2022/03/31

Daniel P. (Danny) Coleman: Quakers and Sufis

Daniel P. (Danny) Coleman: Quakers and Sufis

Quakers and Sufis

"Move beyond any attachment to names.

Every war and every conflict between human beings
has happened because of some disagreement about names.

It’s such an unnecessary foolishness,
because just beyond the arguing
there’s a long table of companionship,
set and waiting for us to sit down.

What is praised is One,
so the praise is one too,
many jugs being poured into a huge basin.

All religions, all this singing, one song.
The differences are just illusion and vanity.

Sunlight looks slightly different on this wall
than it does on that wall
and a lot different on this other one,
but it is still one light.

We have borrowed these clothes,
these time-and-space personalities,
from a light,
and when we praise,
we pour them back in."

- Mevlana Jelaluddin Rumi, 13th century Sufi Poet

“There is a principle which is pure, placed in the human mind, which in different places and ages hath different names: it is, however, pure and proceeds from God. It is deep and inward, confined to no form of religion nor excluded from any, where the heart stands in perfect sincerity.” – John Woolman, 18th century Quaker preacher

“The humble, meek, merciful, just, pious, and devout souls are everywhere of one religion, and when death takes off the mask, they will know one another though the diverse liveries they wear here make them strangers.”
– William Penn, 17th century Quaker and founder of Pennsylvania

I am an autodidactic student of world religions. It interests me to learn how people in various times and places have dealt with the questions that seem to perpetually and univerally trouble mankind, such as: How do we explain evil and suffering? Why are we all painfully aware of our propensity to fall short of our own moral ideals? What is the meaning of life, the universe and everything?

In the course of my studies, I've found intriguing parallels between Sufism and Quakerism. It strikes me that Sufis are to Islam what Quakers are to Christianity. Sufism and Quakerism are both based on the core idea that it is possible to directly and experientially encounter God. Both tend towards the inward and mystical. Both emphasize peace, equality, truth and simplicity. Both see God as loving, compassionate, merciful, gracious and present. Both are often viewed with suspicion or even contempt by guardians of "orthodoxy".

Of course, there are differences between Quakerism and Sufism as well. Each was born in a different place, time and culture and grew out of a different world religion.

Yet the affinities strike me as remarkable. I think it is a subject worthy of further investigation.

Some Muslims and observers see Sufism--or something like it--as the future of Islam. What if, likewise, Quakerism--or something like it--is the future of Christianity? Wouldn't it be interesting if Christianity and Islam, in the form of Quakerism and Sufism (or forms very similar) came to a point of seeing one-another as beloved siblings, travelling together on the same journey home?

I know I'm getting a bit pie-in-the-sky-I'd-like-to-teach-the-world-to-sing here but imagine the implications if, someday, two-thirds of the world's population--the Christians and Muslims--found common ground in the Living Presence of the God of Love? I imagine too that there are similar sects with similar values within Hinduism, Buddhism, Judaism, etc. As someone once said, "It's like there are two layers to a religion. An outer (exoteric) layer, and an inner (esoteric) layer. The outer exoteric layer is the layer of the layman, the fundamentalist, the literal minded, the zealot, the man-on-the-street. The esoteric layer is the layer of the mystic." Mystics of various faiths seem to recognize one-another as kindred spirits.

What if the trajectory of mankind's history is towards unity within God's Presence? I find that narrative much more compelling--and indicative of the Father whom Jesus revealed--than the doom and gloom Armageddon narratives espoused by so many within both Christianity and Islam.

Is it possible for a Christian such as myself--who believes that Jesus is the Savior of the World--to entertain such ideas? Yes, as a matter of fact, it is.


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POSTED BY DANIEL P. (DANNY) COLEMAN AT 8:25 PM

10 COMMENTS: Brigid said...

Danny, good comments. I am post-Catholic, post-evangelical, post-pentecostal/charismatic, currently Angican and Quaker who occasionally visits a Vineyard church.

I have always had a strong interest in religions other than my own. Inherited from my father, I think. In mid-life I did a degree which includes a major in studies in religion and I have done some theological studies but failed to continue due to breast cancer.

I cut my teeth on modern Catholic mystics i.e. Thomas Merton and William Johnston and the people to whom they referred. There are times when one can find sound charismatic churches who touch on this sort of mysticism but it is rare and they don't usually have wider understanding to give a firm foundation. I found Quakers - but I don't understand what a neo-quaker might be.

I love the Tao te Ching. Taoist thoughts have impacted me a great deal. Similarly with Rumi. I sometimes attend the Remembrance of Rumi but missed it this year. There are formal classes here in Melbourne but I haven't done that either.

In recent years, my path has taken me into a spirituality based on God as Creator and Designer operating in an earthly creation.12:47 AM 

Daniel P. (Danny) Coleman said...

Thanks for sharing, Miss Eagle! And thanks for visiting all the way from Melbourne.

I added the 'Neo' to 'Quaker' because I don't personally feel much connection to alot of the stodgy old Quaker baggage, such as the endless ruminating over the Hicksite/Gurneyite/Beanite splits. Also because, like you, I have incorporated other strands (such as Vineyard) into my Quakerism. I have also jettisoned certain doctrinal views (such as Dispensationalism, Eternal Conscious Torment, Condemnation of Homosexuals, Biblical Inerrency, etc.) which seem to make me not an Evangelical Quaker, yet I am a follower of Jesus and believe He is the Savior of the world, which seems to put me outside of the "Liberal" Quaker camp. So, "Neo-Quaker" isn't so much a group that I've joined but rather what I sometimes call myself, just because I'm not sure what else fits.8:44 AM 

Karen O. said...

Intriguing ideas. Thanks for the post, Danny.1:30 PM 

Brigid said...

Thanks for your reply, Danny. I guess I'm a neo-Quaker too. Fortunately, in the Land of Oz, those disputatious bits of Q history are absent. As for some of those historic pieces of Christian doctrine, a couple of them I have never heard of. Can't have set the world on fire as much as Jesus did, I'd say. In Australia, there is much to think about in relation to the state of the Christian church. I am oft reminded of the Biblical passage that speaks of strike the shepherd and the sheep will be scattered. I think it is a lot like that here.2:19 PM 

Anthony said...

Dear Danny, I have been interested in Sufism and Quakerism for over 20 years and am writing a pamphlet/booklet called "Becoming a Friend of God: the Path of Sufism and Quakerism." I see many affinities between these two mystical branches of their respective religions and I think Friends would benefit from a deeper study and involvement with Sufism, and vice versa. (Some of my best Friends are Sufis.) I also agree with you that Quakers need to get over their internal arguments and focus on connecting with the Living Presence, the Inward Light/Friend. You can read more at laquaker.blogspot.com or email me at interfaithquaker@aol.com. Yours in friendship and peace, Anthony3:26 PM 

Tom Smith said...

If you haven't looked into Jainism, you might some parallels there as well. I guess I seem to be in the "Liberal" side since I do see "Christ" in various religions that don't use the "name." My personal identification is with Jesus and his "story" in the Gospels as the fullest and for me the foremost "embodiment of Christ."4:54 PM 

Daniel P. (Danny) Coleman said...

Thanks for the info Anthony! I'll check out your blog and I look forward to reading your booklet when it's completed.5:36 PM 

mindful searcher said...

Thanks for the intriguing post. You've given me some food for thought and study.8:37 PM

Jamal London said...

I am from a Catholic heritage, with only my Irish grandparents, on my mother's side, with once a strong link to the Church. But I've always loved the mystics, and ended up attending sufi halaqas and becoming fluent in classical Arabic.
I read Merton as a young man, Rumi, Jami; and the Quakers were just a name- a good one(and I'm from England). But over the last few days I've found the works of Rufus Jones, or they have found me, waiting patiently. And now this beautiful article by Daniel Cole. I've translated it into Arabic, and sent it to my friends in war-torn countries like Syria and Yemen. Already, a friend in Sanaa, Yemen, has found the link between Quakers and Sufis uplifting on a day bombs fall from the sky.4:29 AM 

Anonymous said...

Great conversation here. Lately I’ve been fascinated by common threads found in classical psychology and mysticism. I feel once we really zoom out and see the whole, not just the parts, it’s the same theory and framework which evolved over thousands of years in the shadows of mainstream religious establishments. Khizr (patron saint of all seekers of mystical experiences) seems to be a central real and mythical figure who appeared to have transferred the secret knowledge of human psychology to various people across centuries. It’s the same framework for attaining liberation that is found in Vedanta, Sufism, Tantra, Kabbalah, Quakerism and Psychosynthesis... humans are conditioned to understand whole by understanding it’s parts... a useless exercise. We need to start with the whole and parts will make sense. Khizr could be the key. Look him up.12:16 PM

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The Journeyman – The Making of a Muslim Quaker – Brent Miller-White 2004

The Journeyman – The Making of a Muslim Quaker – Quaker Theology

The Journeyman – The Making of a Muslim Quaker


The Journeyman – The Making of a Muslim Quaker 2004

Brent Miller-White


How does a person start out as a liberal Protestant Christian, follow doubts about Christian orthodoxy into Quakerism, move from there to becoming a Muslim – and through Islam find a way back to understanding and valuing Jesus?

That’s my story, a journeyman’s story, which is laid out below.

My understanding of a journeyman or woman is someone who undergoes a particular apprenticeship that qualifies them to work for other people. My candidacy for such an appellation began unknowingly via being blessed with worldly parents and being exposed to very basic Christian roots.

My journey began when my parents moved from New York to a farm in the small town of Bethel, Connecticut, which suffered a polarized Protestant/Catholic setting where e.g. intermarriage was a rarity. The Congregational Church provided the compromise of their separate religious backgrounds, one Methodist and the other Christian Science. Our small church supported a missionary in Africa by the name of Minnie Carter.

I was much too young to pay attention to the country or countries that she served, but the impression of her devotion to her predominantly service-oriented mission did take hold. This also later influenced Eleanor Tishkins, the widow of our minister, to go to India under the auspices of The United Church in a service-oriented role as opposed to one of proselytism. Years later we shared memories of our different lay missionary experiences.

In 1938, my parents became active in the Moral Re-Armament movement and I attended all of their house parties, the agenda of which was based upon evangelism which emphasized “absolute honesty, purity and love.”

Who could take issue with that? The MRA, also known as The Oxford Group, peaked about 10 years later and then slowly subsided. It was also a “spiritual ancestor” of the Alcoholics Anonymous movement. [The group still exists, renamed in 2001 as “Initiatives of Change.” Its website is: http://www.uk.initiativesofchange.org/] It amuses me to think of its promotional success as the forerunner of such commercial techniques as Tupperware parties. Such a reference is not made entirely in jest. Long ago it had occurred to me that the politics of capitalism, i.e. commercialism, is very much involved with Christianity. Even today, President Bush is in bed with fundamental Christianity, and who knows how such is manifested politically and commercially within our cultural approach to God while we’re trying to keep a secular straight face?

The MRA experience eventually proved to be somewhat of a blessed event because it introduced my parents to meditation and in 1942 influenced them to send me to George School, a Hicksite-founded Quaker boarding school near Philadelphia. That result, however, initially backfired because it caused me to exercise the first of several rebellious acts as an otherwise seemingly harmless teenager. On First Day mornings I began to disappear in order to attend a nearby Presbyterian church, so I could sing in their choir. To stake my claim to a more active Christianity, I also began wearing a small cross in my lapel – i.e. my heart was now ‘on my sleeve,’ unseen but pounding hard and fast. I think I was experiencing the born-again phenomenon long before that term became popular.

Fortunately, George School also had another required Meeting for Worship on Wednesdays, so my brain continued to be washed just enough in Quaker practice to actually cause me to finally rise to my feet just before graduating in 1946. My confused message from God was immediately explained by my Religious Education teacher, who I suppose had a more direct line to God. I suffered a degree of mortification but managed to survive to speak again in Meeting for Worship a few years later. I now wish I could remember what that original message was all about.

After George School, I entered Trinity College in Connecticut, where chapel credits were mandatory. What a mistake that was. Its Episcopalian trinitarian approach was emphasized from the pulpit and/or within such rote acts as Responsive Readings and/or joint prayers, and I found myself simply unable to relate to such an environment. The realization of what a Quaker Meeting had to offer had finally taken hold. I never would have graduated due to my already familiar practice of going elsewhere, and so I became an Attender at the Meeting in Hartford. In doing so it might be said that I had rediscovered congregational stability. I also began to replace bible readings with Aldous Huxley’s The Perennial Philosophy, published in 1945. Rufus Jones called it “a magnificent achievement” and it really worked for me, its basic setting being that “Only the pure in heart can see God.”

