2016/03/28

Living the Quaker Way: Discover the Hidden Happiness in the Simple Life - Kindle edition by Philip Gulley. Religion & Spirituality Kindle eBooks @ Amazon.com.

Living the Quaker Way: Discover the Hidden Happiness in the Simple Life - Kindle edition by Philip Gulley. Religion & Spirituality Kindle eBooks @ Amazon.com.



Living the Quaker Way: Discover the Hidden Happiness in the Simple Life

byPhilip Gulley

Format: Kindle EditionChange

Price:$11.99

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Editorial Reviews

From Publishers Weekly

Quakerism has many admirers but considerably fewer adherents. Gulley, a Quaker pastor and much-published author (The Evolution of Faith), hopes to reach new members with his newest work, part of the inaugural list of a new imprint aimed at the spiritually curious. He explains central Quaker values and practices—simplicity, peace, integrity, community, and equality—in clear and inviting ways, drawing on Quaker history to provide context and illustration of the distinctive ways of the Religious Society of Friends (another name for Quakers). He also draws on his own life, acknowledging shortcomings in ways that disarm and attest to the Quaker value of integrity of speech. The set of queries at the book&'s end is extremely helpful; queries are spiritual tools for self-examination and reflection that can give readers a small taste of the faith. The author goes light on his trademark charming humor, which is unfortunate; religion goes down easier when preached with a smile. Still, Gulley might make nightstand Friends—people who flirt with Quakerism, reading about it before going to sleep. (Sept.)

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From Booklist

“I took a test on the Internet,” a newcomer told Quaker pastor Gulley, “and it told me I’d be happy as a Quaker.” Others saying much the same thing reconfirmed Gulley in his “long-held suspicion” that more people are philosophically Quaker than ever join a Quaker meeting. They are attracted by the Quaker way of life, which is best expressed in the basic Quaker testimonies of simplicity, peace, integrity, community, and equality. Gulley devotes a chapter to each testimony—a persuasive homily delivered by a very personable minister—and considers the contemporary appeal of the Quaker understanding of the particular testimony being discussed. His aim throughout is not “for you to seek out the nearest Quaker meeting” but to help others “embrace these values . . . so that our world might be transformed.” In conclusion, he offers a month’s worth of daily queries—examples of the kinds of questions Quakers use to guide themselves in living out the testimonies—for readers’ reflection should they chose to take the Quaker way. --Ray Olson

5.0 out of 5 starsFull to Overflowing with Timeless Wisdom and Insight

ByFaithfulReader.comon October 23, 2013

Format: Hardcover

Philip Gulley is the author of 17 books, host of the PBS programs “Porch Talk with Philip Gulley” and “Across Indiana,” and a contributor to The Saturday Evening Post. More importantly, though, Gulley is a Quaker (the Religious Society of Friends, or Friends Church). His kindness-laced, easygoing style makes reading his work a restful, peaceful endeavor. Quite in opposition to the chronic, hurry-hurry of the day, settling down for a long read is simply medicine to the soul.



And wisdom? LIVING THE QUAKER WAY is full to overflowing with timeless wisdom and insights for bettering not only one’s own heart, mind and soul, but also everyone else’s too. Gulley makes it his mission to keep a sharp lookout for the well-being of everyone who crosses his path. He and his wife make it their lifestyle to live simply, contentedly, peacefully, and with a consistently service-minded purposefulness.



In this lovely resource, Gulley explains what a Quaker is (and what it isn’t). He shares that unity is very important to the Quakers, and yet they allow themselves areas of disagreement, so it is difficult to pinpoint exactly what a Quaker is to outsiders. Quakers, writes Gulley, espouse simplicity, peace, integrity, community and equality. In many ways, they aspire to live by the evangelical’s fruits of the Spirit, but while they may use the Bible for a source of their beliefs, they embrace other religious principles and religions as well. Christians would discover that Quakers live their lives as Jesus taught, but they don’t require the sacrifice Jesus gave for their salvation.



Readers will value Gulley’s insertion of today’s modern issues and problems into his timeless text on living simply. He offers real-life scenarios of folks who have gotten on the mindless, endless treadmill of materialism and then opted out (and how they did it and what they gained from their choice). He also hits upon the taxes Americans are forced to pay and how a good portion goes to military support (he again offers alternatives to this standard). Perhaps one of the most fascinating parts of this text is his persuasive section on how to live life more simply (and what the immense gains are when this freer path is chosen).



At the close of the book, Gulley includes a reflective question section where readers ask themselves a question each day for deeper contemplation or for use in a group. Among these thoughtful queries: Do I live simply and promote the right sharing of the world’s bounty? Do I keep my life uncluttered with things and activities, avoiding commitments beyond my strength and light? Do I refuse to let the prevailing culture and media dictate my needs and values? Do I recognize when I have enough? Do I keep myself informed about the effects my style of living is having on the global economy and environment? When differences arise, do I make an earnest effort to end them speedily? Do I treat conflict as an opportunity for growth, and address it with careful attention?



Surely, even with a cursory read through this fine text, readers of many faith traditions will find themselves thoughtfully challenged and encouraged. No wonder Gulley’s work and words are so transcendent.



Reviewed by Michele Howe

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3.0 out of 5 starsIs Quakerism a religion or a way of life?

ByTeddy's Mamaon October 13, 2013

Format: Hardcover

The Society of Friends, or Quakers, is considered a religion that has been around about 400 years. Most people if asked to define Quakers would probably start with how they used to dress like the pilgrims and are rather conservative "religious" folk. Anyone who reads Gulley's book will learn contemporary Quakers don't fit that description. Though they may (or may not) be conservative in their dress or habits they cannot be put in a one-size-fits-all box.



