Update on Japanese Friends - QuakerQuaker

Update on Japanese Friends - QuakerQuaker

Update on Japanese Friends

• Posted by Brian Doherty on 3rd mo. 24, 2011 at 4:57pm
• View Blog

I am a member of Purchase Monthly Meeting in New York. My wife Hiromi and I have been blessed to worship with Tokyo Monthly Meeting Friends three times in recent years during visits to Hiromi's family. Our family and friends are much affected by the tragic events in Japan. Hiromi called some Friends in Japan on Thursday morning, March 23.  Hiromi's report can be read below. We hope to keep Friends updated on conditions facing Japanese Friends.

Dear Friends,

I was able to talk with two Friends in Japan.  

First I called Mrs. Kazuko Kagami, a Tokyo Monthly Meeting member and whom I met years ago, when Brian and I attended the meeting for worship. 

Here is the summary of what I learned from her:

Mito Monthly Meeting (North Ibaraki Prefecture, just south of Fukushima)
Meetinghouse and a kindergarten run by them are severely damaged, that they can no longer use or go inside.
However, they are holding meetings elsewhere and trying to organize themselves as a group to help themselves and others to cope with the devastation.

Tokyo Monthly Meeting 
Meetinghouse was damaged, windows broken and walls partly fallen, but she said the damages were minor, compared to Tohoku Area.  (I guess everything is relative....)  The other building they have was also damaged, the building called "Friends Center", which I believe is used as an accommodation for out of town guests and for hosting events.  

What struck me most was how Mrs. Kagami's daily life is still nothing close to normal.  She lives in her 8th floor apartment, in which everything was turned upside down by the earthquake.  Her computer was broken and she cannot connect to the Internet since she couldn't remember the password to log in to her account.  The papers which contain that information are under the piles of fallen stuff that she hasn't been able to dig and sort out.

Tokyo Monthly Meeting is rather small, and under current situation, every member is doing all s/he can to get their life back to somewhat normal.  It seemed clear to me, that organizing fundraising and operating/managing the fund is too much to ask them at this point.  ( I feel this is where we can offer our help with logistics, even from overseas.)

We hear about people who lost their loved ones.  We also hear about desperate situations the evacuees face.  But what we cannot forget is that people just south of the worst hit area, including Friends of Mito Meeting and Mrs. Kagami and others in Tokyo, are also suffering.  They are persevering and striving in this difficult times, because they know, no matter how difficult it seems, people in Tohoku are suffering much more, and they owe it to the Tohoku people, to work hard to rebuild the country.

Mrs. Kagami gave me another contact, Mrs, Yukiko Backes, a member of Osaka Monthly Meeting.  She will be attending the FWCC Asia, West Pacific Section meeting from April 1 to 7, in Manila, Philippines, as a representative of Japan Yearly Meeting.   She will be a good contact, since she is far enough from the affected area, and she is on the international committee of the Japan Yearly Meeting.  

Mrs. Backes told me that Japan Yearly Meeting has set up an bank account and is now accepting donations:

Mitsui Sumitomo Bank
Mita Dori Branch
Branch Code 623
Savings account Number : 6385819
Name of the account holder: Kirist Yukai Nihon Nenkai 

(Kirist Yukai means Christ Friends Meeting, or Religious Society of Friends, and Nihon Nenkai means Japan Yearly Meeting)

With the fund, they plan to rebuilt and fix Mito and Tokyo Meetinghouses.  They also plan to host evacuees from Tohoku after fixing the damages of the Tokyo building.  Both Mrs. Kagami and Mrs. Backes finished the phone conversations by thanking me for calling and extending our concerns from Purchase and New York Friends.  They told me that they were grateful for our concerns and they keep praying to God for assistance.  With their faith, I trust that they will find the best use with the funds.  

I will be more than happy to serve as a liaison and translator.  

