2016/10/05

Philadelphia Reflections: Japan and Philadelphia

Philadelphia Reflections: Japan and Philadelphia



JAPAN AND PHILADELPHIA
Philadelphia and Japan have had a special friendship for 150 years.
Philadelphia has long been a maritime city. Our whaling vessels were shipwrecked off the coast of Japan even while it was a closed and hostile island kingdom. Philadelphia and Japan really started to notice each other at the 1876 centennial exhibition, a moment when Philadelphia and Japan alike were discovering the rest of the industrial world. In modern times, friendly relationships were firmly cemented by Philadelphia Quakers taking an active role in the relief of interned Japanese-Americans after Pearl Harbor, ignoring those who called their American loyalty into question.

Madame Butterfly (2)

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John Luther Long
There are two ways of looking at the love affair of Pinkerton, the dashing Philadelphia naval officer, andMadame Butterfly, the beautiful Japanese geisha. John Luther Long wrote about it one way, and Puccini somehow portrays it another, even though Long collaboratedon the Libretto of the opera. Puccini, of course, was himself a famous libertine, tending to the typical belief of such men that women somehow just enjoy being victimized. Long was a Philadelphia lawyer, trained to keep a straight face when people relate what messes they have got into. If you know the story, you can see Long in the person of Sharpless, the consul. Sharpless is definitely meant to be a Philadelphia name.
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Madame Butterfly
Long was one of the early members of the Franklin Inn, and it is related he wrote much of his successful play at the tables of the club on Camac Street. David Belasco was the "play doctor" who knew how to make a good story fill theater seats. Even after Belasco's polishing, the play came through as a portrayal of the well-born gentleman who had been trained to regard foreign girls as just what you do when you are away from home. His real girl friend, the beautiful Philadelphia aristocratic woman in a spotless white dress, was the sort you expected to marry. In just a few sentences of Long's play, this woman comes through as just about as distastefully aloof to foreign women as it is possible to be, while remaining rigidly polite about it. Butterfly sees this at a glance, knows it for what it is, and knows it is her death. Her duty immediately is "To die honorably, when one can no longer live with honor".
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John Long Letter to the Franklin Inn
It is Puccini's genius to take this story of how two nasty Americans destroy an honorable Japanese girl, and using that same story with the same words, make it into a romantic woman being destroyed by a hopeless, helpless love affair. The power of the music overwhelms the story, and sweeps you along to the ending. Even if you feel like Long/Sharpless, dismayed and disheartened by watching some close acquaintances doing things you know they shouldn't.
When Puccini's opera comes to Philadelphia every year or so, the Franklin Inn has a party for the cast, one of the great events of the Philadelphia intellectual scene. Somehow, the full intent of Luther Long's work never seems to come out.
Download the video player fromapple.com/quicktime

Emperor's Doctor

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Kitamura Katsutoshi
As told by one of his fellow interns who is now a very old man, Kitimura was one of the best interns the Pennsylvania Hospital ever had; diligent, dependable, intelligent and infinitely polite. He married one of the hospital's nurses, and they tended to keep to themselves, especially in 1941, as war clouds began to gather. About two months before Pearl Harbor, both of them mysteriously disappeared. Kitimura's wife later wrote one of her friends that they were inJapan. After the war, it was learned that she had been placed in a concentration camp as an enemy alien, and when released, had divorced him.
Still later, it was learned that Kitimura had a distinguished medical career in Japan. He kept up a minimal sort of correspondence with his old intern pals, inviting them to visit if they were ever in Japan.
In 1985 one of them did so, going to the largest hospital in Tokyo to inquire. Great silence ensued; unfortunately, the revered and distinguished physician had recently died. You knew, of course, that he was the Emperor's personal physician.

Philadelphia and Japan

{Commodore Matthew Perry}
Commodore Matthew Perry
There may have been earlier contacts, but the strong relationship between Philadelphia and Japan seems to trace mainly to the 1876 Centennial Exhibitionhere, when the awakening Japanese decided to introduce themselves to Western peoples. Japan closed itself off from the rest of the world in 1600, and Matthew Perry opened them up in 1854 by shocking them with a display of how far Western culture had pulled ahead of them. When they saw the black smoke coming out of the smokestacks of the steam battleships, and particularly when they saw all those big guns could destroy a town whose own guns could not reach them, the Japanese military government saw it had to do something drastic.
Matthew Perry, the Commodore, was Oliver Hazard Perry's younger brother and a career naval officer. It is very likely he suggested a Japanese overture toPresident Millard Fillmore, whose brief presidency was mostly occupied with trying to compromise his way out the coming Civil War in America. Reacting to a mixture of just enough implied force, and just enough understatement, the Japanese agreed to let American whaling ships refuel and resupply in Japan, to be hospitable to American shipwrecks, and to allow more unspecified landings. As the Japanese tell it, the Emperor had been displaced by the Shogun for several centuries, and was restored to power in1867. Essentially, forces pressing for westernization and trade had pushed aside more militaristic feudalism under the Samurai. By 1876, they were ready to show the world how far they had come.

Inflating and Deflating Japan.

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Herbert Hoover
Survivors ofthe Great World Depression of the Thirties need no convincing about the catastrophe of deflation, but even they would have trouble defining it. Deflation is, well, something that was caused by the 1929 stock market crash, or maybe it was Herbert Hoover'sfault, or maybe Hitler's fault. It is enough to know it was bad, that it's all over, and that it is on page six of the newspapers, below the fold. Unfortunately, it has returned again to crush the poor Japanese for the past fifteen years, but still no one seems willing to say what causes deflation, or what will cure it. So, let's venture.
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World Depression
The world acts as though it believes the following one-liner: The main cause of deflation is inflation. Merely keep inflation under control, and you will then avoid deflation, as well as the awkward need to know what to do about it. The main proof of this fragile argument lies in the fact that America has somehow avoided serious recession for almost twenty years by relying on "inflation targeting". It's a little uncomfortable to notice that the main proof that inflation is the only cause of deflation rests on the fact that we have had no recessions during the time we had no inflation. When central bankers are confronted with the lack of logic in that position, they appear distinctly uncomfortable. It may be correct that only inflation can cause deflation, but the proofs are unsatisfying.
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Rock, Papper, Scissors
So let's retreat to a little safer ground. Let's say that massive shifts of currency can topple the stability of any government or national economy; inflation is the main cause of massive currency movements. However, it's like the old children's game of paper, rock and scissors; you can't be sure in advance whether you want diversification, strength, or flexibility. Stability rests on long term financial commitments, likelong-term bonds, or mortgages,insurance, or pension schemes. But maybe you don't want strength, you might want agility. Then, if you are in a position to anticipate currency disruption, you will shift from long-term to short-term. Panic like that undermines the people who are locked to thirty-year commitments, but may not have thirty years to ride them out. The value of a national currency is tied to shifts in interest rates; that's the same thing, one within borders and the other across borders, like pushing on a balloon.
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cameras
If you think government action can rescue a real panic, look at Japan. TheJapanese sold good cars and cameras, acquiring a lot of foreign currency. That should have caused their own currency to increase in value, but instead the Japanese just printed more of it to maintain the low international price of cars and cameras. All that resulting loose cash, confined within their borders, caused a serious inflation of Japanese real estate and stock market prices; when this inflation shifted around, it capsized their boat. Long-term debts defaulted, eventually bringing the banks down with them.
Perhaps the Chinese have learned a lesson from Japan's experience, but don't count on it.