I have always thought the Quakers were an interesting group but did not know much about their beliefs. After reading thisQuaker book some of my thoughts have been confirmed...they are active in political and social issues, live simply, there are meeting houses not churches with many styles of worship, they are generally pacifists. There are others I was not aware of...some meetings have pastors some do not, what they believe is not confined to the bible, there is no formal joining of the meeting, one can join or not and still be considered a Quaker...are a few of the things I learned.



Gulley explores the Quaker Way; simplicity, peace, integrity, community, and equality. His views are interesting and thought-provoking for me. Some I agree with, some I disagree with, and some I am still thinking about.



Right from the first chapter, What is a Quaker?, I found myself surprised by some of his statements and I kept asking myself is the Society of Friends a religion or a way of life, a philosophy? Apparently, it is a question they ask themselves with many different answers. For example, from the first chapter:



"...For some Friends-indeed for most Friends-Quakerism is first a religion, an understanding and experience of God that leads to a certain way of life. But for others it is a way of life rich in its own right, needing no origin in or confirmation from a divine entity."



"... while Quakerism for some Friends is a way of life rooted in our experience of God, that is not the case for all. At one time, I would have mightily resisted that view, but now I am quite willing to welcome as brother and sister those persons whose integrity will not permit them to affirm a god they have not encountered. Though our perceptions of the Divine may differ, our mutual commitment to the Quaker way allows us to stand with one another as Friends and friends."



At the end of the book there are 30 questions, Queries, to consider for yourself. Gulley encourages the reader to use them as a personal check-list of sorts or as a small group discussion. The questions are well worth pondering and discussing.



Overall, I liked the book because I like to hear what others think about God and faith and life. I also liked it because it made me look a bit closer at what, and why, I believe. It's worth a read but probably not for everyone.



This book was sent to me by Waterbrook Multnomah free of charge in exchange for this review.

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5.0 out of 5 stars

The Quaker view of how to live the life we are intended to live.

ByJoseph Palenon November 15, 2013

Format: Kindle EditionVerified Purchase

The Way---



I am much older than Phil Gulley, but am willing to readily admit that he surpasses me in the wisdom department. His two books “ If Grace is True” and “If God is Love” written some years ago with James Mulholland, were very helpful in my growth as a new, middle aged Christian, who had earlier rejected the Church as a den of hypocrites. In this book, I see the source of his wisdom – of course from God, but from God through the practices and beliefs of the Quaker Church. This book is a reminder that the true principles of right living are: Loving God (loving his created Natural Universe) and Loving Others (his created Creatures). This truth is independent of religion, but is especially emphasized by the Quaker Faith. I loved this book. It was another encouragement to continue on the same path, the Way, despite bumps and potholes, and all the hypocrites who appear along the way, as they did in Jesus’ day.

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5.0 out of 5 stars

Reflection and thoughts

ByChuck Jenkinson September 19, 2013

Format: Kindle EditionVerified Purchase

I really looked forward to reading this book because I have enjoyed so many of Philip Gulley' s other books and writings. This book speaks directly to me, and in many cases for me. I could not read this book without thinking about the many feelings Phil must have felt while writing this book.



I am reading this book during a period of time when their are people of privilege who want to shut down the government so others could not have health care insurance like they possess. I think about what their thought process might be and wish they would take the time to reflect on concepts such as the Quaker way. Injustice is not a new concept and will probably be with us until the end of time.

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5.0 out of 5 stars

A non-coersive way to live faithfully

ByRuth E. Nayloron December 26, 2013

Format: HardcoverVerified Purchase

I love Philip Gulley's way of lightening a serious load. His naturally humorous personality permits him to be delightfully entertaining or deeply serious and thought provoking. I think I've read all of his books, beginning with the playful Front Porch tales and more recently his co-authored book on God's grace and this one on the Quaker way.



Marriage moved me away from the Quaker community in which I was raised but I've always valued the emphasis Quakers place upon simplicity, integrity, community, service, non-resistance, contemplation, and peace within. These are the very qualities that Jesus teaches.



There is much to challenge us today within these pages. Gulley does not condemn. He's brutally honest about his own temptations and shortcomings. And in the typically Quaker way, he is not proselytizing. He invites the reader into a way of living that seeks to see "that of God in every human-being" and into being a person of peace, love, forgiveness and grace.



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4.0 out of 5 stars

An Explanation of Ethics

ByAmazon Customeron November 25, 2013

Format: Kindle Edition

"Living the Quaker Way" is an interesting, easy-to-read book covering what the author sees as the basic ideas of the Quaker faith. The author is careful to point out that the Quaker faith can be viewed as either a religion or a way of life (or both), and that the ideas and beliefs within the faith are extremely varied. Although it seems that the Quaker faith is difficult to "pin down" even for the author, who is a Quaker pastor, he narrows the ideals of the faith down to simplicity, peace, integrity, community and equality, creating the five-letter acronym S.P.I.C.E. The author also points out that these five ideals are not exclusive to the Quaker faith or way of life, nor are they even exclusive to any particularly "religious" way of life at all.



I appreciated the author's honesty and openness, and his use of personal stories to illustrate his points. I enjoyed the book a great deal, but did not come away with a very succinct idea of what Quakerism actually is. But, I think that perhaps this was the author's point--the Quaker faith or way of life is so open and varied that it can be a spiritual home for virtually anyone who seeks a faith that is based more on a sound (yet individualized) ethical structure, rather than dogma.



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5.0 out of 5 stars

Excellent book on living as a Friend

ByWanda H. Gileson February 25, 2015

Format: PaperbackVerified Purchase

This is the best book that I, a lifelong Friend, have read on Friends faith and practice, particularly practice. Gulley takes up five prime Quaker values---simplicity, community, peace, integrity, and equality. Each receives a thorough, thoughtful, modest, and clear discussion, with a generosity of spirit I found quite remarkable. He is a progressive Friend; he has more than entered the current century. But his values are as strong and solid as those of the founding Friends, and his style is accessible, respectful, and pleasant. I highly recommend this book for a good understanding of contemporary Friends. It is not entirely theoretical; it includes human experience. Very fine.