In friendship,
Hiromi Niwa Doherty

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Friends School (Japan) - Wikipedia, the free encyclopedia

Friends School (Japan) - Wikipedia, the free encyclopedia

Friends School (Japan)

From Wikipedia, the free encyclopedia

Coordinates: 35°38′46.16″N 139°44′30.45″E

Friends School in Mita, Minato, Japan.

Friends School (普連土学園 Furendo Gakuen^?) is a women's junior and senior high school (7th - 12th grades), authorised by the Japanese Education Law, of Religious Society of Friends in Minato, Tokyo, Japan.

In 1887, Women Evangelical Friends from Philadelphia, Pennsylvania,USA founded it for the purpose of education for women on the advice of Uchimura Kanzō and Nitobe Inazō. The School is still the only Friends' educational organisation in Japan. Whilst all the pupils are not Friends, they receive education about Quakerism including about Inner light.

The School says that the name in Japanese means "universal connection with all global places". This is derived from an idea of Tsuda Sen, who was the father of Tsuda Umeko, the founder of Tsuda College.

External links[edit]

Wikimedia Commons has media related to Friends School (Japan).

• Friends School (Japan) in Japanese & English
• English language map showing both the Friends School and the Friends Meeting with respect to a train station

This Japan school-related article is a stub. You can help Wikipedia by expanding it.

Categories: 

Iwao Ayusawa - Wikipedia, the free encyclopedia

Iwao Ayusawa - Wikipedia, the free encyclopedia

Iwao Ayusawa

From Wikipedia, the free encyclopedia

Iwao Frederick Ayusawa (鮎沢 巌 Ayusawa Iwao^?) (October 15, 1894 – November 30, 1972) was a diplomat and international authority on social and labor issues.

Contents

  [hide] 

• 1Career
• 2Faith
• 3Family
• 4Publications
• 5References

Career[edit]

In 1911 he went to Hawaii as a recipient of the Friend Peace Scholarship. He graduated fromHaverford College in 1917, and then attendedColumbia University, from which he graduated in 1920. He served as the Japanese delegate to theInternational Labor Organization in Geneva, Switzerland, and as Director of the Tokyo branch of the ILO until 1939. He joined the staff of the International Christian University in 1952. In 1956, he received an honorary degree from Haverford College. He published several books and articles, including A History of Labor in Modern Japan in 1966. His papers are held by the library of Haverford College.^[1]

Faith[edit]

Iwao Ayusawa was also a notable member of the small JapaneseQuaker community, mainly represented by the Friends Center Committee which was formed some years before the war began to represent Friends to those of various countries who came to Japan with an interest in Quakerism, and to serve the Jewish refugees who were coming in large numbers to Japan at that time. He was befriended with Swiss Quakers Pierre Cérésole and Edmond Privat.

Family[edit]

On October 14, 1922, Ayusawa married Tomiko Yoshioka. They had several children, including a daughter Tsuyuko (born, Geneva 30 June 1923), who married Léopold d'Avout, the 5th duc d'Auerstaedt, and became the mother of the sixth duc.^[2]

Publications[edit]

• International labor legislation, New York, 1920
• Industrial conditions and labour legislation in Japan, Geneva : International Labour Office, 1926
• A History of Labor in Modern Japan, Honolulu, East-West Center Press, 1966
• International Labor Legislation. Clark, N.J.: Lawbook Exchange, 2005. ISBN 1-58477-461-4.

References[edit]