Inazo Nitobe, Quaker Samurai

{Inazo Nitobe}
Inazo Nitobe
The story of Inazo Nitobe (1862-1933) comes in two forms, one from the Philadelphia Quaker community, and the other from his home, in Japan. One day in Philadelphia, a ninety year-old Quaker gentleman, rumpled black suit, very soft voice -- and all -- happened to remark that his Aunt had married a Samurai. A real one? Topknot, kimono, long curved sword, and all? Yup. Uh-huh.
That would have been Inazo Nitobe, who met and married Moriko, nee Elkinton, while in college in Philadelphia. He became a Quaker himself, and when the couple returned to Japan, the Emperor then found himself with a warrior nobleman who was a pacifist. You can next sort of see the hand of his Quaker wife in the diplomatic suggestion that there were vacancies for Japan at the League of Nations and the Peace Palace in the Hague, and perhaps, well perhaps there could be service to his Emperor as well as his new religion. Good thinking, let it be done. As far as Philadelphia is concerned, Nitobe next appeared when Japan was invading Manchuria, and the Emperor had sent him on a tour of America to explain things. At the meetinghouse on Twelfth Street, Nitobe took the line that Japan was bringing peace and order to a chaotic barbarian situation, saving many lives and restoring quiet. After a minute of silence, Rufus Jones rose from his seat. He was having none of it. And that was that for Nitobe in Philadelphia.
The other side of this story quickly appears if you go to Japan and ask some acquaintances if they happen to have heard the name Inazo Nitobe. That turns out to be equivalent to asking some random American if he has ever heard of Abraham Lincoln. To begin with, Nitobe's picture appears on the 5000 Yen ($50) bills in everybody's pocket. He was the founder of the University of Tokyo, admission to which is now an automatic ticket to Japanese success. He wrote a number of books that are now required reading for any educated Japanese. A number of museums, hospitals, and gardens are named after him; one of them outside Vancouver, at the University of British Columbia.
Nitobe's father, Jujiro Nitobe, had been the best friend of the last Shogun, deposed by the return of the Emperor to effective control, after Perry opened up Japan to Western ideas. The Shogun was beheaded, of course, and the tradition was that the victim could ask his best friend to do the job, because he would do it swiftly. Jujiro was unable to bring himself to the task, refused, and his family was accordingly reduced to poverty. Subsequently, the samurai were disbanded by the newly empowered Emperor, given a pension, and told to look for peaceful work. Inazo Nitobe was in law school when the Emperor's emissary came and said that Japan did not need culture, it had plenty of culture. The law students would please go to engineering school, where they could help Japan westernize.
Nitobe later wrote a perfectly charming memoir, called Reminiscences of Childhood in the Early days of Modern Japan , which dramatizes in just a few pages just how wide the cultural gap was. His father brought home a spoon one day, and this curious memento of how Westerners eat was placed in a position of high honor. One day, a neighbor ordered a suit of western clothes, and hobbled around it it, saying he did not understand how Westerners are able to walk in such clothes. He had the pants on backward.
One of Nitobe's greatest achievements was to struggle with his appointment as governor of Formosa (Taiwan). Japan acquired this primitive island in 1895, and Nitobe had the uncomfortable role of the colonist in Japan's first experience with colonization. He sincerely believed it was possible for Japan to bring the benefits of Westernization to another Asian backwater, and just as the British found in their colonies, there was precious little gratitude for it. Although he was undoubtedly acting dutifully on the Emperor's orders when he later came to Twelfth Street Meeting, he surely knew -- perhaps even better than Rufus Jones -- that there was something to be said on both sides, no matter how conflicted you had to be if you were in a position of responsibility. The most revered man in his whole nation almost surely saw himself as a complete failure.

AFSC: American Friends Service Committee

Two things uniquely characterize the work of the Friends Service Committee (AFSC): it's often both dangerous and unpopular. That's not required for relief following Indonesian tidal waves perhaps, but the work that really needs someone to do is often both dangerous and controversial.
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Rufus Jones
The Service Committee was founded in 1917, mostly by Rufus Jones and Henry Cadbury, as a way of helping conscientious objectors to World War I. The Mennonites, the Brethern, and the Quakers were opposed to all wars not just that particular one, but two of those religions are of German ancestry, and lacked the same credibility of the English-origin Quakers in a war with English allies against the Huns, Boche, and Kaiser enemies. The early focus of the Committee was on the Field Service, or Ambulance Corps; which was plenty close to the action, and plenty dangerous. After the War, the defeated German population was starving, and the Quaker Herbert Hoover directed the relief effort with great credit to the Quaker name, and immense European gratitude.
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Reinhard Heydrich
The primary organizer of
the mass murder of Jews in the Third Reich.
After that, when German Jews were suffering persecution by the Hitler administration, the Quakers initially responded in a uniquely Quaker way. Rufus Jones and two other Quakers went to see Reinhard Heydrich, to tell him the world disapproved of his behavior. They fully realized they represented a pool of important world opinion, particularly within Germany, and it was time to speak truth to Power. The Germans left the room to confer, and the three Quakers bowed their heads in silent prayer. Apparently the room was tape recorded, and when the German officials returned, they did promise some efforts to improve matters. As the situation for the Jews soon got much worse, many Quakers risked a great deal to shelter and rescue the persecuted exiles. Relief to the defeated German populace had to be repeated after that war, as well. Each effort built up more credibility to be able to switch sides for the next effort, and the sincerity has seldom been seriously questioned.
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U.S. government notices to American citizens
or aliens of Japanese ancestry
that they must move to internment camps.
(Photograph by Dorothea Lange. May 1942)
The Japanese were also our hated enemies in World War II, and once more a long history helped the relief effort. Nearly 100,000 American citizens of Japanese origin were interned on the West Coast as potential traitors in 1941, often under deplorable conditions.Clarence Pickett was director of AFSC at the time, and his sister had spent years in Japan as a missionary, so his remonstrations with the American government were prompt and credible. One of the more active workers was Esther Rhoads, sister of the famous surgeon, who had spent time in Japan earlier. One of the ingenious efforts with the Nisei was to assist 4,000 of them to get into college, and find them hostels and jobs while they were away at school. Many of these college students later became prominent in various ways, greatly assisting the post-war reconciliation between the two countries.
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Prince Akihito and Elizabeth Gray Vining
Two Quaker ladies at the AFSC made a totally unique contribution when a request was received to provide a suitable tutor for the Crown Prince, now Emperor. He didn't convert to Christianity, but he later married a Christian, and you can be sure he got a plenty good dose of Quaker style and belief from Elizabeth Gray Vining. This tall, strikingly handsome Philadelphia woman had Bryn Mawr written all over her, and turned heads whenever she entered a room. When she went back home, she was followed as tutor for seven years by, guess who, Esther Rhoads who by then was the director of the Tokyo girls school. It remains to be seen, of course, what the final outcome of this deeply emotional situation will prove to have been. At the moment, the main sufferer seems to be the immensely talented American-educated woman who married the Emperor. But we will see; these are all powerful women in a very quiet way, unaccustomed to losing. One wishes the royal family all the best in their sometimes difficult position.
And then the Service Committee did its work in Vietnam, in Iraq, in Zimbabwe, and Somalia on the unpopular side, in every case. There are stories of venturing into war zones with hundred-dollar bills scotch-taped to their torso, where every fifty feet there was someone who would cut your throat for a dime. One worker in Laos entertained a group of us tourists with tales of living for weeks with nothing to eat but grasshoppers and cockroaches. Dangerous, unpopular, and uncomfortable. It sounds like a wonderful outlet for someone who is a perpetual rebel without a cause, but if you can find one of those at the Service Committee, you must have done a lot of looking.
The Service Committee, like the Quaker school system, is mostly run by non-Quaker staff. That means that neither of them exactly speaks for the religion itself. This little religious group of 12,000 members is stretched thin to provide a vastly greater world influence than its numbers imply. Hidden in the secrets of the group is an enduring ability to attract sincere non-member adherents to their work. And a quiet watchfulness to avoid losing control to any wandering rebels without a cause.