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3.0 out of 5 stars

Interesting Insight for a better life from a best-selling author & Quaker Pastor.

ByCristion January 22, 2014

Format: Kindle Edition

The premise of this book intrigued me from the second I read the above description. I was interested in learning about the Quakers and I also wanted to read Philip Gulley's thoughts on applying Quaker principles to live a better, more peaceful life. I did come away from the book feeling like I had my eyes opened to some new ideas that I hadn't thought of before or had thoughts that I have long held confirmed by someone else feeling the same way. The Quaker's are peaceful people and they are all about serving others, living modestly, having integrity, taking care of others and participating and being a part of a tight knit community. All of the Quaker principles mentioned are examined in detail in Living the Quaker Way. Sulley illustrates these principles by being open and relaying personal stories throughout his lifetime that relate to each. I love how honest the author is, he is not perfect but you can tell he truly just wants to be a good and peaceful person. I did feel like there were great thoughts in this book about making the world a better place, especially the section on community. I found myself nodding my head vigorously the whole time. I truly think if we were more connected, closer knit and relied on each other as our grandparents did with their neighbors and even their families, we would all be a little happier and there would be less of a prevalence of depression.



As far as learning more about the Quakers as people and a group, I really didn't feel this book delivered in that area, but then the point of this book was not to preach Quakerism, but to share ideals and principles that would indeed help this world be a better place. This book isn't one that is trying to convert anyone, but it does what it sets out to do, sharing some great insight. Because of that, I would recommend this book if you are looking to better yourself or just enjoy reading inspiration books.



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5.0 out of 5 stars

Eat lots of oats?

ByJ. Lietzon October 16, 2013

Format: Hardcover

Living the Quaker Way: Timeless Wisdom for a Better Life Today by Philip Gulley is a discussion of the Quaker beliefs and pillars of simplicity, peace, integrity, community and equality. What I can appreciate the most is simplicity in my own life and community as a more overarching issue.



For me, simplicity is an ideal state of being. My reality is that with three kids, school, preschool activities, a lot of doctor's appointments, freelance writing assignments and just plain old life, it seems like an unreachable goal. However, a lot of it is stuff that I do to myself. We make life more complex than it needs to be. The Quakers have some interesting ideas on this.



In current events, there's been so much disunity in our government, with some people fighting just to fight, or so it seems. It seems like the politicians only care about who donates the most money to their ongoing campaigns. The gerrymandering ensures that they'll get re-elected, even if they have a 10 percent or less approval rating, which is what Congress currently has. I think we could all glean some pearls of wisdom from this book.



The book includes discussion questions as well as personal anecdotes. It's an easy read, it's not preachy, and it conveys a lot of material to think about.



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5.0 out of 5 stars

A most thought provoking book...

ByDr. Darryll W. Barksdaleon October 19, 2013

Format: Kindle EditionVerified Purchase

I like to learn about how other religions think about the world and Pastor Gulley does a great job opening up the Quaker mindset for us to explore. While I may take issue from time to time, I still find the book to be most readable and educational. Understanding the basic premises of any Faith is the first step in truly understanding that Faith and their belief structure. It is not a text on theology per se but rather a statement of beliefs written in a simple yet thought provoking manner. Wonderful and touching personal anecdotes interspersed throughout the book give life to the principles and foundations of the Quaker beliefs. No matter what your Faith, you will find this to be an interesting read and one that perhaps will act in a positive manner to influence your personal thoughts and behaviors. But of course, I have found all of Pastor Gulley's books to do just that.............they all seem to make a positive impact upon the life of the reader.

This We Can Say eBook: The Religious Society of Friends: Amazon.com.au: Kindle Store

This We Can Say eBook: The Religious Society of Friends: Amazon.com.au: Kindle Store

This We Can Say 
by The Religious Society of Friends (Author)

Prepared over a period of nearly 10 years, this book is the distillation of the thoughts of around a thousand Quakers with an interest in spiritual subjects, including inspirational writings and personal stories about challenge and opportunity, which reflect on the geography and social history of Australia.

Arranged under subject headings such as 

- Experiences of the Spirit, 
- Images of God, 
- Silence and stillness, 
- Faith in action, 
- Prayer, 
- Truthfulness and integrity, 
- Simplicity and peace, 
- Life stages and challenges and Indigenous people.

This We Can Say can be used for personal study and meditation, for group work or just for inspiration.

Includes an extensive glossary, sources, index and history of the Quaker movement in Australia.
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Quaker faith & practice eBook: Britain Yearly Meeting: Amazon.com.au: Kindle Store

Quaker faith & practice eBook: Britain Yearly Meeting: Amazon.com.au: Kindle Store

Quaker faith & practice Kindle Edition
by Britain Yearly Meeting (Author)
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Review:

Worthwhile Reading for (Mature Believing) Non-Quakers Too 12 July 2015

By Joshua Gaudreau - Published on Amazon.com

I've always been interested in reading how different "streams" of Christianity practice their faith, and last year read the Hutterite Confession of Faith (see my review here: http://wp.me/p2xQEQ-8Q ), which was great. So when I saw "Quaker Faith and Practice" on Amazon, I wanted to pick it up.

One thing I found surprising right off the bat was a lack of the history of the Quakers; how they came to be called that, when and by who they were founded, etc. The introduction was a history of the manual itself only. In that way, this book really is a manual for Quakers themselves who (presumably) know this history already. This information is readily available on Wikipedia of course, but reading it from a Quaker perspective would have been insightful. Because of that I won't say much more about their beginnings here beyond to say that the term "Quaker" began as a derogatory term, but over time gained acceptance amongst their practitioners (they also call themselves "The Religious Society of Friends").