My eventual marriage in 1951 to Theodora Whitaker, in an Episcopal church, was my next and also my last experience in being led to the trough of the logia of Jesus in terms of “Lift the stone and you will find me.” I recall vividly feeling offended by being asked to polish the soles of my new shoes so that when I knelt down to face the minister and his book, the congregation would not have to look at any dirty soles. What about dirty souls?

Fortunately, my marriage resulted in the blessings of four daughters and out of that came the instinctive realization that original sin could not possibly be a valid truth. My Christian box had begun to get some large holes in it. However, the understandings I felt that related to being of Christian service were not disturbed. No indeed. These were instead reinforced throughout by the world’s unrest during the thirties; and by the time World War II came into play I had already become a convinced pacifist confused only by the involvement of my peers, particularly my brother, in making themselves available to military action.

Lurking in the emotional background of such disturbing modern history was my bewilderment in learning that my roots included a female ancestor, a daughter of the Chief of the peaceful Siwanoy Tribe that lived on the land between Connecticut and Manhattan Island. She was one of 24 survivors of an organized massacre by combined Dutch/English forces in 1644. The purpose? The seizure of land. Between 500 and 700 Indians killed.

What on earth were Christians thinking then and since? It was 246 years later, in 1890, when my father was barely a year old, that the last massacre of Native Americans took place, at Wounded Knee in South Dakota. By 1899, our national occupation was finalized with the recognized total collapse of all tribal governments.

Despite my discomfort with Christian history my eventual personal need to be of service took hold in the early sixties at the age of 35. However, the concept of becoming available for overseas service immediately seemed doomed to failure. My search began with the American Friends Service Committee, not only because I was a Quaker but because I knew that I could not become involved with proselytism. AFSC, however, showed no interest in a man with a large family. Maybe we didn’t fit into its budget.

Fortunately, the more affluent Church World Service program of the National Council of Churches responded to our availability and we agreed to an assignment in the Middle East where proselytism was not an issue. Coincidentally this introduced us to the spreading wide of Quaker wings (other journeymen and women) in the world of service. I not only replaced a retiring Quaker, Willard Jones, as the CWS Representative to the Middle East but I was later replaced by Yoon Gu Lee, a Korean Quaker. Further, our work was carried out through the offices of the Near East Council of Churches in Beirut whose Secretary, Richard Butler, was a graduate of Earlham.

The Council’s Committee on Refugee Works was located in Jerusalem so, in the early sixties, with my venturesome wife and our four young girls we took up residence on the Arab side of the divided city of Jerusalem. We rented the basement of the former Iraqi Consulate which happened to border the old Hebrew University grounds that now housed an Israeli garrison that had a personnel exchange every two weeks under the protection of the UN. Our house and grounds, with its high wall, became an occasional military position, right on the 50-yard line, whenever hostilities broke out.

This often put the children at risk over the next three years and I’d have to run home from my nearby office to make sure they were staying undercover. The walls were thick but so were the bullets. Fortunately, the only close call we had was a stray bullet that bounced off an inside wall and ended up in the hem of a nun who was caring for Theodora in the hospital behind our house. She was suffering from severe hepatitis and the eventual effects of culture shock which later caused her early return to the States.

That is the background that led eventually to my getting out of the Christian baptismal pool that I had been washed in for so many years prior to becoming a Quaker. My work took me to six divergent areas of the Middle East . . . Syria, Jordan, Egypt, Lebanon, Gaza and the western protected newcomer, Israel. Each government was a form of theocracy and my work was carried out by indigenous Christian committees in each country through their refugee programs, which primarily affected Palestinian Muslims.

My most exciting work, when not traveling, was on the Israeli/Palestinian border of the West Bank. We had a self-help development program in 112 border villages populated primarily by Muslims. Most of the indigenous Christians (10% of the whole) were located in the more heavily populated areas. One could easily tell that they had come under a much greater exposure to western secular influence than the Muslim population. We were not involved with any direct proselytization but the implication was there. That was somewhat troublesome. Muslim curiosity was always at its peak. “Why is Abu Yacoub (my Arabic name) helping us with these projects? What is his motivation?” My particular moral sensitivity was not obvious enough for their immediate understanding of the ‘whys’ and ‘what fors.’ In time the efficiency of village networking took hold and a lasting depth of personal relationship surfaced that took care of such needs.

Meanwhile, life in Jerusalem proved to be very exhilarating. Theodora had become a skilled unofficial travel guide for visiting internationals and our oldest children were attending the Friends School in Ramallah. We further enjoyed the beaches of Gaza, the mystique of Damascus, cosmopolitan Beirut, the modern emergence of Amman, a multitude of archeological sites . . . the most outstanding being Petra. Then of course there were the side trips to such places as Cyprus, Greece, Baghdad and Istanbul.

In return, as residents of Jerusalem, we were caught up in the hosting and education of international visitors, experiencing the passion of multitudes of Christians at Easter time. We were also on hand to witness the excitement of the Islamic welcome when the Pope visited to meet with the Eastern Orthodox Patriarch, and also made contact with the enlightened King Hussein of Jordan.

Whenever visiting clergy came through Jerusalem we would invite one of them to preach at the YMCA Chapel. On those rare occasions when one was not available there were a few international laymen such as myself who would perform that pulpit exercise without benefit of the educational badge of ordination. I knew this hypocrisy did me more good than the congregation. Similar duties were less of a sensitive challenge in Ramallah, north of Jerusalem, where the Friends Meeting called upon my occasional services. They split their weekly Meeting for Worship between programmed and unprogrammed styles of worship. They more easily accepted the results of my less skilled interpretive role within the spirit of my intentions.

In the interim I began to study Islam by benefit of the wonderful facilities at the American University of Beirut and also Jerusalem’s single book store of new and used books on Middle Eastern subjects. I was immediately drawn to Sufism, the esoteric and mystical side of Islam, then known best for its weird whirling dervishes – which did not claim my hypnotic interest.

Instead I uncovered Sufism’s rich history in the study of sound. Earlier I had already developed skills in a cappella harmony so I knew about making overtones where the root sound is augmented by harmonizing. Our culture enjoys this unknowingly thru the skills of a good barbershop quartet that produces overtones, i.e. a fifth sound. It is also possible for an individual to do this alone, i.e. produce two sounds at once . . . the root and its variety of overtones.

In learning to do this I discovered that it was a very useful sound healing technique. When vibrations of sound produce overtones (the third, the fifth, the seventh etc.), one can enter a disciplined physical vibrational environment that when maximized is great medicine for the soul as well as the body. Practitioners call it toning and/or variations of chanting and I have been benefiting from it for many years.

Such toning or chanting is commonly found in use in various religious bodies but Sufism gave early recognition to it. One day when I was in Istanbul enjoying listening to the sounds of the multitudes of minarets providing the Muslim call to prayer, I suddenly realized that sound vibrations were being put to good use. Today I use silent toning as a personal method of centering down in Meeting for Worship in order to make contact with God.

Sound healing practices
have become an important personal hobby of mine. The listening as well as the execution works equally well for the soul. I have become a student of David Hykes’s work with The Harmonic Choir <www.furious.com/perfect/davidhykes.html> producing incredible sustained overtones as a self healing tool useful to one’s spiritual healing path.
https://www.youtube.com/watch?v=j4pVASwvvMk

Sufism goes well beyond the sound work I’ve mentioned. Its basic doctrine is one of love, with its own trinitarian emphasis of Lover, Loved and Love. For me, its poetic works and emphasis on mysticism, supported by the influence of the universality of Quakerism, brought the realization that I had climbed out of my Christian box. It simply had too many holes in it.

But, one very large question always remained and that was my relationship to the gospel teachings. Who could take issue with them? It seemed clear that over the centuries the teachings of Jesus had often been ignored or abused in the name of Christianity, but the teachings always remained available to be put to use or rediscovered for the hopes of future generations. In the words of Muhammad, “The heart is between the two fingers of the Merciful.”

Another current that drew me was monasticism. Life in the Middle East puts one directly in touch with monasticism. When living there one can’t avoid the awareness of being surrounded by ascetic practices that are directed towards a purification of the soul and one can easily get caught up in an almost spontaneous desire to satisfy one’s religious consciousness through direct contact with God.

I’m not suggesting that I was drawn to monastic practice. On the contrary, such practice seemed to be institutionalized and called for being experienced but not joined. The monastery of Mar Saba near the Dead Sea was my favorite one to introduce to visitors, but this was really no more meaningful than a visit to my favorite castle in Syria, the Krak des Chevalier, or visiting Petra in Jordan, my very favorite archeological site.

In my experience, those who fall in love with the Middle East discover very quickly that God is to be found everywhere, and in particular, one can find God immediately available within the relentless passion of its active Muslim community. The Quaker understanding that “there is that of God in everyone” is somehow more easily discerned when it is not burdened with the manifestation of evangelical Christian agendas, particularly those constantly on display overseas where we promote democracy prematurely for some cultural settings.

Upon returning to the West in 1965 I must have brought with me a nomadic urgency, because I have since made a multitude of moves involving six states. I went to Haiti on behalf of The World Council of Churches and subsequently returned to New York to become an Associate Director of CWS. Then, in the early seventies I was privileged to serve Pendle Hill as its Administrative Director in a backup role to its Educational Director. A special privilege that came with that was having Howard Brinton on campus, retired but wonderfully active. After he passed on his vibrations were alive and well in our daily Meetings for Worship.

Influences such as children and grandchildren are partly to blame for my wandering, but the primary influence has been pragmatic in connection with my work in syndication and land development activity. Any proclivity for service work needs to be funded beyond the straightening of children’s teeth or eventual college tuition demands. Ending up today in Asheville (semi-retired) can be traced to a modest investment in forest acreage made with a partner in 1968. The land is still there waiting to experience its inevitable future. To some extent I’ve lived in a closet on this because so many Quakers are critical of any environmental activity relating to the demands of our population growth.

These movements have resulted in a wider Quaker experience within several Monthly and Yearly Meetings. Every move has demonstrated extraordinary differences in each, mostly wonderful but some a little rougher than one would expect, based on what I’ve always perceived as an ingrown institutional stereotypical and almost untouchable ego. As Quakers by osmosis we seem to represent ourselves as being so special and who knows, maybe we are. I have no reason to complain. I don’t allow this to get in the way of my own spiritual quest.

These same geographic movements have given me an opportunity to witness the adaptation of Arabic culture to the West, with particular emphasis on our own immigrant Muslim community. One has to cultivate such contact and in so doing I have had the advantage of limited Arabic language skills. Conversely it also helps to keep them alive. I’ve come to realize and enjoy a personal need to cultivate those ties. It’s an extraordinary culture. I label it as one of the heart. You will not find Arabs on welfare. And once contact is in place they are quick to join in that mutual need to continue to identify with genuine warmth and kindness.

Another realization soon entered into this formula for wanting to foster this cultural relationship. I was taken back to the differences between the Muslim and Christian Arabs that I experienced earlier. And now, here it was again, surfacing within our own secular society. Without any depth of intellectual research I soon decided that it had to be a difference born out of the influence of the West as opposed to that of the East. In other words, many Arab Christians had been converted to western cultural standards despite the fact that the Middle East was the cradle of Christianity.

I had long ago come to the realization that Christian fundamentalists are as big a problem to our culture as the Islamic fundamentalists are to theirs. They both have been painted with the brushes of terrorism. Geographic lines have been diluted. The differences appear to be only degrees of sophistication when such a word is aptly applied to terrorist activities. We Westerners are perceived – correctly – by the East as a malignant society and this feeds the roots of terrorism. They also – correctly – consider us arrogant and that has fostered claims of an indirect or devious imperialism. The latter does not occur in a vacuum and the current end result of a terrorist response is very difficult to avoid.

I’ve come to recognize two important needs for America and the West. First of all, it is obvious that we will have to learn to get along with Islam. Then, what is not so obvious is that we will have to depend upon Muslims to get rid of their own extremist elements, just as Christianity has to deal with its own. War and temporary occupation simply does not work. One need look no further than the abortive occupation of Palestine over the past 56 years, and the recent introduction of walls to create Palestinian ghettos may prove to be the last straw.