REFERENCES

Window for the Crown Prince: Akihito of Japan, Elizabeth Gray Vining ISBN-13: 978-0804816045Amazon

Philadelphia in 1876: The Centennial

{The Centennial Exhibition}
The Centennial Exhibition
The Centennial Exhibition could easily claim to be the most transforming event that ever happened to our town. It represented the hundredth year of our independence, although 1887 would be the hundredth anniversary of our nation, and anyway the Declaration of Independence was just sort of a hook to hang the exhibition on. Opened in the spring with a speech by the Civil War victor, Ulysses S. Grant, it was also closed in the fall with another speech by him. The planning, design and atmosphere of the whole thing was triumphalism -- the world will never be the same because, this country has arrived. The exhibition introduced to an awe-struck world, the electric light bulb, the typewriter, and the telephone. We've won the Civil War, and this is how we won it. It's too bad of course that we had to tousle up the South that way, but look at how great it is going to be to participate in the Colossus of Tomorrow.
{Corliss Steam Engine.}
Corliss Steam Engine.
The civilized world competed with each other to display their things of pride in national pavilions. And next to them were even bigger pavilions by the States, with even more matters of pride to display. The main exhibition hall covered twenty-one acres. The future was here, and it was machinery. Machinery Hall was filled with thousands of machines of one sort or another, and wonder of wonders, they were all driven by one operator controlling a single huge engine, the Corliss Steam Engine. The Age of Artisans and Craftsmen was over. We had entered the world of Industrialism.
It was intended that the rest of the world should take notice of America, and of course of America's bumper City. Less noticed was that Philadelphia woke up to the rest of the world. Over eight million people attended the exhibition, most of them Americans. A great many Philadelphians spent a whole week poring over the exhibits, and some even spent a whole month doing it. Just as Japan got the jolt of its life when Commodore Peary showed them just how far-out-of-it-all they were, Philadelphia got the same jolt from the European exhibitors at the Centennial. We were showing off, but we were learning.

West Fairmount Park

Fairmount Park is considerably larger on the west bank of the Schuylkill than on the east, and the points of interest are somewhat more diluted by woods and pasture. Partly, that is a a consequence of being the site of the1876 Centennial Exhibition , and partly that urban growth had not encroached so much into the farmland at the time the park was created. On the west bank at the time of the Revolution, there were still 300-400 acre farms, whereas the east bank farms had been cut up into gentleman's
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Centennial Exhibition
estates. The Schuylkill takes two 90-degree turns within the Park limits, leaving a point of high land on either side of the river. On the east side, the East Park reservoir is at the apex, and on the west side the dominant point is Belmont Mansion. For a while there was a restaurant at Belmont, but at the moment it's a pity but little advantage is taken of a very scenic view. Two judges once lived in the mansion, William Peters, and his nephew Richard Peters. William was a Tory, and had to flee to England. Richard made a better guess and as a rebel, therefore could live on in scenic splendor.
For orientation, the West Park mansions extend in an arc from The Solitude in the south, to Chamounix in the north. For the moment limiting our list to houses present when the Park was created, there is Sweetbrier, The Pig-Eye Cottage, Belmont, Ridgeland, Greenland, and the Lilacs. The last three houses belonged to three well-known Philadelphia families, Garrett, J.B. Lippincott, and Walnut, who established themselves in 19th Century commerce rather than 18th Century politics. Sweetbrier was one of those centers of French Philadelphia, when Samuel Breck continued his father's close relationship developed as the fiscal representative of French Forces in America, entertaining LaFayette and other such friends of the new Republic. The Pig-eye cottage is used by the Park administration, and closely resembles the Caleb Pusey house, but otherwise has no remarkable history. Solitude, on the other hand, really was the retreat for John, then Richard, then Granville. John Pennentertained George Washington here while he was presiding over the Constitutional Convention.
{fair}
fair
Fairmount Park is notable for some buildings which are unfortunately no longer there, and some other buildings that were transplanted there. The East Park is a historical monument, while the West Park is more a house museum. Governor Mifflin's house is gone from the Falls area, Powelton is gone, and Lansdowne the estate where the Proprietor John Penn was seized by rebel soldiers. His family was later paid less than a penny an acre for the 21 million acres of Pennsylvania land they clearly owned. Sedgley is also gone; and all of these places have a place in history. On the other hand, it is well to remember that all of the industrial slums along the river were cleared away to be replaced by the charm of Boat House Row.
{Exhibition}
Exhibition
It keeps being repeated that Fairmount Park is the largest urban park in America, but the fact is it is bigger than the city can afford to maintain, just as a monument to the colonial style of life. It was a grand place to have a World's Fair in 1876, and Memorial Hall remains, along with the Japanese pavilion, a truly priceless reproduction of Japan under the Shogun. Fairmount Park has the first Zoo in America, still a place of note in zoological circles, and many ballparks, summer music halls, and other modern recreational attractions. It contains Cedar Grove, a splendid Quaker homestead in Welsh style, transported from its original location in Frankford. The Letitia Street House was too fine an example of 17th Century urban architecture to lose, so it was moved to the Park from Letitia Street, approximately 2nd and Market Streets. William Penn lived for a while on Letitia Street, named after his daughter, but it is not entirely clear who lived in this particular little house. There doesn't seem to be anything you can do about people calling it the William Penn House.
Fairmount Park is the largest urban park. It doesn't have roley coasters, but we don't miss them, and it doesn't have Mickey Mouse, at least so far. There is absolutely nothing like it anywhere. Anyway even if there were, Philadelphians wouldn't notice.