As a non-Quaker, I found the parts on the necessity of listening in silence until God speaks, especially in community, to be fascinating. I knew of the Quaker practice in their worship gatherings already, but reading the ideas behind it (especially the emphasis on doing it in community - not as individuals in the same room but doing it together) encouraged me to continue trying to practice it in my own life, both on my own and to now include others when I can.

"True silence..." said William Penn, "is to the spirit what sleep is to the body, nourishment and refreshment." (2.14)

"Worship is our response to an awareness of God. We can worship alone, but when we join with others in expectant waiting we may discover a deeper sense of God's presence."
Advices and Queries (1.02/8)

The sections "Meeting for Worship" (2.35 ff), "The Sense of the Meeting" (3.02 ff), and "Our Community" (10.01 ff) were also worthwhile readings.

I skipped past all the business regulation items, of course, it having no relation to me; however, the fact that they aim to conduct business meetings as they do their times of worship is great - and one day if I'm in a church business meeting (and am able to) will introduce this idea to the participants.

I was very saddened to read of all the more liberal theological & moral ideas that has seeped into Quakerism; They mentioned it was introduced at the Manchester Conference in 1895 (19.60), and not as a bad thing.

And so God is sometimes referred to in terms like "whatever he is to us," or as a non-personal seeming "inward Light."
The Bible was seen as a non-authoritative book by some sections (which, when compared to Jesus/The Holy Spirit I agree it is subservient.
George Fox is quoted saying "If we did not have the Scriptures... Jesus is enough" which I like), and personal experience of the Light as superseding it.
My own thought on this is that,
while God is bigger than the Bible and will still speak to us outside of it today (as Quakers teach), He will never contradict the Bible (which some sections in this document disagree with).

While this book is meant to be a manual, there are a lot of personal testimonies and anecdotes included in each section from Quakers throughout history; the writers were careful to include both men and women and non-Europeans when they could. These were fascinating, but because of what I found in my previous comment, I tended to skip many of them that were post-1700's. Of course, like in every denomination, not all Friends are theologically liberal and not all of them are conservative, but either way they are a part of the global Body of Christ and their voice is worth listening to and engaging with and learning from.

On the plus side, reading this document has inspired me to seek out other Quaker writings, such as those by George Fox (the founder), Thomas Kelly (his "Testament of Devotion" being on my to-read list for some time already) and William Penn. Interestingly, as I was writing this review I learned that Dallas Willard was a Quaker (I'm reading his "Divine Conspiracy" right now & recommend it). I've also loved Richard Foster's works, another Quaker, especially "Streams of Living Water" and the more famous "Celebration of Discipline," both of which I highly recommend.

So, in conclusion there are some valuable ideas in "Quaker Faith and Practice" that I will refer back to and continue to learn from and practice in my life, but as a non-Quaker I wouldn't recommend it overall, and especially not to an immature believer.
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HASH(0xa3029f0c) out of 5 stars
Good to get an easy update! 12 January 2014
By DefSufi - Published on Amazon.com

The yearly Faith and Practice from the Britain Yearly Meeting is often hard (and expensive) to come by if you're in the US. It's great to see the BYM offering more and more of their books and reports as PDF and ebooks. Hurrah for Amazon US to have this title (since if you try yo buy the ebook from the British Quakers, you can only do so if you're in the UK!)

위안부 할머니 41명, 외교부장관 상대 헌법소원 제기 | 다음뉴스

위안부 할머니 41명, 외교부장관 상대 헌법소원 제기 | 다음뉴스



한일 위안부 문제 합의

위안부 할머니 41명, 외교부장관 상대 헌법소원 제기

민변 "한일 합의내용에 심각한 문제"한국일보 | 강철원 | 입력 2016.03.27. 17:41
위안부 피해자 41명이 지난해 한국과 일본 정부의 ‘위안부 합의’로 기본권을 침해 당했다며 헌법소원을 냈다.
민주사회를 위한 변호사모임(민변)은 위안부 피해자 할머니 29명과 유족 및 생존 피해자 가족 12명을 대리해 헌법재판소에 헌법소원 청구서를 접수했다고 27일 밝혔다.
민변은 한일 외교장관이 발표한 합의내용에 심각한 문제가 있다고 주장했다. 민변은 청구서를 통해 “일본 정부는 중대한 인권침해에 대해 법적 책임을 져야 하지만, 합의에서는 도의적 책임을 인정하는 데 그쳤다”며 “또 위안부 징집과 성폭력은 일본 정부의 국가범죄이고 불법행위이므로 일본 정부가 책임을 져야 하는데도 합의 발표에서는 군의 문제로 축소해 책임을 극도로 희석시켰다”고 비판했다. 민변은 정부의 이 같은 합의로 위안부 피해자들의 헌법상 기본권이 침해됐다고 비판했다.
지난해 12월29일 위안부 피해자 할머니들이 정부의 일본군 위안부 협상 타결 내용을 설명하기 위해 나눔의 집을 방문한 조태열 외교부 2차관에게 항의하고 있다. 서재훈기자 spring@hankookilbo.com
지난해 12월29일 위안부 피해자 할머니들이 정부의 일본군 위안부 협상 타결 내용을 설명하기 위해 나눔의 집을 방문한 조태열 외교부 2차관에게 항의하고 있다. 서재훈기자 spring@hankookilbo.com
절차상 문제점도 지적했다. 민변은 “일본 위안부 문제에 대해 최종적이고 불가역적인 해결을 확인하는 협상을 타결하면서 피해자 당사자들과 가족들의 의사를 묻지 않아 헌법상 보장된 절차적 참여권과 알 권리를 침해했다”며 “한일외교장관합의는 피해자들의 기본권을 침해한 ‘정치적 타협’에 불과하다”고 했다.
정부는 지난해 12월 28일 일본 정부가 위안부 문제에 대한 책임을 인정하고 위안부 피해자를 위해 설립하는 재단에 10억 엔을 내놓는 대신 이 문제를 최종적이고 불가역적으로 마무리 짓는 데에 합의했다. 하지만 일본 정부는 이후 박근혜 대통령과의 전화회담에서 “일본군 위안부 문제가 1965년 청구권 협정으로 최종적이고 완전하게 해결됐다는 일본 정부 입장에는 변함이 없다”며 “또 위안부를 강제로 연행한 증거가 없고 위안부는 조작된 것”이라고 주장하는 등 합의 전 입장을 고수하고 있다.
앞서 헌법재판소는 2011년 8월 위안부 피해자 64명이 “정부가 한일청구권 협정과 관련한 외교적 보호권을 행사하지 않아 헌법상 인간의 존엄과 가치를 침해 당했다”며 낸 헌법소원에서 재판관 6(위헌) 대 3(각하)의 의견으로 “국가가 청구권 협정 절차에 따라 위안부 문제를 해결하지 않은 것은 위헌”이라고 결정했었다.
박지연기자jyp@hankookilbo.com