1. Jump up^ Ayusawa Papers at Haverford College
2. Jump up^ Auerstaedt Genealogy (in French)

The Life of Japanese Quaker Inazo Nitobe

The Life of Japanese Quaker Inazo Nitobe

The Life of Japanese Quaker Inazo Nitobe



Samuel M. Snipes August 1, 2011
At Philadelphia Yearly Meeting, numerous epistles are read from other yearly meetings throughout
the world. Likewise Philadelphia sends its annual epistle and greetings to all yearly meetings. Japan
Yearly Meeting’s epistle this year mentioned the “Nitobe lectures.” Friends outside of Japan may not
know about the extraordinary life of Inazo Nitobe. My purpose here is to acquaint Friends Journal
readers with him.
Inazo Nitobe (1862-1933) became a Christian while a college student, and later a Friend. He rose to
fame as an agricultural sugar expert, was the president of several colleges, was a Carnegie exchange
professor to the United States, and was a tireless worker for Japanese- U.S. understanding. Most
notably, he was the leader of the Japanese delegation to the League of Nations in Geneva,
Switzerland, in 1919, and when he arrived there he was promptly appointed under-secretary general
of the League. Nitobe is famous for coining the phrase, “Bridge across the Pacific”; for writing the
history of William Penn; and for the book, Bushido: The Soul of Japan. He is the only known Quaker
whose picture is on his country’s currency.
Nitobe stemmed from a Samurai (Japanese nobility) family on Honshu, the main island of Japan. His
grandfather was distinguished for developing irrigation projects and bringing much additional land
under cultivation. His father died when he was five and his mother when he was 13. He was the
youngest of eight and was raised by his uncle, who adopted him.
At 13, he entered Tokyo English School. By studying English, he became acquainted with Christianity
and the Bible. In 1877 he entered the newly founded Sapparo Agricultural College in the northern
island of Hokkaido and graduated in 1881. William S. Clark, from Amherst College, was the
viceprincipal of the Sapparo Agricultural College, although he left the college before Nitobe started
attending. He left a strong influence on the students, particularly in the way ethics was taught. He
said the only way he could teach ethics was by teaching the Bible. All of his students became
Christians and signed Clark’s “Covenant of Believers in Jesus.”
   