Paying Bills Electronically

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Commodore Matthew Perry
COmmodore Perry "opened up" Japan in 1854, butRonald Reaganopened up the banks and finances of that country more than a century later. Because his chief of staff Don Regan had been in charge ofMerrill Lynch, the Japanese let that company in, and because of some favors by J. P. Morgan in the 19th Century, they also admitted Morgan Stanley. Although several Japanese banks had grown to be the largest in the world, the Japanese never adopted the popular American habit of personal checking accounts. One of the surprised observations of the new American pioneers was that a bank could be pretty successful, without all that expensive nuisance of processing checks. Twenty years later, American banks are starting the long and difficult job of weaning their customers away from paper checks.
There's even a personal story of an early American expatriate sent to work inTokyo for Morgan Stanley, taking his shirts to be ironed by the local Japanese laundryman whose English was poor. Each time he collected his shirts, the American would pull out a blank check, signed with a flourish, accepted with much bowing and murmuring of delight. After several months, an English-speaking Japanese was summoned to one of these ceremonies, and the expiate was politely asked what he was planning to do about paying his bill. His highly venerated checks were all neatly stored in a lacquered box under the counter, but had never been taken to the bank.
Americans are now engaged in a frenzy of using credit cards. Something has to change in that system, which is proving to be a very expensive substitute for checks, since it amounts to giving short-term loans to and from a lot of people who don't need, and didn't ask for, a loan. Given an open choice of paying the invisible extra cost of using a plastic card, or just waiting until the end of the month to complete the transaction, most sensible people would prefer to wait. The plastic card system just can't continue in its present form, and one possible substitute is to use a personal computer to pay bills electronically. That's a step better than using plastic, but as we will describe, it needs to become two steps better before it is really satisfactory.
To do electronic bill-paying you of course need to have a computer, and you have to go through the laborious process of entering a lot of information about each person who is going to get paid. Once that is done, and security precautions established, paying bills is a much simpler task than it used to be. The helpless consumer even has the occasional experience of finding that some creditor billed him twice, or inaccurately; my computer caught your computer making a mistake. It's now hard for me to imagine going back to paper checks and bank stubs.
However, I've become spoiled and demanding. There are four deficiencies in this system which irritate me enough to bring me to a open bidding process: I'll switch my accounts to any bank that fixes them.
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Morgan
1. Invoice memo entry. The entry screen you use when you prepare a check should contain a block to enter some kind of a notation, such as the biller's invoice number. When that block is completed, the material should be printed on the check. The memo might say "Girl Scout Cookies", or "Hedge trimming", or "Invoice # 123456". Any programmer ought to be able to make that change in half an hour, and it could transform the average consumer's box of cancelled checks into a meaningful set of accounts. More importantly, returning the invoice number to the biller would allow him to match the payment to the item, an important step in keeping your accounts straight with a regular counter-party. You are of course saving your creditor some trouble; but if he gets your accounts scrambled, it soon becomes your trouble, too. The inability of any bank I've asked, to make this simple change, is a clear sign that they are using a software vendor for this process, and everybody has stopped engineering the product once a sale has been made.
2. In Process, Processed, Paid. When you pay a bill, the item is noted to be "In Process". An impatient creditor can be told to be patient, it takes a day or so to get this work done. When the bank sends the check, the notation is changed to "Processed". But then, there is a limbo. The bank has sent the check, it washes its hands of it. Six months later, if the postman lost the check in the mail, it will still say "Processed", the creditor is dunning you, you tell him you paid it, he says he never got it, you call the branch bank to get an 800 number to stop payment. On the other hand, if the bank would change the word to "Paid" when the check clears, you would know that the problem is entirely different and act accordingly. If a check is still "In Process" after say two weeks, you stand alerted. Fixing this problem is somewhat more difficult, involving a matching process between the bill paying and the check clearing. The fact that this isn't already done is a strong indication that the bill paying is being done by an outside vendor, and two parties have to come to agreement about how to match records. If, on the other hand, both steps are run by two departments in the same bank, then it may be time for management shuffling.
3. Your bank balance. Once you recognize that this internal reconciliation isn't being done, you see that your bank balance is inaccurate to some unknowable degree. If your bank balance is debited when the check is issued by you, you will have an uncertain balance to the degree that checks haven't been cashed, and you will be less likely to be alert to lost items. If the balance is only debited at the time the item is cashed by the recipient, you can easily be misled into thinking there is more money in your account than there really is. You will then be tempted to overdraw your account, thinking the stated balance is available to spend. If the third possibility is followed, the balance is debited when the bank puts the check in the mail, and you will never be sure just where you stand. So, although an argument can be made for each of the three methods, all three mislead the customer. There is no escaping it, the bank needs to post two different balances, or at least add a third notation for "items in process". A fourth item would be still better, "overdue items", for checks that have been sent but not cashed within a reasonable time. Let's even consider going big-time: put an asterisk beside items in process, and two asterisks beside overdue items. And then total the asterisked items at the bottom of the page. Now, is that so hard?
4. Yearly Bank Statement. My present bank purges these records every three months, and even tells me of the big savings it makes by reducing dead storage space. That's a pain, because everybody pays income tax once a year, making it a big convenience to have all deposits, payments and pending items totaled for the year. For about a hundred dollars, I can buy enough disk space to hold about 10,000 yearly statements of average size, so yearly statements could be stored for a year at a cost of about a dime. It's pretty hard to believe there wouldn't be more savings than that, for the bank, in reduced telephone inquiries. If not, here's my dime.
And here's my checking account, with gratitude, for any bank that has the moxie to do these things for me. It would be well worth the nuisance of re-entering the account information to switch to a bank that seems to care what its customers would like. And if that new, imaginative bank gets as many customers as I think they would get, they will need an automated program to transfer all that account information.

Making Money (5)

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Keynes
Every newly-rich country seems to experience at least one episode of adolescent giddiness, thinking there is no stopping them, their trees will all grow to the sky. America's comeuppance took place in 1929, Japan's in 1990. Sooner or later the Chinese and the Indians will learn that it is unwise to grow faster than human systems can readjust, overcapacity is certain to appear at some point, and the new bumpkin will then appreciate what it means to have a business cycle. After a variable time, deflation reaches bottom, and it is past time to inflate back to normal. Lord Keynes (pronounced "Caine's") advisedFranklin Roosevelt to promote government spending, even useless spending, but it didn't help as much as they hoped. The Japanese built bridges and tunnels to nowhere, and that didn't help much either, although encouraging residential construction worked better than they expected. Wars are good for deflation, too, but only if you win them.
America has devised three methods for combating deflation: cutting taxes when other nations maintain fixed currencies, cutting consumer prices at the expense of developing countries, and cutting costs by improving productivity. You could combine these three methods into one principle: if you can't increase the amount of money, you must increase virtual spending power by cutting prices. In a deflation, consumer prices have fallen because of overcapacity, so you must cut consumer costs in those areas which will not respond to overcapacity. Same money, more buying power. Other countries are apt to resort to gold as a way of preserving their buying power; it will be an interesting struggle.
Nevertheless, it will be important for America to spend its affluence on increasing productivity rather than trinkets and junkets; we, too, have our share of adolescents. Computers have helped us reduce transactional costs everywhere; transportation is in fair shape. Education is an expensive mess, simply begging for improvement. Housing is still using 19th Century methods. Entertainment is expendable. We have a huge supply of underutilized labor in the black male community, in the early retirees, and in our comfortable work habits. Fighting wars is a pretty expensive hobby. How well we withstand the next world recession will depend to a major degree on how well we solve the problems that obviously need solving.
The business cycle will continue to cycle, but it is possible to feel pretty good about American ingenuity in relating, globalizing and enhancing productivity. There is even a wicked satisfaction in reminding our British cousins of their little witticism which made the rounds after World War II:
In Washington, Lord Halifax
Once whispered across to Lord Keynes:
"It's true that they have big moneybags,
But we have all of the brains."

Germantown and the French and Indian War

{The survivors of General Braddock's defeated army}
The survivors of General Braddock's defeated army
Allegheny Mountains from which to trade with, and possibly convert, the Indians, the French had a rather elegant strategy for controlling the center of the continent. It involved urging their Indian allies to attack and harass the English-speaking settlements along the frontier, admittedly a nasty business. The survivors of General Braddock's defeated army at what is now Pittsburgh reported hearing screams for several days as the prisoners were burned at the stake. Rape, scalping and kidnapping children were standard practice, intended to intimidate the enemy. The combative Scotch-Irish settlers beyond the Susquehanna, which was then the frontier, were never terribly congenial with the pacifism of the Eastern Quaker-dominated legislature. The plain fact is, they rather liked to fight dirty, and gouging of eyes was almost their ultimate goal in any mortal dispute. They had an unattractive habit of inflicting what they called the "fishhook", involving thrusting fingers down an enemy's throat and tearing out his tonsils. As might be imagined, the English Quakers in Philadelphia and the German Quakers in Germantown were instinctively hesitant to take the side of every such white man in every dispute with any red one. For their part, the Scotch-Irish frontiersmen were infuriated at what they believed was an unwillingness of the sappy English Quaker-dominated legislature to come to their defense. Meanwhile, the French pushed Eastward across Pennsylvania, almost coming to the edge of Lancaster County before being repulsed and ultimately defeated by the British.
In December 1763, once the French and Iroquois were safely out of range, a group of settlers from Paxtang Township in Dauphin County attacked the peaceable local Conestoga Indian tribe and totally exterminated them. Fourteen Indian survivors took refuge in the Lancaster jail, but the Paxtang Boys searched them out and killed them, too. Then, they marched to Philadelphia to demand greater protection -- for the settlers. Benjamin Franklin was one of the leaders who came to meet them, and promised that he would persuade the legislature to give frontiersmen greater representation, and would pay a bounty on Indian scalps.
Very little is usually mentioned about Franklin's personal role in provoking some of this warfare, especially the massacre of Braddock's troops. The Rosenbach Museum today contains an interesting record of his activities at the Conference of Albany. Isaac Norris wrote a daily diary on the unprinted side of his copy of Poor Richard's Almanac while accompanying Franklin and John Penn to the Albany meeting. He records that Franklin persuaded the Iroquois to sell all of western Pennsylvania to the Penn proprietors for a pittance. The Delaware tribe, who really owned the land, were infuriated and went on the warpath on the side of the French at Fort Duquesne. There may thus have been some justice in 1789 when the Penns were obliged to sell 21 million acres to the Commonwealth of Pennsylvania for a penny an acre.
Subsequently, Franklin became active in raising troops and serving as a soldier. He argued that thirteen divided colonies could not easily maintain a coordinated defense against the unified French strategy, and called upon the colonial meeting in Albany to propose a united confederation. The Albany Convention agreed with Franklin, but not a single suspicious colony ratified the plan, and Franklin was disgusted with them. Out of all this, Franklin emerged strongly anti-French, strongly pro-British, and not a little skeptical of colonial self-rule. Too little has been written about the agonizing self-doubt he must have experienced when all of these viewpoints had to be reversed in 1775, during the nine months between his public humiliation at Whitehall, and his sailing off to meet the Continental Congress. Furthermore, as leader of a political party in the Pennsylvania Legislature, he also became vexed by the tendency of the German Pennsylvanians to vote in harmony with the Philadelphia Quakers, and against the interest of the Scotch-Irish who were eventually the principle supporters of the Revolutionary War. It must here be noticed that Franklin's main competitor in the printing and publishing business was the Sower family in Germantown. Franklin persuaded a number of leading English non-Quakers that the Germans were a coarse and brutish lot, ignorant and illiterate. If they could be sent to English-speaking schools, perhaps they could gradually be won over to a different form of politics.
Since the Germans of Germantown were supremely proud of their intellectual attainments, they were infuriated by Franklin's school proposal. Their response was almost a classic episode of Quaker passive-aggressive warfare. They organized the Union School, just off Market Square. It was eventually to become Germantown Academy. Its instruction and curriculum were so outstanding as to justify the claim that it was the finest school in America at the time. Later on, George Washington would send his adopted son (Parke Custis) to school there. In 1958 the Academy moved to Fort Washington, but needless to say, the offensive idea of forcing the local "ignorant" Germans to go to a proper English school was rapidly shelved. This whole episode, and the concept of "steely meekness" which it reflects, might be mirrored in the Japanese response, two centuries later, to our nuclear attack. Without a the slightest indication of reproach, the Japanese wordlessly achieved the reconstruction of Hiroshima as now the most beautiful city in the modern world.