Revised outline for Presentation at Peace Forum

Educating for Peace on the Korean Peninsula
http://www.afsc.org/document/educating-peace-korean-peninsula

Wuna Reilly
American Friends Service Committee (AFSC)
Dalian, China



Presented at the Conference:
“The Tasks of Peace Education in Asia and the Role of Religions”
November 9-10
Seoul, Korea


For most scholars, non-government organizations (NGOs), and educators, “peace education” generally refers to providing education about peace—teaching, writing, and talking about various aspects of promoting, achieving, and maintaining peace. In my presentation today, I would like to talk instead about “educating for peace.” By educating for peace, I refer to the use of diverse educational programs in order to advance the cause of peace. I believe that education can be one of the most powerful ways to promote peace on the Korean peninsula and in Northeast Asia. In particular, educational programs can be very effective in building ties of cooperation across dangerous divisions and in reaching out to North Korea. I believe that educational programs have perhaps the greatest potential to bring about the kinds of mutual understanding, personal friendship, cooperation, and confidence at the personal, institutional, and national levels which are necessary for the transition to a more peaceful and prosperous region.

I should first define what I mean here by education. I am referring to all types of education and training, including capacity-building projects, exposure study tours, educational exchanges, as well as more traditional classroom education and professional training programs. Educational programs which are done with the goal of helping other people, without personal benefit, are uniquely suited to building interpersonal trust and mutual assistance. Education can strengthen mutual understanding and bolster the confidence and capacity of all participants. As anyone who has ever been a teacher understands, in any good educational setting, the teachers learn as much as the students, if not more. Such education which is given without prejudice, with respect and with sincerity, can be transformative for everyone involved. Education, if we understand it broadly enough, can be a powerful force for peace. But it is necessary that we design and implement educational programs with a clear sense of what are the obstacles to peace in this particular situation, and an understanding of how an educational program will help contribute to transforming the situation into a more peaceful one.

My presentation will proceed in three parts. First, I will define the current political situation in relations with North Korea, focusing on the roles and involvement of the major political actors in the region, including the United States. Laying out this groundwork is essential for understanding how education can play a role in this particular situation. Then, I will talk about the potential for educational and training programs to address some of these divisions and problems, focusing particularly on engagement with North Korea. I will give some examples of the kinds of programs that I believe to be particularly important, and talk about the obstacles and potentials that these programs may face in the future. Finally, I will explain how this approach of “educating for peace” can help to broaden and deepen our understanding of peace education.

I. Situational Analysis

To reach peace in Northeast Asia is a long and difficult journey. The memories of the Japanese invasion and colonial era, the cold war ideological division, and the different social political systems have influenced generations of people in different countries. The polarization along different economic systems among these countries has magnified the fault line. These multi-layered deep conflicts can not be solved in a short time or by one document. Patience and forgiveness is the only way to help us work toward peace.

At the present time, the situation in the region is still extremely tense. The North Korean nuclear test poses powerful challenges on many levels. At the global level, it challenges and could further undermine the Nuclear Nonproliferation Treaty as well as international norms established to contain and ultimately eliminate the catastrophic dangers posed by nuclear weapons.  At the regional level, the nuclear test exacerbates anxieties among North Korea’s neighbors about their own national security and could in time generate a regional nuclear arms race. The nuclear test also tears open one of Northeast Asia’s deepest wounds - the Korea War.

The Korean War is not over.  Fighting ceased with an armistice, not a peace treaty, and US troops remain in South Korea. For many in the North, the presence of the world’s most powerful military on their southern border is a vivid reminder of their continued vulnerability to powerful external actors.  The fact that the United States forces fought under the United Nations flag in Korea undermines North Korean trust of the UN even today. The US invasion of Iraq has further eroded North Korea’s confidence in relying upon the international system to ensure its national security.

The nuclear test signals, in part, a declaration by the government of North Korea to their own citizens that, with or without foreign assistance or cooperation, they will defend themselves. The world should not underestimate or ignore this sentiment, just as we cannot pursue policies of non-proliferation without considering the security environment which leads states to pursue nuclear weapons capabilities. The security concerns of North Korea must be taken seriously. Isolating or ignoring North Korea is not only unrealistic; it is dangerous.

After the second nuclear test, the Unite Nation member states have increased sanctions towards DPR Korea. As a result, the situation around the Korean Peninsular has been getting more complicated. Political changes and tensions within key countries which relate to the DPRK have greatly increased uncertainty over the future direction of the Korean Peninsula.  While the new Obama administration in the United States has not yet clearly laid out its policy toward Northeast Asia, South Korea’s president has turned his more hard-line DPRK policy into a domestic political struggle with groups who are less critical of the North.  Adding even more uncertainty to the situation is the concern over Kim Jong Il’s health, the transition to the next generation of DPRK leadership, and questions about DPRK domestic stability.

