the epitaph. It considers the practice of redemptive reading as constantly engaged in a struggle to preserve susceptibility towards private intensities, in opposition to the tendency of interpretative redemption to supplant them with communitarian or universal expectations that reduce the probability of personal complaints. In this struggle, practical reading defends a particularity so various and disjointed that it risks disorientation, and even terror, so extreme that they threaten even the limited, serial redemption of one-to-one mimesis. It risks short-circuiting the link between writer and reader, causing a build-up of energy that blocks the transfer of intensity from one to the other, and prevents the paralleling of the unparalleled upon which the series depends. In this respect, the epitaph describes the same rim of fundamental disorder as the sublime, and its reader is as prone to succumb to it. The chapter proposes two images and an instance of this sublime rupture from the later 18th century: The Dead Soldier (1789) by Joseph Wright of Derby; Job Reproved by his Friends (1777) by James Barry; and the tomb that is partly the subject of a collection of poems entitled Sorrows sacred to the Memory of Penelope (1796) by Sir Brooke Boothby. Each arrives at a limit to the possibilities of complaint, which even incorporated readings of the book of Job (attempted by Boothby and Barry) are unable to extend.
A. Glenn Crothers
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780813039732
- eISBN:
- 9780813043142
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813039732.003.0001
- Subject:
- History, American History: 19th Century
The prologue introduces Samuel M. Janney, Quaker minister, educator, historian, and antislavery activist. His 1849 arrest by a Loudoun County, Virginia, grand jury for inciting slave revolt ...
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The prologue introduces Samuel M. Janney, Quaker minister, educator, historian, and antislavery activist. His 1849 arrest by a Loudoun County, Virginia, grand jury for inciting slave revolt introduces and illustrates Friends' awkward position within antebellum Virginia society as, at once, southerners and outsiders. It outlines Quaker spiritual beliefs, particularly their belief in the “inward light” within all people, and how this notion led to Friends' embrace of pacifism and antislavery. Finally, it identifies the book's central themes: the limits of dissent in the antebellum Upper South; the nature of antebellum southern identity; the question of means and ends in efforts of reformers to effect social change; and the transformation of antebellum Quakerism.Less
The prologue introduces Samuel M. Janney, Quaker minister, educator, historian, and antislavery activist. His 1849 arrest by a Loudoun County, Virginia, grand jury for inciting slave revolt introduces and illustrates Friends' awkward position within antebellum Virginia society as, at once, southerners and outsiders. It outlines Quaker spiritual beliefs, particularly their belief in the “inward light” within all people, and how this notion led to Friends' embrace of pacifism and antislavery. Finally, it identifies the book's central themes: the limits of dissent in the antebellum Upper South; the nature of antebellum southern identity; the question of means and ends in efforts of reformers to effect social change; and the transformation of antebellum Quakerism.
A. Glenn Crothers
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780813039732
- eISBN:
- 9780813043142
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813039732.003.0002
- Subject:
- History, American History: 19th Century
This chapter explains why Pennsylvania Friends' settled in northern Virginia after 1730: to obtain cheap land that they believed necessary to maintain their religious households and ensure the ...
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This chapter explains why Pennsylvania Friends' settled in northern Virginia after 1730: to obtain cheap land that they believed necessary to maintain their religious households and ensure the spiritual safety of their children. Friends in Virginia established their hierarchical system of religious meetings and began enforcing the behavioral rules (the “discipline”) and cultural practices that grew out of their spiritual beliefs. Virginia authorities welcomed these frontier settlers as a defense against Native Americans; but as dissenters from the established Anglican Church and the honor-based culture of Virginia, Friends remained a suspect group. These suspicions grew during the French and Indian War when Quakers refused to serve in the militia and Virginia authorities arrested and fined individual Friends for non-service. Quakers' war experience sparked their efforts to reform the Society and tighten its discipline-including injunctions against slavery-leading to the disownment (or removal) of many members.Less
This chapter explains why Pennsylvania Friends' settled in northern Virginia after 1730: to obtain cheap land that they believed necessary to maintain their religious households and ensure the spiritual safety of their children. Friends in Virginia established their hierarchical system of religious meetings and began enforcing the behavioral rules (the “discipline”) and cultural practices that grew out of their spiritual beliefs. Virginia authorities welcomed these frontier settlers as a defense against Native Americans; but as dissenters from the established Anglican Church and the honor-based culture of Virginia, Friends remained a suspect group. These suspicions grew during the French and Indian War when Quakers refused to serve in the militia and Virginia authorities arrested and fined individual Friends for non-service. Quakers' war experience sparked their efforts to reform the Society and tighten its discipline-including injunctions against slavery-leading to the disownment (or removal) of many members.