9/11 resulted in an extension of my Islamic journey, and paradoxically, a renewal of my Christian roots. Although I had enjoyed social contact with the local Imam (Muslim teacher) in Asheville I had never visited the mosque during its Friday prayers. 9/11 was the springboard that prompted my first visit to the mosque itself, intended to show my support in case we experienced any local reaction as was being reported in isolated incidents across the country. Since that first visit I have now developed a regular Friday habit.

I already had some sense that Islam has perhaps a better understanding of the teachings of Jesus than Christians do. Islam literally means ‘submission’ and is based upon the concept of peace. It makes no division between secular and sacred, and I resonate to this. For instance, I am not one of those who would ask for the removal of our being ‘one nation under God’ in our Pledge of Allegiance, although I have not been available to the Pledge itself for many years.

The tragic acts by Islam’s lunatic fringe on 9/11 are aberrations from Muslim fundamental Koranic understandings. My first mosque visit in 2001 was prompted by the immediate ignorant and paranoiac profiling treatment of those in our midst who appeared to be Arabic. Those of us in my generation were immediately reminded of the injustices caused by the internment of Japanese-Americans after Pearl Harbor. I knew I had to reach out to be supportive, not only to my Arabic friends but to the powerful diversity of the Muslim congregation that I found, standing shoulder to shoulder and kneeling as one body to face the East in a posture that brought their hearts together as one in contact with God.

At the mosque I found a mixture of Arabic nationalities, Africans from many different countries, Indonesians and a few American blacks who had converted in recent years from their Christian upbringing. My initial visits to the Mosque were not without incident. The first found me completely alone except for the evidence of a pair of sandals. My shoes joined them while I went looking for the owner who never did appear. A true romantic might have equated that experience with the sandals of Jesus. The second visit required my being rescued by the Imam. Thirty pairs of eyes were upon me, the newcomer with a perhaps bewildered westernized pale face who was provided with the only chair in the rear of the room plus a visual instruction book on the moves required to make congregational contact with Allah.

My third visit found me standing in the back row and after the call to prayer I was soon experiencing the act of prostration which resulted in my glasses flying out of my shirt pocket! Horrors! What to do? I was no longer pale. I could feel the blood rushing to my head. Retrieval seemed imperative but difficult. Only later did I learn that such was not a problem. My errant glasses were not in the way, and if they had been then one would just pick them up.

Before a subsequent visit I asked the Imam for permission to tape the Call to Prayer. No problem. So, the following Friday, by this time fully confident of all the moves, when I prostrated myself the tape recorder went flying out of my pocket! Anyone familiar with Arabic culture soon realizes that intrigue plays a large role in establishing new relationships. I was still too new to be fully accepted and when my recorder took center stage I instantly knew that my cover had been blown. One or more would think that due to the paranoia of 9/11 the CIA had planted me in the Mosque to record the weekly thirty minute messages of the Imam.

Again, however, I was rescued by the Imam, Yusef. He and I had been visiting church groups in the area to explain Islam and with this incident he now introduced me to the congregation of the mosque, about 40 strong, not as Brett but as Abu Yacoub (my Arabic name) and since then I have become known and accepted. The introduction of course included my prior life and activities in the Middle East.

I must now digress and go back to 1999 to provide some background that relates to the eventual influence that took hold some time after 9/11. Quakerism for me has always involved the technique of centering down. Long ago I often wondered about those who were unable to take advantage of that approach in making ones self available to God in a Meeting for Worship.

In ‘99 I came down with a mysterious brain disorder which was originally diagnosed as Parkinsons Disease, changed later to a variant of Parkinsons, and then changed again to a variant of Multiple Sclerosis – and now, perhaps finally, the diagnosis as a variant of both. The tremors caused by this disorder are such that I’ve been unable to center down, the nature of the tremor being that it becomes active at rest. Any attempt at centering down results in an internal quaking that introduced me to the posture of those in meeting for worship I used to be curious about i.e. those whose active brains didn’t allow them to center down. I soon learned that my only recourse in meeting was to piggyback upon the words of others. Contact with God had become congregational again. And, in regard to the Mosque practice, here it was again, congregational.

There are twenty-two moves to be made in the act of making contact with God in Muslim prayer. One stands in a body, then in sync hands are held up, then brought down and crossed with the right hand over the left and so on thru a body of moves and when one’s forehead and nose touches the floor, with one’s toes pointing inward, that is perhaps the initial moment of contact with God or, as Quakers say, ‘the meeting has gathered.’ I’ve not made reference to the multiple vocal responses in Arabic that are called for. To me they are not unlike a mantra (I wonder what the plural might be for such?).

And so my long term interest in Sufism began to be experienced, not in the direction of a sophisticated intellectual pursuit but rather towards basic tribal or family oriented weekly worship based upon Koranic teachings which include the Hadithic supplements written after the death of Muhammad. Such became the traditions of Islam as understood by the early Arab scholars and they have remained in place for a long time, but today modern Muslim scholars are inclined towards the essential Quaker belief that I’ve heard more than one Imam express in pointing out that “God can breathe His spirit into man.” That and other similar understandings prompted me to explore Islam well beyond my earlier interest in Sufism. My early individual studies turned into an extensive Islamic library that includes both eastern and western writers.

While Christians are quick to reject Islam and Muhammad, the Muslims have great respect for Jesus.
I had already known that Jesus was respected and revered by Muslims as perhaps the greatest of the many prophets to be honored that preceded Muhammad. What I had not known was the extent to which his teachings and our historical biblical scriptures were accepted. There is the Islamic understanding that Jesus was a Muslim. Further, the disciples of Jesus are considered to be Muslims. The Koran refers to Jesus as the son of Mary. Having been born of a virgin mother is considered a miracle and I simply distance myself from that and any other questionable matters by being a deistic freethinker.

What first appealed to me was the Muslim denial of the divinity of Jesus. Like the prophets before him Jesus is considered human. The Koran tells us in Surah 23: “No son did Allah beget nor is there any god along with Him.” Yet Koranic studies uncover a broad respect for the teachings of Jesus. For me the Koran is particularly acceptable not only due to the absence of trinitarian beliefs but also its denial of original sin as a concept. I had long ago come to accept that point of view thru the Creation Spirituality teachings of the Catholic theologian, Mathew Fox. As for the trinity concept, I have no memory for that ever having entered into my belief system.

Eventually I was led to accepting, in 2003, after having studied its wider implications, an invitation to take Shahadah–i.e. to become a Muslim. To do so one simply has to affirm that “there is no God but Allah and Muhammad is the Messenger of Allah.” I had no problem with such an affirmation. I knew instead that my problem would be one of what I will call hybridism.

What a simple exercise it is to become a Muslim. Before doing so I knew I had to explore the acceptability of becoming a hybrid Quaker and/or a hybrid Muslim. With the latter no problem surfaced but it seems it could happen that my Quaker membership might come into question depending upon wherever I might choose to connect with either a monthly or yearly meeting. The latter write the guidelines but monthly meetings take the decisive actions.

This issue was addressed in the February 2004 issue of the Friends Journal, in which two authors, Chris Parker and Valerie Brown identify as Quakers who are also members of other religious entities. Subsequently, in reaction to those articles, letters were printed in the Forum section of the 2004 May and July Journals that questioned the multiple inconsistencies on dual memberships between both monthly and yearly meetings. The July issue quotes Sam Legg who points out that “If I understand what Quakerism is all about, I am one of the multitude of God’s children. Thee too.” What a wonderful understanding.

For years I have been a member of The Quaker Universalist Fellowship and it has often dealt with membership issues and relationships. Through its writings I came to learn that George Fox was apparently very open to other faiths, and that such included his having explored and identified the universalism of the Koran. Islam has never claimed to be an exclusive religion. It has been very open to the authenticity and in particular the accommodation of other religious persuasions. As for my having responded years ago to the call to be a Quaker-Sufi, it had never surfaced as a membership problem because it never involved me in any formal relationship to a Sufi entity.

I discovered that such formalities were not called for by the many Quakers I’ve known who have embraced Sufism individually as the Quakerism of the East and vice versa. Such mutual path crossings are delightful, but they usually end due to the obscure nature of Sufism which almost refuses to allow for definitional understandings. Traditional Islamic scholars have the same problem and tend to set Sufism off to the side. My Muslim congregation does not know me as a Sufi. That somehow reserves itself for certain individual relationships that require discovery.

I’m waiting to find out whether my having accepted the act of Shahadah will pose a problem to my Monthly Meeting or my Yearly Meeting. I remain comfortable with my own recognition of Quakerism as a universalistic vehicle that takes one beyond the limits of Christianity. I depend fully upon the genius of Quakerism being understood as the Light of God waiting to be discovered within each soul. And if I were removed from membership I would simply take my Quakerism with me and become one of many Attenders.

When it comes to peace issues, a claim might be made that there has been no rival to Islam in its emphasis on peace until the recent disturbances caused by its lunatic fringe, which is attempting to appropriate Islam in a way that is not unlike the actions of fundamentalist Christians in terms of ownership. Christians have a long and sad history of militancy and Islam is now having to confront the terrorism of its own lunatic fringe. These acts have been born out of cultural differences (both Judeo and Christian…i.e. Western) that need to be dealt with. We need to explore those peculiar secular demands that defy common sense and/or our spiritual sensitivities.

I am one of those who believes that Democracy has become a synonym for Christianity. And, we now find ourselves in a profound crisis with this understanding produced by the outrages that have been committed in the name of both. They have become little more than hollow words, emptied of all content or meaning and unfortunately they can be whatever politicians want them to be. To my personal satisfaction I recall having heard one admit that Democracy was the Free World’s whore, willing to dress up to satisfy a whole range of tastes and available to be used or abused at will. Our early support of Iraq against Iran was a prime example of exactly that.

This characterization was not true of Democracy in my younger days, at least as I recall them. Despite our isolationism we seemed to be on the path of compassion for real social justice in the thirties. I recall learning to knit washcloths in grade school for Finnish relief. Perhaps that was the beginning of the feminist movement! Earlier my young heart ached when I watched newsreels of the Abyssinians being overrun by the Italians. Finally, following WW II, the implementation of the Marshall Plan introduced us to world relief issues that were uplifting. Later our support of Israel was rational until it was corrupted to allow for the injustices suffered by the Palestinians being subjected to over 50 years of occupation. It seems nowadays that every rationale presented for what is going on ends up on the road to commercialism and corporate globalization which is the new name of the game. Commodities go hand in hand with injustice. The divide between the rich and the poor is becoming wider as commercialism wields its power.

And so 9/11 became a wakeup call for me to take my long term Sufi-Quaker connection and make it come personally alive to Islam’s future in our midst. To formally accept the faith (Shahada) does involve one with a membership commitment. Attendance at regular Friday services (Juma) is expected. A weekly lesson is offered based upon the Koran. There is a financial support expectation. One may choose, however, to remain on the fringe of the Five Pillars of Islam. For example I don’t pray five times a day (Salat) unless one credits those moments of silent contact with God that occur routinely throughout one’s day. That works for me. Contributions (Zakat) on behalf of the needy is a given and as to the annual fasting (Ramadan) I am excused due to health issues. I would love to go to Mecca (the Hajj) but again age and health issues interfere. That didn’t prevent me recently from being caught up in the joyful return and excitement of a local small ‘f’ friend who went this year. I believe it may have changed his life.

Meanwhile the dichotomy of my two weekly experiences, the mosque and meeting, are not in conflict. The demands are quite similar, both being a part of like-minded people, one body willing to prostrate themselves as a whole to make contact with God and the other willing to center down together and gather in the whole to make that same contact. In my case it really works.

This potential conclusion to what I have called my Journeyman experience has had quite an impact upon my way of life. I’ve often wondered what my life’s journey would have been like if I had remained in that small Connecticut town just to keep its grass manicured. Then I think also of those many others who preceded my journey, some of whom were not unlike Muhammad (peace be upon him) and/or Jesus (peace be upon him) in the presentation of the truths they brought forward.

While the Koran was making its impact upon the world there were numerous other similar sects or efforts in process. The list is long . . . the Sabaeans, the Magians, the Keomursians, the Zarwanians, the Maskhians, the Zoroastrians, the Dualists, Sasanadese, the Musnawanians, the Maniwians, the Muzdakians, Jainism, the Samaritans and who knows how many more? We do, however, know of those that survived with greater ongoing visibility such as Hinduism, Buddhism, Judaism and our own Christianity with its seventy some odd sects. But, for how long? There are over one billion Muslims for us to eventually include significantly within our long history of successful secular diversification. They cannot be ignored.