Since President Lee Myong Pak took office early last year, the denouncing of the Sunshine policy developed by former President Kim Dae-jung has turned into a total reversal of the ROK’s policy toward DPRK over the past decade. All major intergovernmental projects between the North and South have either totally stopped or been severely damaged. To echo the ROK’s denunciation of the Sunshine policy and the related joint declarations, DPRK has announced its intent to abolish all agreements with the ROK, including the peninsular peace treaty. The results of this hard landing in response to the ROK’s policy change were not expected by either the ROK or the DPRK. They seem to have both miscalculated the other’s response, due perhaps to a failure to acknowledge the hard realities of each other’s domestic environment.   For the DPRK, it has lost millions of dollars of income generated by inter-Korean cooperation.  For the ROK, it has lost immeasurable value in its soft power gained by Kim Dae-jung’s Sunshine Policy.

In February 2009, US Secretary of State Hillary Clinton visited three Northeast Asia countries: Japan, South Korea and China. Clinton’s visit has shown that the Obama administration has chosen a practical and limited approach toward Northeast Asia and the DPRK issue. For the Obama administration, the first and most important issue is the financial crisis and global economic recession. The second set of issues is related to the Iraq war and Middle East issues including Iran.  Within Northeast Asia, the North Korea issue is not very closely linked to the US’s domestic economic concerns, and therefore has not been particularly high on the foreign policy agenda.

From the perspective of costs and benefits, this approach to the DPRK is a logical choice for the Obama administration. Fully ‘solving’ the Korea Peninsular issue is an ambitious goal which would require that the DPRK to give up all nuclear weapons and sign a peace treaty with the US.  This would ultimately mean that the US has to restructure its entire Asia-Pacific security structure, including the alliances and military bases in Japan and South Korea. At this stage, given the US’s current political and economic priorities, it is not possible for the new administration to take on such a shift.  The new administration’s approach may disappoint the wish of some in the DPRK to resolve the nuclear issue and advance diplomatic relations as soon as possible both for domestic political reasons and financial reasons.  However, the DPRK may have very little leverage on the negotiations with the US since the pros of solving the issue do not exceed the cons, at least in the US’s point of view. If the DPRK misunderstands the viewpoint of the US government, it may take other extreme steps to attract attention, as it has in the past.

Finally, this year marks 60 years of Sino-DPRK diplomatic relations. Premier Wen Jiabao’s trip to Pyongyang to commemorate the ‘year of friendship’ reiterated the alliance ties, and also may have provided some stimulus to re-start diplomatic talks in the region. Kim Jong Il’s trip to the airport to receive Wen was a clear signal of the importance that relations with China hold for the DPRK. Even though these high level exchanges did signal some warmth in Sino-DPRK friendship, they did not change the fundamental nature of the Sino-DPRK relationship.

In sum, regardless of the conflict at the moment, without bring a society to a sustainable economic level, all conflict will continue to worsen. On both the economic and diplomatic fronts, the DPRK still faces many obstacles. It lacks the political and economic structures to effectively deal with the outside world, and lacks personnel to carry out long-term, extensive exchanges.  Officials persistently underestimate the time and changes needed to fulfil their own domestic needs, much less to address the necessary changes in the international political environment.  The political and economic situations are closely related: both demonstrate the scarcity of human expertise to devise and carry out successful policies of economic reforms and political engagement. After half a century of a command economy, knowledge of how to conduct profit-oriented business and administer a modern market economy is extremely scarce within the DPRK.  North Korean institutions pursuing important reform initiatives lack access to information, international resources, networks, and innovative concepts. Without any comparative context, it is difficult for North Korean officials and experts to evaluate their own economic situation or develop new strategies.  Developing such “human capital” is essential for sustainable, equitable economic development in North Korea and for moving toward a more peaceful Northeast Asia region.  

II. Role of ‘Educating for Peace’ with North Korea

In this difficult environment, educational programs can help to build the human capacity necessary within North Korea to support sustainable engagement with the outside world and to support its domestic economic change and development. I will just list a few of such typical programs:

1. Long-term educational programs

Projects which bring North Korean experts and students out to China and other neighboring countries for extended study programs can provide a number of important benefits for peace. First, they give an opportunity for individual exchanges and first-hand experience of life in a very different society. Building such ties of personal trust and familiarity with the outside world will be critical in fostering the level of confidence that is necessary for the DPRK to make successful transitions to a more open economy and society. Second, such programs can work with a younger generation of DPRK experts and students—ideally people in the 20s and early 30s. This provides an invaluable opportunity to influence their life-views for decades to come. Sociologists have found that formative experiences in these younger years have a profound impact upon people’s life choices and values for the rest of their life. Finally, such programs build institutional ties between North Korean institutions and their partner institutions in the region. This provides a long-term foundation for further engagement and cooperation as the political environment improves.

2. Short-term study tours

For higher-level DPRK officials, it is more valuable to have brief study tours to neighboring countries in Asia. These programs can provide an invaluable ‘eyeopening’ opportunity for influential individuals to learn about institutions, policies, and experiences in critical areas of economic development for other similar countries.
Learning from others’ experiences provides a valuable comparative context for DPRK officials and experts who will have to develop their own, unique path forward, based on their specific context, strengths, and limitations. These study tours and other exposure programs can have more direct or immediate impact, as influential officials have the resources and opportunity to direct resources and make policy decisions within the DPRK.