A. Glenn Crothers
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780813039732
- eISBN:
- 9780813043142
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813039732.003.0003
- Subject:
- History, American History: 19th Century
This chapter examines how Friends' pacifism during the American Revolution, coupled with their decision to end slaveholding, led white Virginians to suspect Friends' patriotism. Following the example ...
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This chapter examines how Friends' pacifism during the American Revolution, coupled with their decision to end slaveholding, led white Virginians to suspect Friends' patriotism. Following the example of Philadelphia Friends, Quakers in Virginia adhered closely to their pacifist beliefs, facing arrest and the distraint of property for refusing to serve in the Virginia militia. White Virginians' suspicions of Quaker disloyalty grew when local Friends offered support to the “Quaker exiles” (the Philadelphia Friends sent to Winchester for treason) and when Friends began emancipating their slaves contrary to state law in the midst of a war that imperilled slave property. Virginia Friends faced similar difficulties during the War of 1812, particularly when large numbers of African Americans ran to British lines during the invasion of Washington. Throughout both conflicts, the Society disowned those who failed to adhere to Quaker injunctions, believing that only by strict regulation of their own behavior could Friends act as the moral compass of the community.Less
This chapter examines how Friends' pacifism during the American Revolution, coupled with their decision to end slaveholding, led white Virginians to suspect Friends' patriotism. Following the example of Philadelphia Friends, Quakers in Virginia adhered closely to their pacifist beliefs, facing arrest and the distraint of property for refusing to serve in the Virginia militia. White Virginians' suspicions of Quaker disloyalty grew when local Friends offered support to the “Quaker exiles” (the Philadelphia Friends sent to Winchester for treason) and when Friends began emancipating their slaves contrary to state law in the midst of a war that imperilled slave property. Virginia Friends faced similar difficulties during the War of 1812, particularly when large numbers of African Americans ran to British lines during the invasion of Washington. Throughout both conflicts, the Society disowned those who failed to adhere to Quaker injunctions, believing that only by strict regulation of their own behavior could Friends act as the moral compass of the community.
A. Glenn Crothers
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780813039732
- eISBN:
- 9780813043142
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813039732.003.0004
- Subject:
- History, American History: 19th Century
Chapter 3 explores the way in which Quaker business ethics and success, and Friends' economic contributions to the regional economy, their civic concerns, and social respectability enabled them ...
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Chapter 3 explores the way in which Quaker business ethics and success, and Friends' economic contributions to the regional economy, their civic concerns, and social respectability enabled them during years of peace to escape the pariah status they had held during the American Revolution and become respected members of the mercantile and agricultural communities of northern Virginia. As they prospered and created economic networks that helped sustain the community, however, many Friends became embedded in the economic and social life of the region, in the process becoming dangerously entangled in speculative ventures and slave-based industries that diverged from their religious and ethical convictions. In short, economic success and growing public acceptance intensified rather than resolved the tensions that arose from living in a society that violated their testimonies on a daily basis.Less
Chapter 3 explores the way in which Quaker business ethics and success, and Friends' economic contributions to the regional economy, their civic concerns, and social respectability enabled them during years of peace to escape the pariah status they had held during the American Revolution and become respected members of the mercantile and agricultural communities of northern Virginia. As they prospered and created economic networks that helped sustain the community, however, many Friends became embedded in the economic and social life of the region, in the process becoming dangerously entangled in speculative ventures and slave-based industries that diverged from their religious and ethical convictions. In short, economic success and growing public acceptance intensified rather than resolved the tensions that arose from living in a society that violated their testimonies on a daily basis.