Nitobe subsequently became a Friend when he was 22 years old while doing graduate study at Johns
Hopkins University. He joined Baltimore Yearly Meeting.
He had previously attended Tokyo University, but found the professors there poorly trained. He
persuaded his uncle to finance his graduate study in the United States, first at Allegheny College in
western Pennsylvania, and then at Johns Hopkins University in Baltimore. While there, he was
appointed assistant professor in absentia by his original Japanese college, Sapporo Agricultural
College. This college financed his further study in agricultural economics for three years in Germany
at Bonn, Berlin, and Halle universities. He received his PhD from Halle.
In 1885, Inazo and a Japanese classmate were invited from Baltimore to Philadelphia by the
Women’s Foreign Missionary Association of Friends to advise them about establishing a Quaker
mission in Japan. This ultimately resulted in the establishment of the Friends Girls School in Tokyo
and ten agricultural missions in Iberaki Province, just north of Tokyo. The Friends Girls School
continues to flourish, educating the daughters of prominent Japanese business leaders. Three of the
agricultural missions still continue as Friends meetings in Tsuchiura, Shimotsuma, and Mito. Samuel
Nicholson, now retired at Friends Village in Newtown, Pa., and his father before him were
instrumental in founding a ceramics center at Mito Friends Center.
Gilbert Bowles, Gurney and Elizabeth Binford, Herbert Nicholson, Edith Sharpless, Esther Rhoads,
and others were instrumental in the success of Friends School and the success of the various
monthly meetings during the past 100 years.
An important outcome from Nitobe’s visit to Philadelphia was meeting his future wife, Mary
Patterson Elkinton, the daughter of Joseph S. Elkinton, later widely known for his help in bringing the
persecuted Dukhobors from Russia to Canada, as well as for his family business, Philadelphia Quartz
Co. They were married in 1890 upon Nitobe’s return from Germany.
Mary Elkinton’s parents objected to the marriage because it would take her to Japan. Her meeting
initially also opposed the marriage because of her parents’ objection. Mary’s brothers persuaded the
weighty members to change one by one. The wedding ultimately took place, and subsequently, her
parents approved.
Mary’s family of Elkintons, Evanses, and Jameses have inspired many others to support Philadelphia
Yearly Meeting’s Japan Committee (now International Outreach Committee) in nourishing the growth
of the Friends Girls School in Tokyo.
A corollary of this relationship was the friendship of Mary with her Westtown classmate Anna H.
Chace (one of the founders of the Philadelphia Yearly Meeting’s Chace Fund) and a member of both
Providence (R.I.) and Fallsington (Pa.) meetings. This friendship lasted all their lives. When Nitobe
subsequently became an under-secretary general of the League of Nations from 1920 to 1927, Anna
went to Geneva each year while the League was in session to be with Mary and Inazo. One year,
when Mary was ill and could not come to Geneva, Inazo asked Anna to be his hostess at all official
functions. Anna was in effect the “first lady of the world” for a year.
When Nitobe initially enrolled in University of Tokyo after Sapporo and before his German study, he
expressed his interest in studying agricultural economics and English literature. The interviewer said
“this is a queer combination.” Nitobe responded that “he wished to be a bridge across the Pacific
Ocean,” a bridge across which Western ideas could flow to Japan and over which Japanese and
Oriental ideas could flow to the United States. This term “bridge across the Pacific,” embraced
Nitobe’s life.
His PhD thesis at Halle was Land Possession and Distribution, and Its Agricultural Use in Japan. He
also subsequently completed his thesis at Johns Hopkins, The Intercourse between United States
and Japan: An Historical Sketch. Later, as a college professor, he published a 400-page biography of
William Penn.
In 1900, while recuperating from overwork in Japan, he took a leave of absence in California where
he wrote his most famous book, Bushido: The Soul of Japan. It was instantly acclaimed in the
English-speaking world as one of the few accounts of Japanese spiritual history written by a
Japanese author in eloquent English. It was subsequently translated into several languages. Bushido
means literally “the way of Samurai,” and it relates to traditional Japanese moral values.
Returning with his degree from Germany, Nitobe became a full professor at Sapporo. He taught
agronomy, colonial theory, history of agriculture, economics, English literature, and German, and was
the college librarian. He was also a technical advisor to the government of Hokkaido, two-thirds the
size of Pennsylvania.
Inazo established a secondary school in Hokkaido and became its headmaster, with financial
support from a local businessman. He and Mary also established a school for poor working girls in
the Sapporo slum, supported by faculty and student volunteers from the college. After a few years
he exhausted himself from too many duties, and in March 1899 he took the abovementioned leave
of absence in Vancouver and then in California.
While recuperating in California, Nitobe was offered numerous positions in Japan. He accepted a
position as advisor to the Japanese colonial government on Taiwan in 1901. His reform plan for sugar
production there increased it sixfold in 10 years and by 45 times in 20 years. His reforms continue