Znote: Japan and Philadelphia

We need to photograph and then write a blog of the Japanese pavilion in Fairmont Park.
876: Germantown and French and Indian War: extract the last paragraph, perhaps bridge and context it, rename as new blog for this Topic only.
848:Making Money (5): extract anecdote
840: Paying Bills electronically: extract anecdote

Quakerism and the Industrial Revolution

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Richard Arkwright
The Industrial Revolution had a lot to do withmanufacturing cotton cloth by religious dissenters in the neighborhood of Manchester, England in the Eighteenth Century. What needs more emphasis is the remarkable fact that Quakerism and the Industrial Revolution both originated about the same time, in about the same place. True, the industrializing transformation can be seen in England as early as 1650 and as late as 1880. The Industrial Revolution thus extended before Quakerism was even founded, as well as long after most Quakers had migrated to America. No Quaker names are much mentioned except perhaps for Barclay and Lloyd in banking and insurance, and Cadbury in candy. As far as local history in England's industrial midlands is concerned, the name mentioned most is Richard Arkwright, whose behavior, demeanor and beliefs were anything but Quaker.
It is instructive, however, to examine the nature of Arkwright's achievement.
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Karl Marx
He seems to have invented nothing, stealing the patents and ideas of others freely, while disgustingly boasting about his rise from rags to riches. Some would say his skill was in organization, others would say he imposed an industrial dictatorship on a reluctant agricultural community. He grew rich by coercing orphans, convicts and others he obviously disdained into long, unpleasant, boring and unwelcome labor that largely benefited him, not them. In the course of his strivings he probably forced Communism to be invented. It is no accident that Karl Marx wrote theCommunist Manifesto while in Manchester visiting his friend Friedrich Engels, representing reasonably well the probable attitudes of Arkwright's employees. What Arkwright recognized and focused on was that enormous profits could flow from bringing piecework weaving into factories where machines could do most of the work. Until his time, clothing was mostly made by piecework at home, with middlemen bringing it all together. The trick was to make clothing cheaper by making a lot of it, and making a bigger profit from a lot of small profits. Since the main problem was that peasants intensely disliked indoor confinement around dangerous machines, the industrial revolution in the eyes of Arkwright and his ilk translated into devising ways to tame such semi-wild animals into submission. For their own good.
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Charles Babbage
Distinctive among the numerous religious dissenters in the region, the Quakers taught that it was an enjoyable experience to sit indoors in quiet contemplation. Their children were taught to submit to it at an early age, and their elders frequently exclaimed that it was a blessing when everyone remained quiet, enjoying the silence. Out of the multitude of religious dissenters in the first half of the Seventeenth century, three main groups eventually emerged, the Quakers, the Presbyterians, and the Baptists. Only the Quakers taught that silence was productive and enjoyable; the Calvinist sects leaned toward the idea that sitting on hard English oak was good for the soul, training and discipline was what kept 'em in line.
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babbagemaq.jpg
The Quaker idea of fun through day dreaming was peculiarly suitable for the other important feature of the Industrial Revolution that Arkwright and his type were too money-centered to perceive. If workers in a factory were accustomed to sit for hours, thinking about their situation, someone among them was bound to imagine some small improvement to make life more bearable. If such a person was encouraged by example to stand up and announce his insight, eventually the better insights would be adopted for the benefit of all. Two centuries later, the Japanese would call this process one of continuous quality improvement from within the Virtuous Circle. In other cultures, academics now win professional esteem by discovering "win-win behavior", which displaces the zero sum, or win/lose route to success. The novel insight here was that it has become demonstrably possible to prosper without diminishing the prosperity of others. In addition, it was particularly fortunate that many Quaker inhabitants of the Manchester region happened to be watch makers, or artisans of similar trades that easily evolved into the central facilitators of the new revolution -- becoming inventors, machine makers and engineers.
The power of this whole process was relentless, far from limited to cotton weaving. When Charles Babbagesufficiently contemplated the punched-cards carrying the simple instructions of the knitting machines, he made an intellectual leap to the underlying concept of the tabulating machine. Using what were later called IBM cards, he had the forerunner of the stored-program computer. There were plenty of Arkwrights getting rich in the meantime, and plenty of Marxists stirring up rebellion with the slogan that behind every great fortune is a great crime. But the quiet folk were steadily pushing ahead, relentlessly refining the industrial process through a belief in welcoming the suggestions of everyone.