3. Workshops and Conferences

Multilateral gatherings which bring together experts, officials, and other organizational representatives can provide an important opportunity for people to build ties of personal trust, to exchange information and experiences, and to plan joint programs together. Such workshops with the DPRK are generally most productive if they are conducted in a quiet, ‘off-the-record’ format, and are oriented toward the discussion of practical issues. They work best if they are oriented toward a collective program or issue, rather than everyone focusing on North Korea or prescribing a certain solution for the DPRK. If it is a truly equal and open gathering, with everyone moving together toward a common goal which has clear and obvious benefits for the participants, then such workshops can be a productive venue for collaboration, trustbuilding, and future cooperation.

In sum, all of these programs are examples of how “educating for peace” can play an important role in promoting peace on the Korean peninsula. There are several common factors which must be remembered, however. First, all such programs should be practical, oriented toward delivering real, specific benefits for the DPRK. Rather than talking about abstract ideas or vague concepts, it is better to have a focused, technically-oriented program which meets the real and pressing needs of DPRK participants today. Secondly, the programs should always be sensitive to the very real and pressing limitations imposed on DPRK participants by their domestic environment. An unrealistic expectation of what DPRK participants might be able to say or do once they leave the country temporarily can damage long-term cooperation and harm fragile trust. A sophisticated understanding of the complex realities of North Korean politics, society, and economy is essential. Finally, as all good educational programs, these should never been seen as ‘preaching’ or prescribing a given answer or approach. Only educational programs which are truly designed and implemented with an approach of sincere respect and equality can be effective contributors to peace.

III. Conclusion

In conclusion, I would like to suggest that we should broaden our understanding from “peace education” to “education for peace.” I believe that we should broaden our understandings in several ways. First, we should adopt a broader definition of what we consider as education, to include a wide variety of exposure visits, study tours, short-term training programs. Second, we should broaden the focus and content of these programs. Paradoxically, simply talking about “peace” will not bring peace. Instead, we need to recognize in each particular situation, what are the obstacles to peace and how can we use a diverse range of educational programs in order to advance toward a real and sustainable peace. Finally, we should expand beyond the traditional focus just on youth in doing education for peace. We are never too old to learn. The definition of what we teach, who we teach, and how and where we teach should be driving our activities in the area of education for peace. Only then will we bring the full power and potential of education to our work for peace, in Korea and around the world.



Quakers in the World - Quakers in Korea

Quakers in the World - Quakers in Korea


Quakers in Korea

The Quaker presence in Korea dates from the end of the Korean War (1950-53).  In the aftermath of the war, The Friends Service Unit (FSU) – a joint arm of the British Friends Service Council and the American Friends Service Committee – provided humanitarian and medical aid to refugees and others affected by the war.
From their base in Kunsan, the FSU initially tackled problems of severe malnutrition.  Later Houses for Korea was set up by AFSC’s Floyd Schmoe, providing refugees with the materials and training to construct their own houses.  Schools were started in the camps, with Korean teachers paid for by the FSU.  Adult literacy classes were started for war widows, and games of volleyball and basketball were organised.
The FSU was heavily involved with training local Korean doctors and nurses.  They set up a physiotherapy unit to help war amputees, and ante-natal and midwifery service and both out-patient and in-patient services for sick children.
When the FSU was wound up, at the end of 1957, local Koreans who had been working with the Quakers wanted to continue their connection with Quakerism.  With the help of American Quaker families living in Seoul (in particular, Reginald Price and Arthur Mitchell), a group began to meet regularly for silent, unprogrammed worship, and for study and discussion.
The first Quaker text to be translated into Korean was Rufus Jones' Quaker's Faith  in 1960.  It watranslated by Yoon Gu Lee and printed for distribution among members.
Seoul meeting was eventually recognized as a monthly meeting in 1964 under the care of the Friends World Committee for Consultation (FWCC), and in 1967 moved into its own Meeting House.  As one member of the meeting was blind, the meeting became involved in the welfare of the blind. Some members gathered periodically to transcribe religious articles into Braille and a work camp was organized to repair a road near one of the homes for the blind.
One Korean who had first encountered Quakers through their work in Kunsan was the human rights activist, Ham Sok Hon. Ham was impressed by the Quakers’ pacifism, egalitarianism and their active participation in questions of social justice.  Ham started to attend Seoul Quaker meeting and became a member of the Society of Friends in 1967, after attending the Friends World Conference in North Carolina.
“You were already a Quaker before you became one,” an American Friend, Arthur Mitchell, told him.
Ham spoke out against dictatorship and injustice in South Korea.  He carried out a hunger strike in 1965, was imprisoned in 1976 and 1979, and was placed under house arrest in 1980.  South Korea finally achieved full democracy in 1987. The following year, when the Seoul Olympics were held, Ham was selected to be the head of the Peace Olympiad, which drew up a declaration calling for world peace.
Under Ham’s leadership, and with the support of Mary and Lloyd Bailey, who stayed in Korea during 1983/4 under the auspices of the Friend in the Orient Committee of Pacific Yearly Meeting and continued to correspond with the meeting for many years after, Seoul Meeting flourished.  Although membership declined after Ham’s death in 1989, it has revived again since 1998.
Conscientious objection has been a key issue for Quakers in South Korea.  In a country still technically at war with North Korea, compulsory military service is considered essential and for many years COs had no option but to serve or to go prison.  QUNO (Quaker United Nations Office) and FWCC were among those who campaigned for some form of alternative service to be offered, and this was finally implemented in 2007.
The American Friends Service Committee has maintained a presence in the Democratic People’s Republic of Korea (North Korea).  They currently run an agriculture programme, helping farmers introduce techniques of rice cultivation adapted to the short growing season in DPRK.
AFSC continues to campaign against North Korean nuclear tests, while warning that isolating or ignoring North Korea is not only unrealistic but dangerous.