My hybrid posture may not be found to be acceptable in terms of genuine Society membership. I don’t know the answer to that. I do know that so far I am in good company. My long standing Quaker-Sufi posture has simply been enhanced by the activity of two loving communities who gather weekly to pray for peace. It has been quite a journey.

I have a postscript that may be helpful to some readers who may have never recognized the success of Islam’s early geographical conquests as a religion based upon peace. This was a fascinating phenomenom. Historical studies confirm that Europe, other than Spain which prospered under its Muslim culture, was experiencing the Dark Ages and was eventually rejuvenated in part at least by the science, poetry, mathematics, philosophy and the arts that flourished in the Muslim world. The spread of Islam that took place was due primarily to those differences rather than its military skills. Stanwood Cobb, in his 1963 book Islamic Contributions to Civilization, claimed that Islam . . .” was the virtual creator of the Renaissance in Europe.” Now, perhaps we can return the honor via a change in how we handle our own supremacy to include a willingness to truly become one of many nations under God and relate to the Middle East with the respect that it deserves.

Sufism, Quakerism, and Universalism by John Marsh - Quaker Universalist Voice

Sufism, Quakerism, and Universalism by John Marsh - Quaker Universalist Voice


Sufism, Quakerism, and Universalism

John Marsh reminds us of the mystical connection between Sufism, Quakerism and Universalism—a subject I am exploring in a new book, “Becoming a Friend of God” ( http://laquaker.blogspot.com/2010/11/becoming-friend-of-god-path-of-sufism.html). John shares with us this beautiful poem by Rumi along with reflections on Silence.  As the great Sufi teacher Baha Ad-din Naqshband once observed, “God is silence and is most easily reached in silence.”—Anthony Manousos

Only Breath
Rumi (Coleman Barks translation)


 


Not Christian or Jew or Muslim, not Hindu
Buddhist, sufi, or zen. Not any religion


or cultural system. I am not from the East
or the West, not out of the ocean or up

from the ground, not natural or ethereal, not
composed of elements at all. I do not exist,

am not an entity in this world or in the next,
did not descend from Adam and Eve or any

origin story. My place is placeless, a trace
of the traceless. Neither body or soul.

I belong to the beloved, have seen the two
worlds as one and that one call to and know,

first, last, outer, inner, only that
breath breathing human being.

****
Within Silence below stories, below emotion, below even concepts, the world opens up to include everything held in forgiveness and love. It can’t be taught, only pointed to. It must be experienced directly. It comes when the conditions are right as a matter of grace and more than grace, of alchemy and personal transformation in which the universal is seeing through you, just you in all your particularity. It changes everything, leaving room for virtues to arise without effort, because of what’s needed in the moment, and action thusly. The early Friends (who were startlingly awake) knew this intimately; today we are lost in words as if these familiars are a sufficient explanation of the world. There is a deeper calling to return home. The student asks “What is Buddha?” The master responds “Great intimacy!” This is what’s meant by rediscovering Friends in the time of the founding, at least to me. May we all be intimate with the universe in its oneness and in its particularity, which are one and the same, and act accordingly from where we are truly home.

Sufism and Quakers | Politics of Soul - matthew bain 2013

Sufism and Quakers | Politics of Soul



Sufism and Quakers


OCT 23


Posted by matthewbain


Quaker meeting

I am a Muslim who sometimes attends my local Quaker meeting. In England, Quaker meetings offer unstructured worship where one sits in silence until someone feels moved to speak. In my local meeting I can generally enjoy 30 mins of silent meditation or dhikr until someone speaks. In the silence, Quakers wait on God “as if none were present but the Lord” and the metaphors they commonly use to describe God are spirit and light, which map to the Sufi concepts of ruh and noor.

The ‘Quaker Faith and Practice’ book which sets out the current rules for Quakerism in England says that you need to be “broadly Christian” to be a Quaker (i.e. to be a member of The Religious Society of Friends which is the English Quaker congregation). However, many Quaker meetings (including my local one) make no distinction between members and regular attenders. There is no requirement for an attender to be Christian, as long as one is “in sympathy” with the meeting.

In fact, I have found a number of Quakers to be in sympathy with Sufism. One lady at my local meeting is planning a return trip to Konya after a moving visit. She asked the Sufi brethren who were her guides in Konya to take her to Rumi’s mausoleum but they insisted on taking her to Shams first. Soon after arriving at Shams’ tomb she was overcome by emotion and found herself kneeling on the floor weeping! However, when she was taken to Rumi’s tomb she found it quite ordinary in comparison. When she asked the Sufi brethren why, they asked her “where do you think Rumi is?” In death there is nothing to keep Rumi apart from Shams so Mevlana can be found at the tomb of his friend.

LA Quaker: Becoming a Friend of God: the Path of Sufism and Quakerism 2010

LA Quaker: Becoming a Friend of God: the Path of Sufism and Quakerism



Saturday, November 20, 2010

Becoming a Friend of God: the Path of Sufism and Quakerism



I have been busy these past few months working on a pamphleet/booklet about Sufism and Quakerism, two mystical paths that I have walked in my life and want to share with others. So far, I've written nearly 15,000 words and plan to keep writing as long as Spirit leads. It's been a joy to plunge into the ocean of mystical writings associated with Sufism and to discover many unexpected affinities with Quakerism. I will post my work as it evolves and would appreciate your feedback. My hope is to publish this work as a follow-up to my pamphlet "Islam from a Quaker Perspective."

Outwardly, Quakerism (the mystical branch of Christianity) and Sufism (the mystical branch of Islam) may seem worlds apart. Sufism is associated with dervish dancing, exotic Middle Eastern music, and the ecstatic poetry of Rumi. Quakerism is associated with peace activists, plain-dressed people sitting in silent worship, and William Penn, the founder of Pennsylvania, and the icon of oatmeal. But there are deep affinities between these two spiritual paths, and it is no accident that Quakerism and Sufism refer to its practitioners as “Friends.”

In this collection of short essays I explore the similarities between these spiritual paths and suggest how they can help us to become more intimately connected with our true selves and with Reality. These mystical paths also have a prophetic dimension—a social witness against materialism and injustice--that is much needed in today’s world. We live at a time when most people in the industrial world inhabit a “virtual reality”—a world of television, movies, and the internet—a world where we are defined by what we buy rather than who or what we are. In this unreal world of compulsive consumerism we become addicted to our desires, and eventually become prey to fears and anxieties. These fears become the seeds of bigotry, violence and war.

Mysticism, as practiced by Quakers and the Sufis, can help free us from our fears and our addictions and lead us onto the path of true freedom. As we come to know who we truly are and become acquainted with our true self, we can also form deep, life-transforming relationships with others, based on the realization that each person is sacred and therefore worthy of our deepest attention and respect. This is the way of Friends.

Sufism is the mystical heart of Islam. It emerged in the 8th century CE as an Islamic ascetic movement. Some scholars see connections between Sufism, Buddhism and Christianity and no doubt such connections exist, but most Sufis see their practice as deeply rooted in Islam. Early practitioners of Sufism include Hasan al-Basri (642-728) and Rabiah al-Adawiay (d. 801), the first great female Sufi teacher and poet. Perhaps the most famous Sufi is Jalal a-din Rumi who founded the Mevlevi order (known as whirling dervishes) and has become the most popular poet in America, thanks to Coleman Barks’ imaginative translations. Sufis played a political role in Islamic history, often standing up for the rights of the poor and oppressed. Sufism has also encouraged women to be spiritual teachers and leaders.

Quakerism began in the 17th century in England as part of the Puritan movement to reform Christianity by restoring it to its primitive roots. Quakers believe that each person can have direct access to God or Christ through the Inward Light and the practice of silent worship. Quakers are perhaps best known for opposing war and for championing the rights of women, African-Americans, homosexuals and other oppressed groups. Like Sufism, Quakerism is a mystical faith that emphasizes the direct experience of the Divine Within rather than outward rituals or the words of scripture.

I became a Friend, that is, a Quaker, in 1984 at about the same time that I encountered my first Sufi, a spiritual teacher from Sri Lanka named Bawa Muhaiyaddeen (who was known as “Bawa” to his followers). Coleman Barks, a student of Sufism known for his brilliant translations of Rumi, described Bawa as “one living in the state of union… and totally present in each moment… It was exhilarating to be there where he sat on his bed in Philadelphia, like breathing ozone near a waterfall” (Rumi, The Book of Love, p. 118).

I met this Sufi saint in Philadelphia, where he was well known and much appreciated by many Quakers. Some Friends even joined his Fellowship.

At that time I was editing a multi-faith publication called Fellowship in Prayer (now called Sacred Journey). The pay was modest, but the perks were priceless: thanks to this job, I had the opportunity to interview and worship with a remarkable array of spiritual teachers from various faith traditions.

One of my assignments was to interview Bawa, who first came to the United States in 1971 and established the Bawa Muhaiyaddeen Fellowship in Philadelphia. This Fellowship grew to over 1,000 followers in the Philadelphia area, with branches spreading throughout the United States and Canada, as well as Australia and the UK. I knew very little about Sufism at this time, but I was eager to learn more about it. Having just earned my Ph. D., I asked one of Bawa’s followers a decidedly academic question:

“I have heard that Eastern religion emphasizes union with God, while Western religion emphasizes communion with God. What does Sufism emphasize?”

The man smiled, paused to reflect, and then replied, “If a plane is flying at 30,000 feet, and another plane is at 20,000 feet, but you are on the ground, what difference is it to you the altitude of the planes?”

This zinger was just what I needed at this point in my spiritual journey. I realized that to understand Sufism (or any other mystical practice), it wasn’t enough to ask academic questions. I would need to walk the path, or at least one very much like it.

I’m not belittling academic studies. I have the utmost respect for scholars of religion, particularly ones like Huston Smith and Karen Armstrong, who have dedicated their lives to promoting interfaith understanding. If you want to know about Sufism, I heartily recommend the work of Seyyed Hossein Nasr, Laleh Bakthtiar, Carl W. Ernst, Llewellyn Vaughan-Lee, Idres Shah, Hazrat Inayat Khan, Kabir Helminksi, and Annemarie Schimmel. 

I have also provided a short list of books by and about Sufis for those who want to delve more deeply into this topic.
But books alone will not give you a taste of Sufism, any more than cook books will give you a taste of haute cuisine. To understand Sufism, or any other religious practice, you must acquire first-hand knowledge and experience. As the Psalmist says: “Taste and see!” (34:4). Fortunately, if you are interested, you can easily find opportunities to connect with Sufism and Quakerism and taste the Truth they seek to embody. The appendix lists some of the leading Quaker and Sufi organizations here in the United States.

For the past twenty five years, I have practiced Quakerism and had close friendships with Sufis who have opened my heart and mind to what it means to be a “Friend of Truth/God.” During this time, I also followed the example of Huston Smith and learned about various religions by practicing them. For nine months, I lived in a Zen Buddhist center in Providence, RI, and practiced meditation.

I also spent a year at Pendle Hill, a Quaker center for study and contemplation near Philadelphia, where I studied with many outstanding Quaker teachers, such as William Taber, Sonya Cronk, and William Durland.

Since 9/11, I have adopted many Muslim practices, such as fasting during Ramadan, praying five times a day, and worshipping with Muslims whenever I have the chance. I also make it a daily practice to read the Qur’an or some other Muslim devotional work along with the Bible.
Prior to 9/11 I didn’t have a single Muslim friend, but today many of my dearest and closest friends are Muslims and I have come to feel a part of the Muslim “family” here in Los Angeles. I owe an eternal debt of gratitude to kindred spirits such as Shakeel Syed, John Ishvardas Abdallah, Sherrel Johnson, Noor Malika Chishti, et al.

In 2002, I published a pamphlet called Islam from a Quaker Perspective which attempts to explain Islam to Quakers, and Quakerism to Muslims, in the most succinct possible way. This pamphlet was co-published by three Quaker organizations—Friends Bulletin, Wider Quaker Fellowship, and Quaker Universalist Fellowship—and circulated over 5,000 copies in 100 countries. It was even translated into German.