Ageing Owners, Ageing Property

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Kiyohiko Nishimura
Kiyohiko Nishimura is currently the Deputy Governor of the Bank of Japan (BOJ), and as such is expected to have wise things to say about finances, as indeed he does. Japan has a far older culture than the United States, and a botanical uniqueness growing out of the glaciers avoiding it, many thousands of years ago. But its latitude is approximately the same as ours, and its modern culture is affected by the deliberate effort of the Emperor to westernize the nation, following its "opening up" by our own Commodore Matthew Perry in 1852. Perhaps a more important relationship between the two cultures for present purposes is that Japan has been suffering from the current deep recession for fourteen years longer than we have. We don't want to repeat that performance, but we can certainly learn from it.
Mr. Nishimura lays great stress on the ageing of the Japanese population because in all nations, houses are mainly purchased by young newly-weds, and sold by that same generation years later as they prepare to retire. If a nation has an elderly population, it can expect a general lowering of house prices some day, reflecting too many sellers leaving the market at the same time. The buyers of those houses are competing with other young people, so the simultaneous bulges and dips of population at later stages combine to have major effects on housing prices. At the moment, younger couples are having fewer children as a result of women postponing the first one. Nishimura goes on to reflect that something like the same is true of stocks and bonds, although at age levels five or ten years later. One implication is that retirement of our own World War II baby boom is about to depress American home prices, which will likely stay lowered for 10-20 more years. Furthermore, our stock market will have its similar effect, stretching the depression out by as much as 5-15 years. The Japanese stock market has been a gloomy place to be during the past fifteen years, and by these lights might continue in the doldrums for another five or so. Meanwhile, our own situation predicts an additional generation of struggle while Japan is recovering. It's best not to apply these ideas too closely, of course, but surely somebody in our government ought to dig around in the data, at least telling us why we ain't goin' to repeat this pattern. Please.
Perhaps because they eat so much rice and fish, the Japanese already have a longer life expectancy than Americans do, but in terms of outliving your assets, that's not wholly advantageous, the way a love of golf might be. The best our nation might be able to do is to examine some of our premises about housing construction. In Kyoto, most houses were built with paper walls, for example.
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Commodore Matthew Perry and Japan
The house walls of the town of Kyoto were in fact made of waxed paper, which seems to work remarkably well. While no one now advocates going quite that far, we might think a second time about building the big hulking masonry houses so favored in our affluent suburbs. Such cumbersome building materials almost dictate custom building, and strongly discourage mass production. How likely are such fortresses to survive in the real estate markets of fifty years from now? Judging from my home town, not too well. Haddonfield boasts it has been around since 1701, and there are at most three or four of its houses which have survived that long. We favor great hulking Victorian frame houses, with a good many bedrooms unoccupied, and high drafty ceilings, very large window openings and little original insulation. The heating arrangements have gone from fireplaces, to coal furnaces, to oil, and lately to natural gas. The meter reader who checks my consumption every month tells me that almost all the houses now have gas heat, so almost all the houses are using their second or third heating plant, along with their eighth or tenth roof, and thirty coats of paint. This kind of maintenance is not prohibitively expensive, but just wait until the plumbing starts to go, and leak, and freeze, with attendant plastering, carpentry and painting. Our schools and transportation are excellent, so we have location, location, location. But when the plumbing, heating and roofing start to require financial infusions all at once, you get tear-downs. A tear-down is a new house in which a specialist builder buys the old house, tears it down, and looks for a buyer to commission the new house on an old plot of land. Right now, there appear to be six or eight such Haddonfield houses, torn down and looking for a buyer to commission a new house on that location, location. If we repeat the Japanese experience, there will be some unhappy people, somewhere. And that will include the neighbors like me, who generally do not relish languishing vacant lots next door, but fear what the new one will be like.
{House in Haddonfield}
Greenfield Hall
The thought has to occur to somebody that building the whole town of less substantial materials in the first place would be worth investigation, replacing the houses every forty years when the major stuff wears out. At the present, when a town of several thousand houses has five or six tear-downs, the neighbors would not tolerate replacing tear-downs with insubstantial cardboard boxes. Seeing what has happened to inner-city school systems, the neighbors would be uneasy about "affordable housing" built in place of stately old Homes of Pride. In time, that might lead to a deterioration of one of the two pillars of location, location -- the schools -- and hence to a massive loss of asset value. And yet when those houses empty out the school children, leaving only retirees in place, the schools will not be worth much to the owners or in time to anybody else. There's an unfortunate tendency for local political control to migrate into the hands of local real estate brokers, so you had better be sure any bright new proposal is tightly buttressed with facts.
The only real hope for an evolution in this obsolete system may lie in the schools of architecture, strengthened perhaps by some research grants. Countless World Fairs have displayed the proud products of their imaginative thinking, but mostly to no avail. Perhaps the ideas are not yet ripe, but since it would take more than a generation to create a useful demonstration project of whatever does become ripe for decision, let's start thinking about some innovative suburban designs, right now.

Tokyo Friends School, Japan at Earlham | Earlham College

Tokyo Friends School, Japan at Earlham | Earlham College



Tokyo Friends School

One of Earlham's most important relationships in Japan is with the Tokyo Friends School, a school for junior high and high school girls founded by the Quaker missionary Joseph Cosand and his wife in 1887.
Friendsschool2
The school's first principal, Kaifu Chuzo, attended Earlham on the advice of Joseph Cosand, earning his BA in 1893 and becoming the first Japanese citizen to graduate from Earlham.

In the century and more since then, there has been a steady stream of Japanese passing through Earlham, as students, teachers, benefactors, and friends, and several of them have been graduates of Friends School. Jackson Bailey worked closely with Friends School staff throughout his 40 years at Earlham, and for a time served on the Friends School's Board of Directors. The close relationship between the two institutions continues into the 21st century.
There are opportunities for graduate students.  Earlham is informed of positions at the Tokyo Friends school, and Chancellor Milligan ’13 will extend his stay in Japan for at least another two years as he introduces students at the Tokyo Friends School to the Hoosier way of life.
Milligan, who is just finishing a two-year appointment as an assistant language teacher of English at Morioka Public Senior High School, was hired for a two-year teaching post beginning in August at the Tokyo Friends School.
The link between the two schools will continue to be a vital one, providing a ready channel for communication between Quakers in Japan and the United States, as well as an open door for the improvement of mutual understanding between Japanese and Americans, through education, cultural exchange, and the ongoing international peace and justice work of the Society of Friends.
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History of Quaker War Tax Resistance: The Renaissance • TPL

History of Quaker War Tax Resistance: The Renaissance • TPL


History of Quaker War Tax Resistance: The Renaissance
At the upcoming national gathering of NWTRCC at Earlham College in Richmond, Indiana, I’m going to be presenting a summary of the history of war tax resistance in the Society of Friends (Quakers).
Today I’m going to try to coalesce some of the notes I’ve assembled about the renaissance of Quaker war tax resistance during the Cold War. Much of what I have assembled here comes from my close look at the archives of the Friends Journal, the only Quaker publication from this period I have reviewed thoroughly, and so whatever editorial biases that publication may have had may also bias my history of this phase.
There is a lot that happens in this short period of time, and in some places my narrative is going to be condensed into a bunch of bullet-point-like summaries of the rapid-fire events to try to keep up with it all.