today to support Taiwan’s prosperity.
This brought him wide acclaim. He was appointed professor at University of Kyoto Law Faculty and
also headmaster at the First Higher School, the successor of his alma mater, Tokyo English School.
He began teaching on the faculty of Agriculture at University of Tokyo.
Inazo and Mary were invited to visit the emperor in 1905. As a boy, the emperor had spent the night
with Nitobe’s family at Morioka.
In 1911, Nitobe was chosen as the first exchange professor between the U.S. and Japan, funded by
Carnegie Endowment for International Peace. Nitobe tried to neutralize a rising tide of ill feeling in
the United States that was building against Japanese immigrants.
He spent one month each at Brown, Columbia, Johns Hopkins, and the universities of Virginia,
Illinois, and Minnesota. He also visited and lectured in many other universities and colleges,
including Stanford, Clark, Haverford, and Earlham. These lectures were collected and published in
1912 as The Japanese Nation: Its Land, Its People, and Its Life. He spoke to other groups like the
National Geographic Society and Maryland Peace Society. He delivered a total of 166 lectures to
approximately 40,000 people, trying to build goodwill between Japan and the United States.
Brown University awarded him an honorary degree and he ultimately received five such degrees
during his lifetime.
Upon returning to Japan, he became a full-time professor of Colonial Studies at University of Tokyo.
A conflict had developed among educators about the Europeans and Japanese supporting
colonialism rather than liberation of their colonies. Some, like Germany and its South African colony
Namibia, thought a colony was merely for enriching the mother country. Nitobe espoused the more
humanitarian view that the mother country should bring benefit to its colonies and raise their
standard of living.
Nitobe also was concerned for women’s rights. He assisted several prominent women’s educational
institutions such as Smith School at Sapporo, the prestigious Tsuda College (founded by a Bryn
Mawr graduate, Umeko Tsuda) in Tokyo, Keisen Women’s College (established by another Bryn Mawr
graduate), and Tokyo Women’s School of Economics.
In 1918, he was appointed the first president of the newly established Tokyo Women’s Christian
College. This was heavily subsidized by the Methodist Church of Canada. Soon after assuming the
presidency, he and Mary and other Japanese officials toured Europe to inspect the damage from the
World War. While in London, he was advised by the Japanese minister that he had been selected to
be the under-secretary general of the newly formed League of Nations, under Sir Eric Drummond,
the secretary general. It is interesting that Nitobe had studied at Johns Hopkins with Woodrow
Wilson, whose ideas formed the League.
The League of Nations moved from London to Geneva in 1920. Nitobe quickly became a favorite
spokesman for the League. According to one of his colleagues, nine times out of ten he was chosen
to speak to audiences rather than his superior, Drummond. Drummond himself explained that
Nitobe was most highly qualified when he said, “He gives his audiences a deep and lasting
impression.” One of his colleagues wrote:
Contemporaneous with the idealist growth of the League was the increasing hostility in California to
There is no office in which more visitors were received or more work done; . . . yet there,
one always had the feeling of quiet, of reflection, of that silent gathering together of the
internal forces of human nature. One always left that room convinced afresh that it was
worthwhile doing one’s best in dealing with even the smallest everyday problems of office
life, because one had realized once more the essential connection between his work . . .
and the great current of human development which is embodied in the League.
“
Japanese. Initially there was a “gentlemen’s agreement” in 1907 between Japan and the United
States that only 146 Japanese individuals per year would be permitted to immigrate here. In 1924,
the U.S. Congress unilaterally repudiated this agreement and passed the Oriental Exclusion Act,
forbidding any Japanese to immigrate to the United States.
Nitobe was outraged by this Act. He tactfully spent the rest of his life trying to influence the
international community to appreciate Japan’s problems and attributes.
He resigned as under-secretary of the League in 1927 at the age of 64. He was appointed a member
of the House of Peers, the Upper House of the Japanese Diet. He joined the editorial board of the
Osaka newspaper and wrote a regular English column. Many organizations requested him to be their
advisor. He enthusiastically supported the union movement in aid of labor. He became chairman of
the Morioka Farmers Cooperative, and he was instrumental in preventing the intervention of local
conservatives in union activity.
Nitobe played a significant role in establishing Japan’s universal medical care system. (Does the
Japanese system have any provisions that we might emulate today?) This medical care system had
been initiated by Toyohiko Kagawa (1888-1960), who is known to numerous older U.S. Friends for
his Social Gospel work among the poor in Tokyo.
Politically, Nitobe’s speech against the pro-military cabinet of Prime Minister Tanaka in the House of
Peers in 1929 aided in Tanaka’s being condemned by many and led to his cabinet resigning.
The rise of militarism in Japan coincided with the London Naval Treaty in 1930, which adopted the