In this pamphlet, I focused on mainstream Islam and showed that there are many parallels between mainstream Islam and Quakerism. I deliberately omitted any reference to Sufism, however. I did this in part because I wanted to explain what the majority of Muslims believe and practice, and thereby help readers appreciate what James Michener called “the world’s most misunderstood religion.” In this current work I go deeper and explore the inner world of Islam and Christianity as I have experienced it through my study and practice of Quakerism and Sufism. I will examine a wide variety of motifs which are interwoven with the theme of spiritual friendship:

· Mysticism and the path of Friendship.
· The scriptural basis for becoming a Friend of God.
· What is the “Word of God” according to Sufis and Quakers?
· Yearning for the Divine and the Double Search.
· Simplicity, silence and becoming intimate with one’s true self.
· Find a balance between the male and female.
· Stories and Narrative Theology.
· Befriending the poor, the sick, the oppressed to become God’s Friend.
· Becoming a nobody in order to become a true Friend

My hope is that what I have to share abut Sufism and Quakerism will inspire you to go deeper in your spiritual life and to become more intimate with the source of truth within you and within every living being you encounter.

Posted by LA Quaker at 6:59 PM




10 comments:


Daniel WilcoxNovember 23, 2010 at 10:26 PM

Hi Anthony,

Thanks for the info on the simillarities/differences between Sufism and Quakerism.

I haven't studied Sufism, but it does seem very different from the Islam of killing.

If you remember last time I posted a comment about how I was surprised that you were supportive of the Islamic tradition.

You responded by saying Islam is peaceful.

Below is an example of why I still disagree. Notice this tragic evil isn't a case of insurgents but of the very government of Islamic Pakistan persecuting and planning to execute a Christian. Very tragic...

>>Muslim men working in the nearby fields ran over and began harassing Asia, pressuring her to renounce Christianity. When Asia refused, the men forced themselves into her home where they tortured Asia and her four children. Among other allegations, Asia was accused of denying that Muhammad was a prophet and was sent to prison. She has been condemned to die for her actions.

>>Her offense? She is Christian. According to a CNN reporter, “A town cleric in her home town declared Asia’s death sentence as one of the happiest moments of his life.”

Any comment?

Of all the Muslims I have known, I only knew one who was committed to peacemaking. All of the others were nice, but committed to Islamic war against Jews. And now more and more against Christians.

Any response?

In the Light of God,

DanielReply



AnthonyNovember 25, 2010 at 10:01 PM

Dear Daniel, I cannot condone the behavior you cite, nor would most Muslims I know. My Muslim friends would be the first to admit that there is deplorable amount of ignorance and bigotry in the Muslim world, but most of it is cultural, not intrinsic to Islam. There was a time when Christians behaved as badly, if not worse, than the Muslims you describe. Look at how the Catholic Church treated Jews and Muslims in Spain during the "reconquista." And look at the withhunts, inquisitions, witchhunts and religous wars. Even today many of those who fight under the American flag see themselves as Crusaders.

For a historical view of Islam during its golden age, I recommend Maria Menocal's book "The Ornament of the World" for a look at Muslim Spain as a model of what Islam could be.

I know of no Muslims who are committed to war against Jews per se, but many who oppose Zionism and support the legitimate rights of Palestinians.

Finally, when troops who are predominantly Christian invade Muslim countries, occupy their lands, and kill and torture many Muslims (with pictures for all to see), it is not surprising that poor, oppressed Muslims would resent Christians and treat them badly. If the United States were occupied by a Muslim army that killed those who opposed the occupation, I'm sure many Christians would retaliate against innocent Muslims. Sadly, that is what happens when empires wage war, or try to keep the peace, Roman style.Reply



AnonymousNovember 25, 2010 at 10:31 PM

There is nothing that exists, save The Divine One. There is nothing beside The One.
We are all, therefore, within this Oneness.
The major religions agree on this. It is in the scriptures.
The same message has been delivered, time and again, at different times, in different languages. Please, let us stop arguing about the languages, and heed the message.
And let us not heed those who would distort the message to further their own ambitions.
Peace, in every language.Reply



Daniel WilcoxNovember 26, 2010 at 12:03 PM

Hi Anthony,

Thanks for the book recommendation. I'll check it out.

I am glad you have met different Muslims than me:-) The ones I knew (who were nice persons) were dedicated to killing.

I certainly agree that Christians in history have been intolerant and killers in the name of God. And most of the Christians I know still are for killing:-(

But that is not reason for Muslims to kill hundreds of unarmed Christians his last year and with Muslim governmental support.

As for Palestine/Israel, I lived there. What all the religious people there need to learn to do is to SHARE. They are all so vindictively self-centered.

The place for them to start is for the Israeli government to stop stealing Palestinian land, to even offer back some of the land that they took in 1948.
And for the Palestinians to ask forgiveness for all the innocent civilians they've killed in cold blood (not in a battle but in markets, weddings, etc.).

Once the two groups start living by basic human caring they wouldn't need weapons.

The place for them to start is to ask forgiveness.

As for Muslim Spain, the last scholarly book I read on Islamic Spain was critical of the intolerance of the Islamic government.

True, Jewish persons had it better there than in Christian Europe, but Muslim Spain wasn't the nice place that so many think it was (at least not according to the last couple of books I read).

But I look forward to reading Menocal's book.

Thanks for the dialog,

DanielReply



AnonymousDecember 31, 2010 at 4:45 AM

As a Quaker married to a Sufi I look forward to reading your work. Would you be willing to publish some excerpts or share some resources for further inquiry/reflection?Reply



Ian WhitemanApril 5, 2012 at 2:19 PM

An interesting site to have stumbled upon.

I was brought up in a Quaker family, lived in an English Quaker town and went to a Quaker school. Good, impressive people but who ultimately couldn't answer the urgent questions of an 18 year old who wasn't going to take silence for an answer. Quakerism seemed to me like a sanctuary for principled souls who saw nothing they liked in the big wide world out there - of Royalty, Catholicism and Wars etc.

In the early 1970s Islam was a natural step for me, fresh from the 60s excesses but still protected somewhat by a Quaker childhood, although the inherited suspicions about holy war, oppression of women, prejudice about Turks and Arabs etc., had to be first laid to rest. Sufism is integrally part of Islamic law and very misunderstood (by Muslims as well). I have met other muslims like myself who came from Quaker families and who have said the same....Islam is the logical next step - it's the completion of true Christianity. A return to the primordial religion.Reply



AnonymousJune 12, 2015 at 4:53 PM

I have studied Islam with Timothy J Winter (Cambridge University) and in Istanbul on an MA program me there. I cannot agree with the positive assessment of Islam expressed by the author of this piece. Islam has always been committed to offensive war in order to expand the boundaries of Islamic rule. This is well documented. Those who do not submit to this rule are killed. The Christians and Jews who did unwillingly submit to Islamic rule in places like Spain, Syria and Turkey (the once Byzantine Empire) were put under a tremendous social pressure so that lots of Christians converted to Islam in order to alleviate these social constraints. Non~Muslims were humiliated when paying the jizyah tax (read All Ghazali on this). As for women in Islam: women do not have social equality with men. Worse is the fact that Islamic society condoned sexual slavery. Even the Sufi All Ghazali mentions that it is permissible to have sex with ones wive or wives and ones "slave captive". According to one academic source most slavery in the Muslim world was for this purpose. Indeed the Sultan in Constantinople had 1000 concubines! Many well known Sufis hasd slave captives who were obliged until sale to satisfy their master. This was all sanctioned by verses from the Qur'an. In short: I can see very little similarity between a religion that condones offensive war, social inequality of men and women, and sex slavery and Quakerism! ~ The author also described Quakerism as _"mystical Christianity"; but I would argue that both Orthodoxy and Catholicism are mystical in their deepest roots. All of the great saints who built these faiths were mystics. Mount Athos is the heart of modern Orthodoxy and its a mystical heart! The Jesus Prayer, etcetera. Most Catholic thinkers regard the Carthusian vocation as the highest and they are pure mystics. I spent some time in a Carthusian monastery and it is a life given over to prayer, asceticism and love of God. Quakerism in my opinion has yet to produce a mystic as pure or profound as Gregory Palamas or St John of the Cross.Reply



UnknownJuly 21, 2015 at 9:43 AM

Hello!

I just stumbled on to this site, and would love to know if you ever finished this pamphlet. And if so, how might I get a copy?

I'm a Sufi, and am currently researching the Quakers in the context of a piece I'm writing for lightningdpress.com on the poet Basil Bunting and how his lifelong relationship with the Friends informed his experience in terms of his long "Sonata" poems. But I am also personally very interested in that intersection where I believe I see Quakers, Catholic Workers, Sufis, Ismaili Muslims, radical mystic Jews, engaged Buddhists, and progressive (Neo)Confucians meeting. I'm fascinated by this this deeply ecumenical intersectionality, and multi-religious expressions of it in particular. I would love to hear any thoughts or experiences you'd like to share.

Please contact me, if you like, at xishraqx [at] gmail [dot] com.

Thank you!!

Peace,

JeffReply



AnonymousFebruary 4, 2017 at 9:07 PM

Hello. Janis Ian posted a Sufi quote on facebook about how words should go through three gates before leaving the mouth: 1)Is it true? 2)Is it necessary? 3)Is it kind? And immediately I thought how lovely & familiar it was to me even though I had never heard it before.

I'm Catholic, but always had an affinity with the Quakers and since the Sufi quote sounded Quaker-like, I wondered whether the Sufis were the Quakers of Islam in desperation, trying to find ways to make people understand that Muslims are not the monsters they are made out to be in the media. I often try to love and understanding against the hatred and incitements I encounter online so this page you have kindly maintained was a delightful find. Thank you & all the best. YC, London.UKReply



AnonymousOctober 3, 2017 at 7:58 AM

Islam is not the Gospel of Jesus Christ. It comes not even close to it.
A common name in Islam is Abdullah. It comes in many form and languages. It means: slave of Allah. A slave has no rights. If he does not do his job he is thrown out. He does not inherit.
Christians are Children of God (and that through Jesus Christ) Christians inherit the Kingdom of God.
Hans, a Quaker.Reply

Quakers and Sufis and… | Daniel P. (Danny) Coleman

Quakers and Sufis and… | Daniel P. (Danny) Coleman






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Quakers and Sufis and…
JULY 15, 2017 BY DANIEL P. (DANNY) COLEMAN
3 COMMENTS




“Move beyond any attachment to names.

Every war and every conflict between human beings
has happened because of some disagreement about names.

It’s such an unnecessary foolishness,
because just beyond the arguing
there’s a long table of companionship,
set and waiting for us to sit down.

What is praised is One,
so the praise is one too,
many jugs being poured into a huge basin.

All religions, all this singing, one song.
The differences are just illusion and vanity.

Sunlight looks slightly different on this wall
than it does on that wall
and a lot different on this other one,
but it is still one light.

We have borrowed these clothes,
these time-and-space personalities,
from a light,
and when we praise,
we pour them back in.”

Jalal ad-Din Muhammad Rumi, 13th century Sufi Muslim poet

“There is a principle which is pure, placed in the human mind, which in different places and ages hath different names: it is, however, pure and proceeds from God. It is deep and inward, confined to no form of religion nor excluded from any, where the heart stands in perfect sincerity.” – John Woolman, 18th century Quaker


“The humble, meek, merciful, just, pious, and devout souls are everywhere of one religion, and when death takes off the mask, they will know one another though the diverse liveries they wear here make them strangers.”
William Penn, 17th century Quaker and founder of Pennsylvania

As a student of world religions, it interests me to learn how people in various times and places have dealt with the questions that seem to perpetually and universally occupy humans, such as: How do we explain evil and suffering? Why are we all painfully aware of our propensity to fall short of our own moral ideals? What is the meaning of life, the universe and everything?

In the course of my studies, one of the many intriguing things I’ve stumbled upon are the parallels between Sufism and Quakerism. 
  • It strikes me that Sufis are to Islam what Quakers are to Christianity. 
  • Sufism and Quakerism are both based on the core idea that it is possible to directly and experientially encounter God. 
  • Both tend toward the inward and mystical in practice yet lead to compassionate engagement with the outer world. 
  • Both emphasize peace, equality, truth and simplicity. 
  • Both see God as loving, kind, merciful, gracious and always present. 
  • Both have often been viewed with suspicion or even contempt by the guardians of orthodoxy.

Of course, there are differences between Quakerism and Sufism. Each was born in a different place, time and culture, with a different religion as its seedbed. Yet the affinities strike me as remarkable. I think it is a subject worthy of further investigation.