The Renaissance (1959–1991)
The modern war tax resistance movement began in the wake of World War Ⅱ in the United States. There had been isolated war tax resisters here and there in other places in recent years, and there was a quiet war tax resistance tendency hiding under the surface of the Society of Friends, but things did not come out into the open in any organized and growing fashion until then.
Quakers were not in the forefront of this movement, but Quaker war tax resisters took courage from it, and it wasn’t long before they began trying to reestablish the war tax resistance traditions in the Society of Friends. The earliest mention of this that I have found from this period concerns Franklin Zahn of the Pacific Yearly Meeting, who was distributing a leaflet on war tax resistance as early as 1959.
A report on the Philadelphia Yearly Meeting that year noted that the subject of war taxes had come up and had led to what sounds like a long and earnest discussion:
Few present felt it right to refuse to pay, nor yet felt comfortable to pay. Varied suggestions were presented: Send an accompanying letter expressing one’s feeling about war; live so simply that income is below tax level; make no report, but once a year send a check for nonmilitary purposes; engage in peace walks and other minority demonstrations; follow Jesus’ example of rendering unto Caesar the things that are Caesar’s; beware of taking for granted the evils deplored, such as riding on military planes; associate more closely with the Mennonites, who share Friends’ concerns; rise above one’s own shortcomings through personal devotion; work to unite with all Friends Yearly Meetings in refusal to pay taxes. Nothing can be done unless there is a willingness to suffer unto death.[!]
The blinders put on during the Great Forgetting period were still evident. An article in a 1960 issue of the Friends Journal described “refusal to pay taxes for support of war effort emerging as a new testimony” [my emphasis]. Another article from the same issue, titled “The Quaker Peace Testimony: Some Suggestions for Witness and Rededication” didn’t mention taxes at all.
By this time some Friends in Switzerland had been refusing to pay war taxes (I would guess, under the tutelage of Pierre Cérésole).
In 1961 some Quakers in the Pacific Yearly Meeting began to sketch out the initial drafts of a legislative “peace tax” proposal which they envisioned would be a way for conscientious objectors to pay their taxes into a fund that the government could only spend on non-military items. The idea that there might be a legislative solution that could make tax-paying no longer an act of complicity with war would bob up throughout this period, until, by the end of it, the temptation of lobbying instead of committing to direct action would contribute to the eventual decline of war tax resistance in the Society of Friends.
That year also, the Yellow Springs Monthly Meeting issued a statement of support for war tax resisters, the first example of new institutional support for war tax resistance in the Society of Friends that I could find from the 20th century.
In 1962 there was a burst of excitement about war tax resistance in the Baltimore Yearly Meeting (yet a survey of 350 adults from that meeting found only two or three who were willing to consider actually becoming resisters; whereas almost half of those surveyed were totally unconcerned about their tax money going to the military).
A group of about twenty Quakers, organized by Clarence Pickett and Henry Cadbury, met at the 1963Philadelphia Yearly Meeting to discuss war tax resistance, but they were unable to come up with a consensus statement. Quaker war tax resister Arthur Evans was imprisoned for three months that Fall for his tax refusal.
In 1964 the Friends Journal ended what strikes me as a policy of editorial embarrassment about Quakers and war tax resistance by publishing its first article devoted to the practice, and one that also full-throatedly advocated it. This started a debate in the letters-to-the-editor column and certainly caused more Quakers to confront the question, directly or indirectly.
By the mid-sixties the tide was shifting rapidly. Before this time, individual Quaker tax resisters are unusual enough to highlight individually as being on the cutting-edge; after this, Quaker war tax resistance becomes commonplace enough that individual resisters are exemplars of a larger trend. In1966 the New York Yearly Meeting promoted war tax resistance in an official statement, and promised financial assistance for any Quakers in the Meeting who might be forced to change jobs or to suffer other financial hardship for their stand. The statement in part read:
We call upon Friends to examine their consciences concerning whether they cannot more fully dissociate themselves from the war machine by tax refusal or changing occupations.
That was the most concrete advocacy of war tax resistance by a Quaker institution in years.
That year also Franklin Zahn wrote a booklet on Early Friends and War Taxes to reintroduce Quakers to their own history and to further banish the Great Forgetting.
The support from Quaker institutions and publications at this point is often noncommittal and is usually vague about exactly how to go about war tax resistance, which taxes to resist, and how to deal with government reprisals. There is nothing like the specific, concrete discipline of earlier Quaker Meetings. This means that Quaker war tax resisters from this period are largely making it up as they go along, conferring with each other informally and organizing, when they are organizing, in groups like Peacemakers, the War Resisters League, and the Committee for Non-Violent Action — that is to say, with non-Quaker groups. (There was briefly something called the “Committee for Nonpayment of War Taxes” run out of Quaker war tax resister Margaret G. Bowman’s home in 1966, but I have not found much about it.)
Quakers were using a broad variety of tax resistance tactics. Arthur Evans and Neil Haworth refused to pay some or all of their income taxes or to cooperate with an IRS summons for their financial records. Johan Eliot redirected twice the amount of his taxes to the United Nations to promote international federalism as a world peace strategy. Clarissa & Samuel Cooper lowered their family income below the tax line. John L.P. Maynard and Robert W. Eaton took pay cuts that reduced their incomes to the maximum allowable before federal income tax withholding was mandatory. Lyle Snyder stopped withholding by declaring three million dependents on his W-4 forms. Alfred & Connie Andersen stopped filing income tax returns. Some Quakers fled to Canada as taxpatriates to join the draft evaders there. Others deposited their taxes into escrow accounts and invited the IRS to seize the accounts while refusing to pay voluntarily. Lloyd C. Shank advocated “the ‘sneaky’ way” of tax resistance — what many people would call tax evasion — saying “‘cheating’ is only an oppressive government’s name for a good man’s refusal to murder.” Phone tax resistance was beginning to become widespread, and many Quaker meetings began resisting this tax on their office phones (one meeting was unable to reach consesus on resisting the phone tax and compromised by dropping its phone service entirely). People too timid to resist, and meetings unable to reach consensus on resisting, might instead write their legislators to urge them to enact some form of legal conscientious objection to military taxation. The most timid groups, like the American Friends Service Committee, urged people to pay taxes “under protest” or to match their war tax payments with additional payments to the AFSC.
Robert E. Dickinson had perhaps the most creative tactic of the bunch. He designed and built a set of furniture for his home that was formed of interlocking sheets of plywood such that it could be quickly disassembled and hidden away. He called this “my tax refusal furniture” and meant it to frustrate IRSattempts to seize furnishings from him for back taxes.
Two Quaker employees of two groups within the Philadelphia Yearly Meeting asked their employers to stop withholding income tax from their paychecks, and that Meeting tried to come up with a good policy to follow in such cases.
The fourth Friends World Conference was held in the Summer of 1967. The “Protest and Direct Action group” there “called upon Friends in countries party to the [Vietnam] conflict to ‘go as far as conscience dictates in withholding support from their governments’ war-making machinery,’ first by direct communication with those against whom the protest is made, and then if necessary by public witness and individual action, including the possibility of refusal to pay taxes for war.”
U.S. President Johnson called for a 10% income tax surcharge explicitly to fund the Vietnam War. This would be the first explicit “war tax” (other than, arguably, the phone tax) since World War Ⅱ, and its announcement prompted renewed interest in war tax resistance inside and outside the Society of Friends. Quakers were, because of this tax, better-enabled to quote the discipline of early Quakers on refusal to pay explicit war taxes as a way of explaining their own stands.
In October 1968 203 delegates from “nineteen Yearly Meetings, eight Quaker colleges, fifteen Friends secondary schools, the American Friends Service Committee National Board and its twelve regional offices, and nine other peace or directly-related organizations” met in Richmond, Indiana, to draft a “Declaration on the Draft and Conscription.” Part of this declaration mentioned the war tax concern:
We call on Friends everywhere to recognize the oppressive burden of militarism and conscription. We acknowledge our complicity in these evils in ways sometimes silent and subtle, at times painfully apparent. We are under obligation as children of God and members of the Religious Society of Friends to break the yoke of that complicity.
We also recognize that the problem of paying war taxes has intensified; this compels us to find realistic ways to refuse to pay these taxes.
After only ten years of thaw, some seventy years of Great Forgetting have been melted away, and the Society of Friends has again reached a consensus that Quakers are compelled to refuse to pay war taxes.
President Johnson’s war surtax went into effect in 1969, adding a 7.5% surtax to the income tax returns for the 1968 tax year, and 10% for the following year (the tax would be extended at a reduced rate into 1970and then abandoned).