History of Korean Quakers

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1. History of Korean Quakers

By Bo-Kyom Jin

After the Korean War, some British and American Quakers came to Korea for rehabilitation programs. After the overseas workers had left Korea, some of the Korean assistants of the programs held the first Quaker Meeting in 1958 and some American Friends who worked at the international Cooperation Administration in Seoul supported them. Meeting began with silent worship for thirty minutes, and about an hour was given for study and fellowship.

FWCC encouraged Seoul Friends to build relationship with Japan Yearly Meeting or with Honolulu MM and two of the Koreans became Quakers whose membership belonged to Honolulu Meeting in 1958. Historically, Japan and Korea have had a difficult relationship since Korea was colonized and devastated by Japan. So it was difficult for us to intervisit for some time. The same year, AFSC energetically tried to bring some Koreans to the seminars and work camps in Japan and Korean Friends began to participate in the program. As the result of their visits, correspondence with Japanese Friends began taking place. In 1961, FWCC began sponsoring some
visitors and Friends in residence in Korea and Seoul Friends
requested a direct and official relationship with FWCC. The Meeting then had about thirty regular attenders and study programs were actively carried out and FWCC helped strengthen its links with overseas Friends.

In 1964, with the help of overseas Friends, a meeting place for the Seoul Friends was purchased after having had to change places of worship ten times in 6 years.“Seoul Friends Meeting Monthly Newsletter” was published in 1966. The Meeting decided to take up the leper village in Tandong as its main service project. The visiting Friends from Japan, USA, Australia and England, have strengthened us very much.
Every Sunday, Bible study was led by Sok Hon Ham, who was a
widely recognized spiritual leader in Korea. In 1967, Seoul Meeting became a Monthly Meeting under the care of the FWCC. The visit of the Chairperson of FWCC, Douglas Steere and his wife Dorothy in 1967 and his public lecture at the YMCA with about one hundred people in the audience meant a great deal in Quaker outreach. At the same year, Sok Hon Ham left Korea for the USA to attend the Greensboro Gathering and the tenth triennial meeting of FWCC.
After the meeting, he attended the Pacific Yearly Meeting, studied at Pendle Hill and visited many Friends Meetings and Friends in the United States and Japan. International Quaker contacts such as work camps, travel and study abroad(at Pendle Hill or at Woodbrooke in England), participation in Quaker conferences, an inter-visitation program with Japanese Quakers, and numerous visiting friends contributed greatly to nurturing Korean Friends during the 1970s and 1980s and are still an enriching experience to us.

In 1980, SMM was active having a study group, outreach activities and raised a voice of conscience under the dictatorship of military government. Under the leadership of Sok Hon Ham, Seoul MM flourished with members and attenders at its height numbering close to fifty. In 1988, a second floor was added to the meetinghouse to meet the demand of the growing memberships. In 1990s, Seoul MM
went through a dark period after the demise of Sok Hon Ham.
Fortunately, since 2000, Seoul MM has revived some of its vitality.

2. State of the Meeting
Over the past year our number of members has decreased from 20 to 10. Some of the attenders are Americans who are married to Koreans In the past few years, a worshipping group began to meet regularly and more than 10 F/friends continues to gather every week in Daejon (a city 2 hours far from Seoul) They have established a vibrant, worshipping and studying community. We used to have a retreat annually but there were no retreats in 2007/8 because of the absence of initiatives or the decrease of members. Vocal ministries are rare in Seoul MM and sometimes I feel eager for vocal ministries in my Meeting. In addition, the financial situation of SMM has gotten worse mainly as monthly donations decreased.

Since 2007, AVP programs have been introduced by a Korean Friend (Jonghee Lee) and co-facilitated by her and German Friends (including Ute Caspers). Most of the participants were NGO activists. A Direct Education workshop facilitated by George Leakey from the USA was also held in Seoul last year.
We are planning a Korea version of Faith and Practice. I know you have made your own Faith and Practice and hope that Australian Friends will give some useful advice to us.

Last year we had quarterly gatherings named Family gatherings. The intention is for us to invite our family members who are not Quakers and sing together and share food and fellowship.

We have an annual gathering (business meeting and fellowship)

3. Committee activities

We have Peace Service committee, Learning committee, Outreach committee, library and website committee, Facilities care committee, Finance committee. Our committees are not fully functioning partly due to shortage of manpower but we are thankful that we could maintain this Meeting and carried out some service activities.
From the beginning of the Korean Quaker history, service work was emphasized. As a first step, medicines were supplied to two Tuberculosis patients beginning in 1961 for two years. Work camps for orphans and the blind, In 1964, a house for leper patients was built. Emergency food was supplied in 1960s. In 2003, the Meeting participated in an anti Iraq War demonstration and actively raised funds to help anti Iraq War activists’ organizations. The meeting now supports Foreign Migrant Workers Center , Ssi-Al Women’s Center, and the Anti-Mine Association. Since the Korean War, landmines that were buried during the war have become a threat to civilians but those victims haven’t been cared enough by Korean government.
Our program consists of Business Meeting every 1st Sunday; George Fox Journal reading 2nd Sunday; Pendle Hill pamphlet discussion group every 3rd Sunday; Bible reading group every 4th Sunday.

4. Children in the Meeting

Child care issues emerged again during the 2008 annual meeting. At present, a few children attend the Meeting irregularly and SMM is going to assign F/fs to take care of them during the worship in case children come.

5. International Contacts

Sister Meetings : Canberra/Australia, Kapiti/ New Zealand, JYM
Hosted 2005 AWPS Section Gathering. Korean Friends have
attended international Friends gatherings including Bhopal, India gathering and Auckland and Dublin Triennials.

Epilogue :In December 2008, Seoul Friends had their annual meeting to review the past year and to think about and plan 2009. We are thankful that we could maintain this tiny meeting and that our worshiping group is getting more active.






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