Some Muslims and non-Muslim observers see Sufism–or something like it–as the future of Islam. What if, likewise, Quakerism–or something like it–(such as a Buddhist-Christian hybrid) is the future of Christianity? 
Christianity and Islam, in their more mystically oriented expressions (such as Quakerism and Sufism), see each other as fellow travelers (or even beloved siblings) together on the same journey home.

Maybe it’s a bit pie-in-the-sky-I’d-like-to-teach-the-world-to-sing, but imagine the implications if, someday, two-thirds of the world’s population–the Christians and Muslims–found common ground in the inwardly-experienced living presence of the God of Love–far above doctrinal barriers? As Rumi wrote, “Out beyond ideas of wrongdoing and rightdoing there is a field. I’ll meet you there.”

Expanding beyond just Quakers and Sufis, there are similar sects with similar values within Hinduism, Buddhism, Judaism, etc. The mystics. The esoterics. Every religion has it mystics, who tend toward inclusivity and openness, as well as its non-mystic exoterics who tend toward exclusivity and literalism and fundamentalism. The fundamentalists see other faiths as competitors while the mystics of various faiths recognize one-another as kindred spirits.




What if the trajectory of our human story is toward interdependent unity with each other within God’s presence (in whom we “live and move and have our being”) without losing our wondrous variety? I find that narrative much more compelling–and indicative of the God whom Jesus revealed–than the doom and gloom Armageddon narratives espoused by so many literalists within both Christianity and Islam.

Is it possible for a Christian or a Muslim or a Buddhist or a Hindu or a Sikh or an atheist or whatever to entertain such ideas of non-exclusive access to the Truth while remaining true to their own belief system? I believe it is. In fact, I think doing so is truer to the heart of all the world’s religions and to the best in human nature. It is how we were meant to be and how we will survive as a species.

Why Fish Don't Exist: A Story of Loss, Love, and the Hidden Order of Life: Lulu Miller: 9781797106076: Amazon.com: Books

Why Fish Don't Exist: A Story of Loss, Love, and the Hidden Order of Life: Lulu Miller: 9781797106076: Amazon.com: Books



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Why Fish Don't Exist: A Story of Loss, Love, and the Hidden Order of Life Audio CD – CD, April 14, 2020
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A wondrous nonfiction debut from the cofounder of NPR's Invisibilia, Why Fish Don't Exist tells the story of a 19th-century scientist possessed with bringing order to the natural world--a dark and astonishing tale that becomes an investigation into some of the biggest questions of our lives.

When Lulu Miller was starting out as a science reporter, she encountered a story that would stick with her for a decade. It was the strange tale of a scientist named David Starr Jordan, who set out to discover as many of the world's fish as he could. Decade by decade, he built one of the most important specimen collections ever seen. Until the 1906 San Francisco earthquake hit--sending over a thousand of his fish, housed in fragile glass jars, plummeting to the floor. In an instant, his life's work was shattered.

Miller knew what she would do if she were in Jordan's shoes. She would give up, give in to despair. But Jordan? He surveyed the wreckage at his feet, found the first fish he recognized, and painstakingly began to rebuild his collection. And this time, he introduced one clever innovation that, he believed, would protect it against the chaos of the world.

In Why Fish Don't Exist, Miller digs into the passing anecdote she once heard about David Starr Jordan to tell his whole story. What was it that kept him going that day in 1906? What became of him? And who does he prove to be, in the end: a role model for how to thrive in a chaotic world, or a cautionary tale? Filled with suspense, surprise, and even a questionable death, this enchanting book interweaves science, biography, and a dash of memoir to investigate the age-old question of how to go on when everything seems lost.
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"I loved this book for its sense of wonder as well as its suspicion of that wonder--its belief that on the other side of interrogation there are even deeper, more specific enchantments waiting."-- "Leslie Jamison, New York Times bestselling author"



"Riveting. Surprising. Shocking, even!...This book will capture your heart, seize your imagination, smash your preconceptions, and rock your world."-- "Sy Montgomery, New York Times bestselling author"



"This book is a magical hybrid of science, portraiture, and memoir--and a delight to read."-- "Susan Orlean, New York Times bestselling author"



"This book is perfect, just perfect. It's both lyrical and learned, personal and political, small and huge, quirky and profound."-- "Mary Roach, New York Times bestselling author"
About the Author


Lulu Miller is the cofounder of the NPR program Invisibilia, a series from NPR about the unseen forces that control human behavior. Before creating Invisibilia, she produced Radiolab for five years and was a reporter on the NPR Science Desk. She has an MFA from the University of Virginia on a Poe-Faulkner Fellowship. Her work has won honors from the Peabody Awards, the National Academy of Sciences, and the Associated Press.


Product details

Publisher ‏ : ‎ Simon & Schuster Audio and Blackstone Publishing; Unabridged edition (April 14, 2020)
Language ‏ : ‎ English
Audio CD ‏ : ‎ 1 pages
ISBN-10 ‏ : ‎ 1797106074
ISBN-13 ‏ : ‎ 978-1797106076
Item Weight ‏ : ‎ 4.9 ounces
Dimensions ‏ : ‎ 5.8 x 0.6 x 5.6 inches
Best Sellers Rank: #2,042,686 in Books (See Top 100 in Books)
#136 in Life Science Taxonomies
#337 in Ichthyology (Books)
#1,302 in Biology of Fishes & Sharks
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4.5 out of 5 stars 1,527 ratings




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Lulu Miller is the cofounder of NPR's Invisibilia and a frequent contributor to Radiolab. She spends most of her time reporting science stories for NPR but dabbles in the art of print essays, fiction, and weird rants from time to time.






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Read reviews that mention
david starr starr jordan lulu miller fish do not exist stanford university president of stanford beautifully written highly recommend jordan had devoted his life thought provoking must read natural world science history writing style well written order out of chaos woven together early twentieth hidden order story of david

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Daniel C Kinicki

3.0 out of 5 stars Ichthyology Not FoundReviewed in the United States on May 15, 2020
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This book is currently listed as #1 in Amazon's ichthyology category, so a potential reader might surmise that there's actually something to do with that subject is this book, or perhaps at least the taxonomy of fish generally. There is not. Instead this is a biography of taxonomist David Starr Jordan (also first President of Stanford, which is considerably more important to the book's content in several ways) melded with a personal memoir of the author. It is highly readable and engaging, and offers an interesting discussion of the philosophy of life from a non-religious perspective. However, I feel it is important to note that this book has essentially no information about science, the scientific process, or even Jordan's place in the history of science.

The only substantial discussion of ichthyology in this is text is in fact directly parroted from an different work Naming Nature, by Carol Kaesuk Yoon. I have read that work, this one contains hardly any original material on the subject and frankly rather abuses the fairly complex taxonomic point that 'fish' as referenced in common parlance do not form a monophyletic group using cladistic methods and in doing so completely fails to answer the question possessed by its title (something Yoon's text, for what it's worth, at least tries to do). Instead, it chooses to deploy this particular factoid as a rather complex metaphor.

There is much to recommend about this book, as a memoir of a young woman in the United States interlaced with a biography, and the illustrations by Kate Samworth used for the chapter headings are quite lovely (and quite non-creditted on main page, come on Amazon), but if you're looking for a book that's even remotely about fish, look elsewhere.

123 people found this helpful

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David T. Johnson

3.0 out of 5 stars Good biography, bad memoirReviewed in the United States on June 1, 2020
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This book tries to do three things, and does one of them well. (1) As a mini-biography of taxonomist David Starr Jordan, it rocks. Among other fascinating findings, who knew that the (exceedingly gritty and persistent) first President of Stanford University may have murdered the wife of Stanford's founder? (2) As an account of fish and science and life, the book is OK, but it is not deep or original. (3) As a memoir, it belly-flops. On p.34 we are told that the author (at age 7) asked her father "What's the meaning of life?" And we are told that he told her, "Nothing!... as special as you might feel, you are no different than an ant. A bit bigger, maybe, but not more significant, except, do I see you aerating the soil? Do I see you feeding on timber to accelerate the process of decomposition?" How's that for realistically describing how a dad speaks to his first-grade daughter? And then at the the end of the book (p.190), after the author has told us about her frequent suicidal ideations and attempts, we are told that her enlightenment came in a flash, when she went swimming with her girlfriend in Bermuda, and the girlfriend removed her bikini shorts and "swam out before me, liberated, frog-kicking just to let me look...through the clarity of a snorkel...to look" (p.190). This, we are told, is when the author knew that she was done. In her own capital letters: "I NEVER WANT A LIFE WITHOUT THIS PERSON." After describing this remarkable event (which I paraphrase as "I saw her genitals underwater and now I feel fine!"), the author informs us that the best way of ensuring that *we* do not miss the gifts of life is "to admit, with every breath" that we have no idea what we are looking at (p.191). Given what was described on the preceeding pages, the conclusion would have more coherence if it recommended that readers go to Bermuda and find some genitals to look at through a snorkel.

79 people found this helpful

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Sher

3.0 out of 5 stars Starts strong, ends like every other MillennialReviewed in the United States on May 8, 2020
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I was pulled in by the story of David Starr Jordan--I thought that was written very well--but about midway through the book I started to have issues with the details on the history of the science (I teach many of the topics), and then there was a good deal of author-interpretation of Darwin's intended meaning of life. The "author's story" and review of psychology is getting to be very popular in literature, and I have read enough of it that I knew precisely how this Millennial drama/love story would end.

54 people found this helpful

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Adam N

5.0 out of 5 stars Incredibly relevant for this moment in historyReviewed in the United States on April 29, 2020
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I love Lulu Miller's NPR's Invisibilia and started her debut prepared for a unique, informative, and laugh out loud story of this little known historical figure (taxonomist David Starr Jordan) and how his life story became interwoven with that of the author. I wasn't expecting it to be so deeply relevant to our current COVID-19 reality, and I consider it a must-read for anyone hoping to make sense of their time in social distancing/quarantine. At its core, Jordan (and Miller) are attempting to create order out of Chaos, and even in the book's introduction she speaks of how collecting and organizing can provide great solace during times of trauma and uncertainty. There are thousands of small and large lessons to be learned in these pages--many that can be implemented today--and it's simply a lot of fun to read Lulu's sentences. Grab this book and dive into the hidden order of life, you won't be sorry.

39 people found this helpful

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Kirsten Campbell-Marks

5.0 out of 5 stars A right now So good BookReviewed in the United States on April 23, 2020
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I never review
I made an effort to review this book
This is truly one of the most profound books of our time, Lulu takes personal stories weaves them in science and contemporary histories, to tell a story of search and discovery, understanding and questioning
Funny at times, frustrating facts of humans history, a-ha moments, smiles, tears, googling, corner flipping, can't put it down, still thinking about it...kind of book

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Olga
5.0 out of 5 stars GreatReviewed in the United Kingdom on July 24, 2020
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Amazing read
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T16
1.0 out of 5 stars Not what I was hoping forReviewed in Canada on June 17, 2020
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I thought this book was about the entropic tendencies of life, and would help the reader shape a new perspective: one where everything is supposed to break/fall apart/ go bad, because the universe is not against you it is just entropy at work. I found a lot of comfort in this simple idea. Unfortunately the book is not about this idea. The author repeats researched stories a number of times while sliding in the buzzword ‘chaos’ whenever she thinks it has been too long. In reality I am not sure she had ever looked up the definition of chaos. Finally the author provides judgement of the main researched character of her book, who lived over 100 years ago, but of course should be judged with the smugness as if they lived today, and the world had not drastically changed in that time.
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Anirudh Parthasarathy
4.0 out of 5 stars A good readReviewed in France on October 18, 2021
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Why Fish Don’t Exist; as mentioned above in one of the longest write-ups I have read for such a small book, is a book from the NPR reporter Lulu Miller on David Starr Jordan, a taxonomist who was also the first Chancellor of the Stanford University in California, US.

The book starts by simultaneously describing her own personal crisis and then introducing David Starr Jordan, a man born during the mid-19th century in the state of New York, who was highly interesting in observing an understanding nature during his childhood. Considering the author’s personal crisis, she wanted to seek inspiration from the life of David Starr Jordan, whom despite his circumstances, had immense levels of confidence and on the face of any crisis, looked for a solution to make the solution better. However, the more she learned about him, the more she learned of a dark side to his personality and the consequences of his actions.

I was initially apprehensive about the book considering I had heard of David Jordan, who was the first Chancellor of Stanford University and also an early proponent of eugenics. However, these fears did not last long as the writer explored all sides to him and it did not lead to unnecessary levels of glorification and in fact, quite the opposite.

