Status
Available
Call number
Collections
Publication
Wallingford, PA: Pendle Hill Publications, 2022.
User reviews
LibraryThing member QuakerReviews
The radical transformation that Julye urges Friends to undertake is to co-create a truly equitable, welcoming, and peaceful Quakerism, that leaves behind the harmful practices of White Supremacy that are so visible to some and so invisible to others.
The challenge Julye presents to White American
Learning to see and reject these barriers requires both education and summoning the resilience to persist through discomfort, embarrassment, and grief. There is plenty to learn, about American history and Quaker history, up to the present, since these have been so formative for both White people and people of color. And further, to learn what vestiges of this history White Friends have internalized that maintain the racist power structure in the RSF. And then Julye asks Friends, both White and of color, to work together to break down the barriers and build the transformed society that the RSF should be. Julye does not go into the real benefits, joy, and healing in such a transformation.
Julye closes with noting that such a community transformation can only come along with a spiritual transformation, as Friends embrace more faithfully our leadings to peace, integrity, simplicity, community, and stewardship.
Julye's pamphlet is crucially important and eloquent as it helps to spell out the essential tasks for White Friends. Let us acknowledge that many Friends have begun this work; there is still so much to be done.
The reader should see also PHP 465, Race, Systemic Violence, and Retrospective Justice: An African-American Quaker Scholar-Activist Challenges Conventional Narratives, by Harold D. Weaver, Jr.
The challenge Julye presents to White American
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Friends is to see the barriers they put up to people of color, or to people of other cultures than the middle-class White American culture, with its internalized paternalism and entitlement. Julye explains that these barriers insist that people of color leave a major part of themselves or their cultural identity outside. The barriers require them to adapt to a White or Eurocentric version of Quakerism, rather than welcome them fully for who they are and what they bring. Real open full participation would involve a mutual egalitarian collaboration in exploring and creating an equitable and peaceful version of Quakerism, keeping what is essential and opening to new more inclusive and less harmful ways. Learning to see and reject these barriers requires both education and summoning the resilience to persist through discomfort, embarrassment, and grief. There is plenty to learn, about American history and Quaker history, up to the present, since these have been so formative for both White people and people of color. And further, to learn what vestiges of this history White Friends have internalized that maintain the racist power structure in the RSF. And then Julye asks Friends, both White and of color, to work together to break down the barriers and build the transformed society that the RSF should be. Julye does not go into the real benefits, joy, and healing in such a transformation.
Julye closes with noting that such a community transformation can only come along with a spiritual transformation, as Friends embrace more faithfully our leadings to peace, integrity, simplicity, community, and stewardship.
Julye's pamphlet is crucially important and eloquent as it helps to spell out the essential tasks for White Friends. Let us acknowledge that many Friends have begun this work; there is still so much to be done.
The reader should see also PHP 465, Race, Systemic Violence, and Retrospective Justice: An African-American Quaker Scholar-Activist Challenges Conventional Narratives, by Harold D. Weaver, Jr.
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Call number
CP 476