5:5:3 ratio in battleship strength between the United States, the United Kingdom, and Japan. The
Japanese Navy strongly opposed this. Japan resigned from the League of Nations in 1933, in part
because of this treaty.
In 1931, to Nitobe’s great sorrow, the Japanese military bombed the Japanese-run South Manchurian
Railroad and blamed the Chinese for it. The Japanese army then established Manchukuo as a
separate nation carved out of Manchuria, over which it appointed a puppet government.
Nitobe was interviewed by a group of reporters about this development, with the promise that his
views would not be reported. One reporter violated his promise and published Nitobe’s anti-military
comments. A furor arose in Japan and Nitobe delivered a tactful apology.
With this as background, Nitobe toured North America in 1931 and attempted to present a clearer
picture of the events in Manchuria. He viewed Manchuria as a three-way conflict between Russia
(dating from the Sino- Japanese War of 1895), China, and Japan, with its historical presence in
Manchuria. He stated that this historical and economic background needed to be distinguished from
the current military action.
He pointed out how the Japanese civilian occupation of Manchuria occurred. Russia had occupied
Manchuria after 1895 despite strong Anglo-U.S. protest. Through President Theodore Roosevelt’s
efforts, the Russo-Japanese War ended in 1905, and the rights to administer Manchukuo that Russia
had previously obtained from China were transferred to Japan. Japan invested one billion yen in gold
in Manchuria to develop it. Japan, not China, was administering Manchuria, based upon the ChineseRussian
treaty. Japan, in hindsight, justified its actions because of the U.S. Oriental Exclusion Act.
Japan reasoned that it needed Manchukuo for its expanding population. Nitobe compared the
hostility in India against British administrators and the U.S. advocacy of the Monroe Doctrine in the
Caribbean, to the prohibition of Japanese immigration to the United States.
Nitobe toured North America again in 1932, conferred with President Hoover in the White House,
received an honorary degree from Haverford College, and in ten months delivered one hundred
lectures on Japanese culture and on the Manchukuo issue to audiences in the United States and
Canada, starting with a CBS radio address in New York, in which he said, “My keen concern over
Japanese-American relations and my earnest desire to study the American sentiment toward Japan,
are what have brought me over to America.”
Nitobe’s final trip to U.S. in 1933 was to attend the Institute of Pacific Relations conference in Banff,
Canada. This conference of scholars in various fields from countries around the Pacific Ocean met
annually. Nitobe had been chairman of the Japanese delegates since 1929, and this was his fifth
conference. In his final address he said: “China and Japan sit side-by-side at the conference table. . . .
There are differences between our governments . . . but as man-to-man, we harbor no ill-will the
one to the other. . . . Is it too much to hope then that in the intimate contact of nationals from all
over the Earth, the day will gradually come when not passion but reason, when not self-interest but
justice will become the arbiter of races and nations?”
In September, he collapsed in Victoria, Canada, and died on October 15, 1933, at age 72.
A memorial service was held in the Wesley United Church in Vancouver. Mary took his ashes to
Japan. A Quaker memorial service was held in Tokyo. Over three thousand people attended,
including his former students, politicians, the emperor’s emissaries, and citizens. There is a
monument honoring him at Royal Jubilee Hospital in Vancouver.
I made a pilgrimage to his home in Morioka, four hours north of Tokyo, after attending the Friends
World Committee gathering in Tokyo in 1988. There in the public park is a sarcophagus six feet long
and three feet high bearing the name NITOBE in Japanese. Morioka and Victoria have been sister
cities since 1985. Nearby is a sign in English directing one to Nitobe’s boyhood homestead. There is a
stone statue of him sitting in a chair with one hand under his chin, in a contemplative mood with the
inscription “Bridge across the Pacific” and a quotation from one of his famous speeches.
The 1945 will of Anna Harvey Chace provides for a $10,000 scholarship in honor of Inazo Nitobe,
the income from which is to assist a Japanese student to attend Haverford College. The corpus of
this scholarship is today valued at $55,000.
Nitobe is the only known Quaker to be honored on his country’s currency, a 5,000-yen note,
authorized in 1981.
Among Inazo Nitobe’s legacies to the world is the present United Nations Educational, Scientific and
Toward a More Balanced Analysis of Zionism
Earthquake, Tsunami, and Nuclear Power in Japan: The Ocean of Light above the Ocean of Darkness
Comments on Friendsjournal.org may be used in the Forum of the print magazine and may be edited for
length and clarity.
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Cultural Organization (UNESCO), which grew out of the International Committee on Intellectual
Cooperation of which he was a founding director in the 1920s.
Friends are encouraged to visit the Nitobe Memorial Garden at University of British Columbia when
in Vancouver, Canada, and also the Nitobe homestead garden at Morioka when visiting Japan.
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Quakers in the World - Relief Given to Those Suffering for Their Beliefs