The book did seem directionless in the initial phases and left me confused if the objective was to talk about herself or if this was a biography of David Starr Jordan. Portraying him as someone beating the odds did not sit well with me considering he seemed very successful at quite a young age. But as it went, I enjoyed reading the book, especially the latter half, where we learn a lot of dark aspects which most are unaware of – like the forced sterilisation programmes that were carried out in the United States inspired by scientists like Jordan.

The author also brought about her disillusionment over David Jordan very well, considering his work often involved exploiting the locals in Japan or Polynesia without giving them credit for the ‘discovery’ of the fish, a murder allegation against him, etc.

The ending justified the title and was also powerful as the author figures her own way to deal with her personal crisis. And I need to mention here that I loved the illustrations by Kate Samworth at the beginning of every chapter.

On that note, I would say that the book was an enjoyable read – has a beautiful cover and good illustrations, to add to the reading experience. Would recommend it as a light read (which deals with a lot of heavy topics) and on that note, I would award the book a rating of four on five.
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Matt Douglas
5.0 out of 5 stars Great readReviewed in Canada on May 7, 2020
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It's hard to describe this book. It's part biography, memoir and dabbles in science reporting as well. Lulu Miller made me laugh and moved me to tears in Why Fish Don't Exist.

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===
The Sweetest Fruits
by Monique Truong (Goodreads Author)
 3.24  ·   Rating details ·  375 ratings  ·  72 reviews
An ingenious reimagining of Greek-Irish writer Lafcadio Hearn's migratory life through the voices of the women who knew him best, and who testify to their own remarkable journeys

A Greek woman tells of how she willed herself out of her father's cloistered house, married an Irish officer in the British Army, and came to Ireland with her two-year-old son in 1852, only to be forced to leave without him soon after. An African American woman, born into slavery on a Kentucky plantation, makes her way to Cincinnati after the Civil War to work as a boarding house cook, where in 1872 she meets and marries an up-and-coming newspaper reporter. In Matsue, Japan, in 1891, a former samurai's daughter is introduced to a newly arrived English teacher, and becomes the mother of his four children and his unsung literary collaborator.

The lives of writers can often best be understood through the eyes of those who nurtured them and made their work possible. In The Sweetest Fruits, these three women tell the story of their time with Lafcadio Hearn, a globetrotting writer best known for his books about Meiji-era Japan. In their own unorthodox ways, these women are also intrepid travelers and explorers. Their accounts witness Hearn's remarkable life but also seek to witness their own existence and luminous will to live unbounded by gender, race, and the mores of their time. Each is a gifted storyteller with her own precise reason for sharing her story, and together their voices offer a revealing, often contradictory portrait of Hearn. With brilliant sensitivity and an unstinting eye, Truong illuminates the women's tenacity and their struggles in a novel that circumnavigates the globe in the search for love, family, home, and belonging. (less)
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Published September 3rd 2019 by Viking
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Are the excerpts from Elizabeth Bisland’s biography of Lafcadio Hearn as they can be read in Monique Truong’s The Sweetest Fruits real or imaginary?
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 Average rating3.24  ·  Rating details ·  375 ratings  ·  72 reviews

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Stacia
Jan 05, 2020Stacia marked it as abandoned
I should have liked it. I did like it. But I got halfway through & never really felt the urge to pick it up again. Shrug.
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Annie
Aug 11, 2019Annie rated it it was amazing
At one point in Monique Truong’s novel, The Sweetest Fruits, one of the narrators tells her interviewer that it’s not enough to just get the story of one person: you have to also get the stories of the people around them. And that’s exactly what we get in this novel based on the life of author Lafcadio Hearn and three of the women in his life. (Technically four, if you count the excerpts from Elizabeth Bisland‘s biography of her friend.) While we learn a lot about Hearn, I was more fascinated by the lives of the women who loved him than I was about a man who often struck me as selfish and fussy. The women tell us about love, sacrifice, abandonment, difficult choices, compatibility, and so much more. This book is an amazing piece of writing that, while it hews very close to actual history, amplifies it in ways that only faction can do...

Read the rest of my review at A Bookish Type. I received a free copy of this book from the publisher via NetGalley, for review consideration. (less)
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Oceantide74
Jan 11, 2020Oceantide74 rated it did not like it
1.5 stars. I admit I was ignorant about Hearn. I liked the beginning chapters about his mother (what a sad and lonely childhood Lafcadio had) and then it went downhill from there. The sections of the book were not seamless and I was confused by who was who with all the different Japanese names. I especially did not like the biographical parts of Elizabeth. I found myself skimming towards the end and wanting to just finish it.
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Cat
Sep 14, 2019Cat rated it really liked it
I think Truong is a stunningly brilliant writer. Her Bitter in the Mouth is one of my favorite books, and I teach the luminous and melancholy The Book of Salt. Her gift with understated yet indelible narrative voices is displayed to full effect in The Sweetest Fruits, the story of Greek-Irish writer Lafcadio Hearn, whom I did not know at all, told by three women who loved him. That synopsis is accurate and yet utterly misleading; that summary sounds like an exhausting "Great Man" history, and indeed, the New Yorker, mentioning Truong's new book in a recent article, takes up that invitation and starts trying to define what it is that made Lafcadio's voice so memorable, his achievement great. But for me, this book was more about what Virginia Woolf famously called the tale of Judith Shakespeare, the women's stories that fall by the wayside in the construction of the Great Man narrative, and particularly the women of color. Truong does not villainize Hearn, and indeed, she implies that his disability (a childhood eye injury leading to partial blindness) and his dark skin gave him the negative capability to relate to marginalized peoples. He drinks and carouses in black neighborhoods in the US; he takes on a Japanese name and citizenship when he moves to Japan; he cherishes the Caribbean islands and mourns the hurricanes they face.

In spite of this receptivity and charm in Hearn, Truong also charts the sinister power of white masculinity. In the first section, narrated by Hearn's mother, the gradual dismissal of her by her Irish lover and his aunt's bribe to be rid of this inconvenient mother and gifted her boy child who could be the family heir are deeply disturbing. At first, she lives in veritable confinement as a young girl, and then when she seeks companionship and intimacy, her pregnancy launches her into a life of estrangement and isolation with little consolation from the Irish man who loved sleeping with a passionate young virgin in a barn but cherished far less the prospect of a dark-skinned, non-English speaking wife back home. You see the immediate physical and social costs of being a woman in this patriarchal, Anglophilic society, no matter the sympathies the Irishman initially has with languages and identities repressed by colonial powers.

In the second section, it is not Hearn's father who is the embodiment of white masculinity's privilege and cruelty, but rather Hearn himself. An African-American book named Althea describes her courtship by this unusual young man, the drawings he would make for her, casting himself as a crow alighting on her branch. Hearn devotes himself to Alethea and to her foster child, but after marrying her, resents the limits that her color places on his career and status. He internalizes the shame of a white supremacist society, and he ultimately abandons her. But Truong makes it clear that Hearn is not merely responding to external pressures; he imagines himself her author and instructor: he renames her, never calling her Alethea; he rejects her Southern cooking and insists that she prepare European fare (and then denigrates what she comes up with). The sweetness of the man who scribbled her drawings and insisted that color was no object to their love gives way to the autocratism of unearned arrogance. She is disillusioned when she realizes the full extent of his alcoholism and philandering. The whole section is also cast as a letter defending her legal rights to claim him as a husband, which underscores how she has been erased from the official narrative. (Truong extensively quotes Hearn's first biographer, which is a beautifully pointed reflection on historiography's power.)

Finally, the last section of the novel is narrated by Setsu, Hearn's Japanese wife. She is the mother of his children and his ambassador to a new world, which he would become famous in the West for documenting and preserving. Setsu's section establishes Hearn's figuratively blindness, which comes from his own sense of himself as a European explorer in a quaint, Oriental, authentic land. He blunders into rural regions and insists on viewing their folk traditions; Setsu lies to him in order to protect him from the villagers' rage and violence. Hearn cannot imagine that any of these religious and ritual observances should not belong to him. He coopts Setsu's personal stories in his literary works, rarely referring to her (as his son resentfully realizes). He also overlooks the blossoming love between his wife and his best friend and translator, who dies young of tuberculosis. Setsu skillfully allows her husband to believe in her unwavering and exclusive devotion, a loyalty that he both counts upon and discounts as he sees her as a tool establishing his own authorship and paternity.

Because I don't know Hearn's work at all, my overwhelming impression from the novel was of his arrogance and unwitting cruelty. I suspect that Truong has more sympathy with Hearn than I ended up feeling. Men get to tell the story and reap the rewards; Hearn writes a Creole cookbook (claiming Alethea's territory) and Japanese ghost stories (claiming Setsu's). Maybe there will be a point in my life where I see more pathos in the condition of the white dude caught between imperialism and alterity, nationalism and expatriatism, privilege and marginalization. But for now, I was much more taken--thanks to Truong's artistry--with these women and their stories of survival and insight. (less)
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Laura 
Nov 10, 2019Laura rated it liked it
I loved the first 2/3rds of this book so much! I found the last third, the final narrator, impenetrable. It took me weeks to get through that last section. I can appreciate the monumental task of this book and the first sections were truly great.
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Mrs C 
Jun 08, 2019Mrs C rated it it was amazing
This is a reimagined life of Patricio Lafcaido Hearn, a Greek-Irish writer with a storied life as told by three women. The first is his mom, a Greek woman who was later forced to abandon Hearn when he was 2. The second is Hearn’s first wife, a black cook whom he married while he was a young reporter in Cincinatti. The third is his second wife, a high-ranking Samurai’s daughter who was half Hearn’s age whom he married while living as a teacher for boys in Japan. Majestic and lyrical. Great for fans of Ernest Van der Kwast.

Thanks to the publisher for the advance copy. (less)
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Moumita
Oct 13, 2020Moumita rated it it was amazing
I did not like the man. I liked those around him. You can tell that this story was meticulously researched and I really enjoyed the range of voices.
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cat
Dec 20, 2019cat rated it it was ok
Shelves: read-in-2019
SO BUMMED! Her novel the Book of Salt was one of my favorite books and I was incredibly excited to read this one. Nope. I can see how others may love it, and she is obviously an incredibly talented writer, but I could barely make myself care enough to finish the book. This is probably the saddest review of the year for me. I had such expectations. Both of her other novels won rave reviews from me and I recommended them to everyone I know, and then this book, which I could not connect with at all. Seriously bummed AND still excited for anything else she writes... (less)
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Ming
Dec 25, 2019Ming rated it really liked it
"Wait, are we talking about the same person?"  Ever hear that when two or more people compare notes about a supposed "common" other who is unrecognizable to each.

In three sections, women in different countries and cultures describe Lafcadio at different spans of his life.  Each depiction could not be more distinct from the other two.  The constants are food and an Elizabeth character.  Each section is actually the story about a woman than the man they had in common. He, the professional storyteller, is used as an instrument in the service of the women with the stories.

Truong's writing is beautiful and clever; and her imagined perspectives on Lafcadio sharp and witty.  She performs, in writing, a kind of channeling, rich with the flaws of humanity and insights into its irony and contradictions.  There's an affectionate acuity in Truong's writing. (And I often think about her book, Bitter in the Mouth, the only book I reread immediately after turning the last page on the first go. And thus, I anticipated this book and will eagerly wait for more from her.)

Several quotes:

...When my father was not an echo, he spoke in circles, a snake swallowing its tail.

At midmorning, the aromas , which hung like damp laundry over the street of villas, were the same as those coming from Kanella's kitchen. Onions and olive oil. The whole island by noon was a pan of sweet onions melting....

I was spare with my words when I was with Charles, as the fewer that I used, the better we understood each other.

....We understood one another. I understood them so well that I soon despised them both....

Believing a man doesn't mean making a fool of yourself. that was Aunt Sweetie talking. Molly taught me my kitchen skills but Aunt Sweetie taught me--or she tried to--what I would need to know in the other rooms of the house. She never married, and she told me that made her wiser than most women.

Religion, Pat had said to me and then I had repeated it to Charlotte, was for people who needed to believe that death was better than life. I was afraid to tell her what else Pat had said, but I did. Heaven is a good story, Mattie, and good stories get retold....

...Pat was a terrible storyteller, and I told him so.   Pat looked up, his eye aglow. On the contrary, he said. He was a very good storyteller, as the listener wanted to know more, which was the point of storytelling.