A. Glenn Crothers
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780813039732
- eISBN:
- 9780813043142
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813039732.003.0005
- Subject:
- History, American History: 19th Century
Chapter 4 explores northern Virginia Friends' antislavery efforts before 1830 and the reasons they adopted deferential and gradualist tactics, including colonization. Friends condemned slavery ...
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Chapter 4 explores northern Virginia Friends' antislavery efforts before 1830 and the reasons they adopted deferential and gradualist tactics, including colonization. Friends condemned slavery because they believed all people possessed an “inward light,” but this same belief led them to embrace moral suasion to appeal to slaveholders' conscience. Friends' growing attachment to the region also encouraged them to embrace a deferential approach and avoid alienating their white neighbors. Influenced by Revolutionary ideology and worried about Virginia's declining economy after 1815, some slaveholders supported Friends' antislavery efforts. However, Gabriel's Rebellion in 1801 and Nat Turner's revolt in 1831 revealed the limits of white Virginians' commitment to ending slavery and their willingness to impose legal and political constraints on Quaker activism.Less
Chapter 4 explores northern Virginia Friends' antislavery efforts before 1830 and the reasons they adopted deferential and gradualist tactics, including colonization. Friends condemned slavery because they believed all people possessed an “inward light,” but this same belief led them to embrace moral suasion to appeal to slaveholders' conscience. Friends' growing attachment to the region also encouraged them to embrace a deferential approach and avoid alienating their white neighbors. Influenced by Revolutionary ideology and worried about Virginia's declining economy after 1815, some slaveholders supported Friends' antislavery efforts. However, Gabriel's Rebellion in 1801 and Nat Turner's revolt in 1831 revealed the limits of white Virginians' commitment to ending slavery and their willingness to impose legal and political constraints on Quaker activism.
A. Glenn Crothers
- Published in print:
- 2012
- Published Online:
- September 2012
- ISBN:
- 9780813039732
- eISBN:
- 9780813043142
- Item type:
- chapter
- Publisher:
- University Press of Florida
- DOI:
- 10.5744/florida/9780813039732.003.0007
- Subject:
- History, American History: 19th Century
Chapter 6 considers the impact of western movement on northern Virginia's Quaker women. Migration disrupted economic bonds forged by Quaker merchants and farmers and produced a growing gender ...
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Chapter 6 considers the impact of western movement on northern Virginia's Quaker women. Migration disrupted economic bonds forged by Quaker merchants and farmers and produced a growing gender imbalance as single male Friends moved west. In response, more women-buoyed by Friends' belief in gender spiritual equality-took on positions of responsibility within the local, quarterly, and yearly meetings, and more women attended and became teachers of Quaker schools. By the 1860s Quaker women demanded full gender equality within the meetings. At the same time, women's social networks and association building helped sustain the bonds of northern Virginia's Quaker community. Still, Quaker women could not escape entirely the pervasive gender and racial values of the region, which limited their social activism and shaped relations with their black domestic servants.Less
Chapter 6 considers the impact of western movement on northern Virginia's Quaker women. Migration disrupted economic bonds forged by Quaker merchants and farmers and produced a growing gender imbalance as single male Friends moved west. In response, more women-buoyed by Friends' belief in gender spiritual equality-took on positions of responsibility within the local, quarterly, and yearly meetings, and more women attended and became teachers of Quaker schools. By the 1860s Quaker women demanded full gender equality within the meetings. At the same time, women's social networks and association building helped sustain the bonds of northern Virginia's Quaker community. Still, Quaker women could not escape entirely the pervasive gender and racial values of the region, which limited their social activism and shaped relations with their black domestic servants.