Quakers in the World - Relief Given to Those Suffering for Their Beliefs

Relief Given to Those Suffering for Their Beliefs

Quakers suffered widely for their beliefs in the 17th Century. Since then they have reached out to others suffering in a similar way, helping religious dissidents and political prisoners around the world.



Many early Friends were imprisoned in Britain, leaving families (sometimes just children) to fend for themselves.  Prisoners at this time were dependent on friends and charitable institutions for food, nursing and other comforts.  Further afield, Quakers were imprisoned in the Bastille, by the Inquisition in Spanish held territory, and by the Moors on the Barbary Coast.  The Puritan colony in Massachusetts enacted draconian laws against the Quakers and many were jailed there under very harsh conditions.



From the beginning, Friends raised large sums of money to support fellow members suffering in this way. Elizabeth Hooton carried food to Friends in prison in Boston.  In 1675, at a time when many Friends in Britain were imprisoned for refusing to swear oaths, Meeting for Sufferings was established to provide aid.



By the end of the 17th Century and the beginning of the 18th, as conditions for Quakers were generally becoming easier, Quakers began to look outwards, towards other groups who were suffering in a similar way.  Quakers raised money in support of groups such as the Pietists and Mennonites in Germany and the Huguenots in the south of France, providing aid both at home, and as they arrived in Britain as refugees. One such refugee was the future abolitionist Antony Benezet who fled France with his family in 1685.



Quakers travelling in Russia in the early 19th Century encountered a number of Russian sects including Mennonites, Anabaptists and Dukhobors, who dissented from the Russian Orthodox church and with whose views Quakers were in accord.   Tsar Alexander I had been broadly tolerant of these groups, but when Nicholas I succeeded his brother in 1825 that tolerance ended.  Russia introduced universal conscription, which the pacifist Mennonites refused to comply with.   In 1873, American and Canadian Quakers helped to negotiate with their governments to give Mennonite emigrants the right to settle.  In the 1890s, when the Dukhobors were subjected to brutal attacks by Cossacks for similarly refusing conscription, British Quakers raised money and helped negotiate with the Canadian government for the right of almost seven thousand Dukhobor refugees to settle in the North West Territory.



In 1896, it was reported to London Yearly Meeting that as many as sixty thousand Christians had been massacred in Armenia.  Against the advice of the British Foreign Office, Quaker J Rendel Harris and his wife travelled to Armenia to report on conditions there.  By the end of the year Quakers, led by the American Katherine Fraser, were supporting refugees in Varna in Bulgaria, feeding and clothing them and setting up boot making and other workshops by which they could support themselves.



Before and during the Second World War, many German Quakers took personal risks to help those targeted by the Nazis, hiding Jewish families, visiting concentration camps and sitting in solidarity with Jewish families while they waited to be deported. In Britain, Bertha Bracey helped establish the Germany Emergency Committee in 1933, helping many Jewish families to leave Germany. After Kristallnacht in 1938, when conditions for Jews in Germany worsened, Quakers worked with Jewish organisations to help bring ten thousand children to the UK in what became known as the Kindertransport.



Quakers like Eleanor Atkins campaigned to free Greek political prisoners during the Colonels’ regime in Greece in the late 1960s and early 1970s and publicised the internment of Soviet dissenters in psychiatric hospitals. Others such as Dorothy Birtles visited political prisoners in Chile in the 1980s.



Quakers were instrumental in setting up Amnesty International. Using his contacts, experience and position, Quaker Eric Baker campaigned for the humane treatment of political prisoners. He helped write an article for The Observer entitled “The Forgotten Prisoner” in 1961. This article called for “the amnesty of all political prisoners” and began a campaign that resulted in the founding of Amnesty International in 1962. Many Friends continue to be involved with Amnesty International, both as members and as volunteers.