When you've been taught that you are lesser, there was another way to empty yourself of anger, the stubborn kind, the kind closer to shame. It was cheaper than drink, but it cost those around you more.  I didn't tell Pat about this other way. he came to it on his own.

...I don't know what Creole cooking is, but if these are colored folks, then I know a thing or two about what's on their tables. What I want to know is whether these were the dishes that they cooked in their own kitchens or whether these were dishes that they cooked in the kitchens of others. The two aren't the same. The first is what they hunger for, and the second is what their hunger make them do.

..."Facts are akin to fish bones," he said. "If what you want is to serve the flesh, then the bones can be discarded," he suggested. (less)
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Toni
Sep 11, 2020Toni rated it it was ok
Shelves: a-likely-story-book-club-read
Barely 2 stars!

OMG it took reading almost 1/2 of the story before the line of writing became evident and made some sort of sense (that a journalist was taking the story of three women and their life connections to Patrick Hearn). Google Patrick Hearn to learn who he was; that's what I had to do in order to understand this story. I actually got more about the story from the GoodReads synopsis than from the book itself!

Truong has a very unorthodox writing style; I didn't particularly enjoy it. The beginning of the story and the end alike 9the stories of Casi and Setsu - mother and wife 2 ) were very confusing. Plus the interjections of Elizabeth (the journalist) only added to the confusion. It was like putting together a tough jigsaw puzzle.

SOOOOOOOOOOOOOOOO - I give Althea's story and almost 3 stars and the rest of the book I can only give one star which averages out to barely two stars! I wouldn't consider reading other books by Tuong. (less)
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Laurie
Jan 04, 2020Laurie rated it it was amazing
Shelves: adult, literary-fiction, relationships, historical-fiction, family, strong-female-characters, cultural-conflicts, marriage, americana
Yes, I was immediately drawn to The Sweetest Fruits because Lafcadio Hearn (what is it that makes him so fascinating?) is the subject....but this is not a book about Lafcadio Hearn, or only tangentially. What the book is really about is the inner life of the women in Hearn's life and through telling their tales of their lives with him, we see their love, loss and pain; and Hearn's as well. Each woman, first his Greek mother, Rosa Antonia Cassimati, then his African-American wife, Alethea Foley and finally his Japanese wife, Koizumi Setsu share their reminiscences of life with Hearn with his first official biographer, Elizabeth Bisland. But that's only the story for the public; what makes this book so good is the second story that each woman relates; the story they've held back to keep just for themselves. Monique Truong brings to her characters an individual voice and pathos which makes each woman equally as fascinating as Lafcadio Hearn. (less)
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Rachel
Feb 18, 2020Rachel rated it liked it
Patrick Lafcadio Hearn is not fictional character, I did not know that until reading the other reviews of this book on Goodreads.

His life was peripatetic. His mother abandoned him and set him up for a lifetime of trying to feel at home. Born in Greece and raised in Ireland he always seemed to be a stranger in a strange land.

His life is recounted for us by the women who loved him. I found the first two thirds of this book fascinating and beautifully written. The work begins in 1823 and ends in the early years of the twentieth century. The women are his mother, his first wife and his last wife.

The last third, written by the last woman in his life to be confusing, as others have noted.
However, I found the book fascinating and I am glad that I read it. (less)
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Eric
Jun 21, 2021Eric rated it it was amazing
Excellent. Such good decisions about how to tell this story, and the cumulative effect makes for a really pleasing and (if the metaphor holds) thought-provoking aftertaste. This is a book about Lafcadio Hearn, and a book about so much more, as he is seen and heard and grieved by three (four?) women whose own lives are partly but by no means entirely involved with his. For me the Koizumi Setsu section is a masterpiece.
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Beth
Sep 29, 2020Beth rated it it was ok  ·  review of another edition
Elizabeth Bisland is writing a story on the life of author Patrick Hearn as told by his mother Casi, his first wife Althea, and his second wife Setsu. I found the format of this book confusing with the sections of Elizabeth added in between the other three. It took me a while to follow along with the style of writing.
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Elizabeth
Sep 16, 2019Elizabeth rated it really liked it
Shelves: japan
An interesting idea and format though, because I chose to read it mostly because of an interest in Lafcadio Hearn, I finished it feeling somewhat shortchanged.
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Nguyen Xuan
Dec 20, 2020Nguyen Xuan added it
The Sweetest Fruits by Monique Truong
As I read it by Nguyen
The Sweetest Fruits relates a saga that apanned three generations and three continents around Lafcadia Hearn, also known as Yakumo Koizumi, by way of testimonies from his mother and his two successive wives.
Warning: SPOILERS
The saga started in the late 1940s on an island then under British rule in the Ionian Sea. Rosa, of noble descent, was a prisoner in her father’s house. Until she was twenty five “[he] forbade her everything except for the Villa Cassimati [where they lived] and a church in the Fortezza.”
But Rosa was not the kind of woman her father wanted her to be. She secretly dated a young Irish surgeon for the British army and they married when she was pregnant with Lafcadio. The child was two years old when Charles was reassigned to Dominica and he sent him and Rosa to Dublin to be taken care of by his mother. But nothing worked in Dublin, the coupled got estranged and Rosa returned to her home island, leaving his son, four years old, in the care of her husband’s family.
Lafcadio met Mattie in Cincinnati in the aftermath of the Civil War when she was a cook at a boarding house and Lafcadio became a boarder. She was a former slave and illiterate and he had arrived in the U.S. at nineteen with no money, left to fend for himself. By then he was a fledgling reporter for one of the city’s leading newspapers. They married when she was twenty and he was twenty three but life was complicated for a young mixed couple. He lost his job when the newspaper found out he lived with a black woman,and being together in the street was a risky venture. “If there were two or more of us, they would spot us without fail. Then, without fail, there would be trouble.” Their marriage lasted three years, more short-lived than his mother’s.
Lafcadia arrived in Japan at the age of forty in 1890, after the proclamation of the Meiji Constitution. He married Setsu, twenty two, a Samurai’s daughter, a year later. By then he had had a solid reputation in the U.S. as a writer and a journalist and he started a career as a teacher, eventually as a professor at prestigious universities. He also got Japanese citizenship and a Japanese name. Setsu and he had a happy, uneventful life, raising three sons and a younger daughter.
His only unhappy experience related to his work. Toward the end of his life “[he] wrote to friends in America for aid to find work there.” He then applied for a sabbatical leave he was entitled to for his travel to the U.S. and resigned when the leave was refused, “[c]convinced that [the refusal] was intended as a slight by the authorities in their purpose to be rid of him.”
The three testimonies are laced with large excerpts from The Life and Letters of Lafcadio Hearn by Elizabeth Bisland- for a reason.
Whereas Setsu’s testimony covers all the years she had shared with her husband until he died, Rosa’s last sight of her son had been of a four-year-old and Mattie had lived with LafcadIo only for three years. However close he had been to their hearts, Rosa and Mattie’s testimonies alone would not have been sufficient to shed enough light on the first four decades of his life.
Let the reader make no mistake, though. If there actually existed a biography entitled The Life and Letters of Lafcadio Hearn by an American writer and journalist named Elizabeth Bisland, the excerpts
in the novel are fiction, just like the women’s testimonies. Monique Truong said so in so many words since by her Acnowlegment all four protagonists including Bisland “kept Hearn’s secrets and theirs so close” and “divulged so little” “they made me work for every word.”
Ms. Truong’s mischievous sleight of hand notwithstanding, readers may find indeed hard to distinguish fact from fiction but they are warned beforehand: “Tell all the truth but tell it slanted” is the quote from Emily Dickinson that adorn The Sweetest Fruits’s frontispiece.

(less)
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Lisa
Dec 22, 2021Lisa rated it really liked it  ·  review of another edition
Shelves: usa, c21st, vietnam, 21review
What a pleasure it was to read this book!

The Sweetest Fruits, by Vietnamese-American author Monique Truong, is a fictionalised life of Lafcadio Hearn (1850-1904). Of Greek-Irish heritage, Hearn was born on the Greek island of Lefkada; was abandoned by his father and then by his mother who unwisely left him under guardianship in Ireland.  From there he was tutored in Wales and educated in France; but learned the craft of journalism and translation in the US; and subsequently in Japan became a teacher who introduced its culture and literature to the West.  As we learn from the Afterword, Truong discovered the bare bones of his life story during research for a previous book Bitter in the Mouth.  The novel had to have an authentic cornbread recipe from the South not the North, and the brief but intriguing bio that she found in an encyclopedia of food alerted her to Hearn's La Cuisine Creole: A Collection of Culinary Recipes (1885).  As a child refugee from Vietnam, Truong is fascinated by people who choose to live in exile from country, family, language, and the physical and emotional assemblage of home so she had found the topic for her next novel and The Sweetest Fruits is the result.

A deft mixture of fact and imagination, Hearn's story is told in the distinctive voices of three women who were crucially important in his life, punctuated by the contrasting voice of his real-life biographer Elizabeth Bisland.  The effect is not to make the reader doubt the veracity of these women but to acknowledge that people present different versions of themselves to others for all sorts of reasons, dubious or otherwise.

BEWARE: MILD SPOILERS

The first narrator is the illiterate (real-life) Rosa Antonia Cassimati, (1823-1882) dictating her story to Elesa, who is nanny to her second but (so far) only surviving child, Patricio Lafcadio Hearn.  En route to Dublin where she hopes to reunite with the father of this child, Charles Bush Hearn, Rosa has escaped the bullying and cruelty of her childhood home where she was held to blame for her mother's premature death and destined to live out her days in a convent.  Naïve and inexperienced in the ways of men, Rosa has to learn the hard way that men like Charles care more about their military careers in far-flung places than they do about their families.

 Commemorative plaque to Lafcadio Hearn, 48 Gardiner Street Lower, Dublin, Ireland. (Wikipedia)

The reader does not learn about the betrayal of Rosa's hopes in this part of the story.  That comes later in the second narration, which is by (real-life) Alethea Foley (1853-1913) in Cincinnati.

To read the rest of my review please visit https://anzlitlovers.com/2021/12/23/t... (less)
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 ManOfLaBook.com
Jul 23, 2020ManOfLaBook.com rated it really liked it
Shelves: 2020
For more reviews and bookish posts please visit: http://www.ManOfLaBook.com

The Sweetest Fruits by Monique Truong is the imagined story of three women who were all attached to Greek-Irish writer Patrick Lafcadio Hearn. Ms. Truong came to the US as a refugee from Vietnam, and is an award winning, bestselling author.

The novel is divided into three parts, three women talking about their relationship to Lafcadio Hearn. The first is his mother, a Greek woman who married an Irish officer in the British Army to get out of her father’s house. She followed her husband to Ireland, only to be forced to leave him.

The second, a former slave, an African-American woman from a Kentucky plantation. Making her way to Cincinnati after the Civil war working at a boarding house cook. At the boarding house she meets, and marries Hearn who is trying to make his name as a reporter.

The third, a Japanese woman named Matsue who got married to the new English teacher… Mr. Hearn. Matsue, a samurai’s daughter, gives birth to four children and collaborates with Hearn in his literary ventures.

I knew nothing about Patrick Lafcadio Hearn, I actually only found out he was a real person after finishing to read this book. The Sweetest Fruits by Monique Truong is the author’s attempt to tell the readers about the Greek-Irish writer through the women who knew him throughout his life, through their words, acts, and deeds.

The book has its ups and downs, the last third took a bit of concentration and perseverance, but overall I though that the writing was witty, and the narrative sharp. The author does not shy away from showing the humanity and flaws in the women who tell the story, as well as Mr. Hearn who had a tremendous impact on each one of their lives.

I almost skipped this book because the synopsis made it seem like it would be a history of one of those “great men” no-one had heard about. Instead we get different view points of what made Mr. Hearn’s voice so memorable to his fans, through tales from the women who fell by the wayside, but have had as much an impact on the writer as he had on himself.

What I thought was remarkable is that the author did not make Mr. Hearn the villain, nor the antagonist even though the story is told through the eyes of the women who loved him, the ones he loved back, and did wrong during his life. The author simply implies that due to childhood disability and dark skin he can relate to people who were marginalized at the time, and some are still marginalized today.

Frankly, I had no sympathy for Hearn, I am not familiar with his work and – even though I don’t think it was the author’s intention – he comes off as a jerk, arrogant, and even cruel. Even though Mr. Hearn is the focus of the book, the women telling it, survivors one and all, are the ones to give the reader insight. (less)
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