Meetings all across the country were discussing and passing minutes on war tax resistance, though few would advocate it in specific and unreserved ways, most choosing instead to voice expressions of unspecified “approval and loving support” for Quakers who felt compelled to resist. In 1970, the Philadelphia Yearly Meeting passed a relatively strong minute stating:
Refusal to pay the military portion of taxes is an honorable testimony, fully in keeping with the history and practices of Friends… We warmly approve of people following their conscience, and openly approve civil disobedience in this matter under Divine compulsion. We ask all to consider carefully the implications of paying taxes that relate to war-making… Specifically, we offer encouragement and support to people caught up in the problem of seizure, and of payment against their will.
The New York Yearly Meeting decided to begin resisting corporately by refusing to honor liens on the salaries of tax resisting employees (though it could not reach consensus on a refusal to withhold income tax from such employees), and, the following year, by refusing to pay its own phone tax.
The American Friends Service Committee finally decided to do something concrete about the war tax question, but it was a little odd. They withheld and paid taxes from a war tax resisting employee and then sued the government for a refund. The strange structure of their process seems to have been a very deliberate way to structure a legal suit for maximum effectiveness, and it did (briefly) show some success. A court ruled in 1974, on First Amendment freedom-of-religion grounds, that the government could not force the organization to pay the taxes of an objecting employee — alas, the Supreme Court almost immediately, and overwhelmingly, overturned this.
Also in 1974, Susumu Ishitani, a Japanese Quaker, formed a war tax resistance group in Japan — the first example I am aware of from Asia.
By the mid-1970s, the Friends Journal’s coverage of war tax resistance is less occupied with advocacy, debate, and the presentation of individual exemplars, and is more concerned with the practical aspects of how Quakers are going about it. The editorial stance shifts again, to one of more forthright advocacy. It is assumed that Quakers want to avoid paying war taxes, and the question is how to do so well.
The ending of the U.S. war on Vietnam did not seem to slow the enthusiasm for war tax resistance. In1976 the Friends Journal devoted an issue to the subject for the first time. In 1977 Robert Anthony began another attempt to get the courts to legalize conscientious objection to military taxation. It went nowhere, but notably, in a letter to the court, his monthly meeting wrote:
We assert that the free exercise of the Quaker religion entails the avoidance of any participation in war or financial contribution to that part of the national budget used by the military.
If not exaggerated for effect, this statement would be among the strongest yet articulated by a Quaker institution in this renaissance period — not simply expressing support for war tax resisters, or encouraging Friends to consider resisting, but asserting that to practice the Quaker religion necessarily meant to refuse to pay war taxes.
In 1978, Quakers met with their Brethren and Mennonite counterparts to draft a joint statement that encouraged war tax resistance — the “New Call to Peacemaking.” The Philadelphia Yearly Meeting asked its ongoing representative meeting to draft some formal guidance for Quaker war tax resisters for how they should go about it, and to set up an alternative fund to hold and redirect resisted taxes. (New England Yearly Meeting began its own alternative fund for resisted taxes the following year.)
By this time war tax resistance is a core part of any discussion of the Quaker peace testimony, and there are increasing calls for Meetings to resist taxes as an institution.
In 1979 the Philadelphia Yearly Meeting approved a minute on war tax resistance that pulled its punches a bit:
Our strength and our security are derived from our belief in the reality of a loving God and the oneness of that of God in all people. In order to say yes to this belief, we must seriously consider saying no to payment of war taxes.
This “seriously consider” compares poorly to discipline of times past (e.g. “a tax levied for the purchasing of drums, colors, or for other warlike uses, cannot be paid consistently with our Christian testimony” [Ohio Yearly Meeting, 1819]). It also, some Quakers point out, sometimes pales next to the more direct and certain advice from some meetings that young Quaker men resist the draft.
As more Quakers and Meetings feel the pressure to take a stand on war taxes, the more timid ones are increasingly desperate to find ways to do so without actually having to resist. Silly ideas, like writing “not for military spending” in the memo field of their tax payment checks, and “peace tax fund” ideas proliferate. By 1982, Quakers in Canada and Australia are floating their own peace tax fund legislation ideas.
Meanwhile, Quakers in England seem to have gotten the tax resisting bug. The Friends World Committee for Consultation and London Yearly Meeting stopped withholding income taxes from twenty-five war tax resisting employees in 1982, putting the money in escrow. (This resistance was short-lived; after losing a legal appeal in 1985, they went back to withholding.)
In 1983 war tax resistance, according to Friends Journal reports, was a “major preoccupation” of the London Yearly Meeting, and a “burning concern” at the Philadelphia Yearly Meeting (where “unity could not be achieved”). Lake Erie Yearly Meeting encouraged its Monthly Meetings “to establish meetings for sufferings to aid war tax resisters.” Pacific Yearly Meeting started an alternative fund.
Smaller Monthly and Quarterly meetings around the country were beginning to take even stronger stands. The Minneapolis and Twin Cities Meetings approved a minute that asked “all members of our meetings to practice some form of war tax resistance”! The Davis (California) meeting passed a similar minute. Monthly Meetings are assembling “clearness committees” to help each other find responses to the war tax problem that are appropriate to their conscientious “leadings.”
That year also, the Friends General Conference promoted the idea of Quakers giving interest-free loans to them, a thinly-veiled (not explicitly stated) way of hiding assets from IRS:
…Friends loan money to F.G.C. at no interest, which F.G.C. invests to earn income which is used to support the varied programs of the Conference, such as publications, religious education curricula, and the ongoing nurture program. These loans provide regular dependable monthly income to the Conference, and reduce the interest income on which the lender must pay federal income taxes, while providing the lender with protection against unforeseen financial reversals. F.G.C. will repay the principal amount within 30 days after receiving a written request from the lender. All principal amounts are kept in insured investments.
In 1984 the Friends Journal, now edited by a war tax resister, devoted another issue to the subject. Non-resisting Quakers were now very much on the defensive. One complained that at the Philadelphia Yearly Meeting that year, taxpaying Quakers like him “were compared to the Quaker slaveholders of the 18thcentury, and not a dissenting voice was raised,” but even he had to acknowledge that war tax resistance was “in the mainstream of Quaker thought, and therefore entitled to support from Quaker bodies.”
The meeting itself though could only agree to issue another minute that would “not urge” Friends to resist, but would “give strong support” to those who did.
In 1985, the Friends World Committee for Consultation held a war tax resistance conference in Washington, D.C., and formed a standing “Friends Committee on War Tax Concerns.” The following year, they held a conference for Quaker organizations that had war tax resisting employees. The conference was attended by 35 people, including representatives from 21 such organizations. They were united by an interest in supporting the war tax resistance of their employees in an open and honest fashion, in a way that included the redirection of the resisted taxes to beneficial causes, and that used the “clearness committee” process.
You definitely get the feeling that momentum is building and Quaker war tax resistance is having a vigorous revival. Unfortunately, though, it seems to me that this is the high-water mark. In surprisingly little time the tide will begin to recede. But there is still some forward progress to be made.
In 1987 the London Yearly Meeting declared:
We are convinced by the Spirit of God to say without any hesitation whatsoever that we must support the right of conscientious objection to paying taxes for war purposes… We ask Meeting for Sufferings to explore further and with urgency the role our religious society should corporately take in this concern and then to take such action as it sees necessary on our behalf.
The Friends United Meeting adopted a policy of not withholding taxes from resisting employees that year as well. The Philadelphia Yearly Meeting soon followed suit, and refused to withhold federal taxes from three war tax resisters on the payroll (after a legal battle, they would pay “under duress” a few years later). The Baltimore Yearly Meeting also adopted such a policy, in 1990.
In 1988 another conference for employers of tax resisting employees was held, this one expanded to include Mennonite and Church of the Brethren employers. The Friends Journal got an IRS levy on the salary of its editor, and it devoted a third issue to the topic of war tax resistance. Some Quakers begin using the tax resistance tactic in the service of other causes, such as opposition to capital punishment or nuclear power.
In an early sign of the receding of the war tax resistance tide, the Friends World Committee for Consultation retired its “Friends Committee on War Tax Concerns” in favor of a “Committee on Peace Concerns.” From here, sadly, it’s pretty much all downhill. In the next and final segment of this series on the history of Quaker war tax resistance, I’ll try to describe and explore the second “forgetting.”

Children of the Camps | INTERNMENT TIMELINE

Children of the Camps | INTERNMENT TIMELINE



WWII INTERNMENT TIMELINE
August 18, 1941
In a letter to President Roosevelt, Representative John Dingell of Michigan suggests incarcerating 10,000 Hawaiian Japanese Americans as hostages to ensure "good behavior" on the part of Japan.

November 12, 1941
Fifteen Japanese American businessmen and community leaders in Los Angeles Little Tokyo are picked up in an F.B.I. raid. A spokesman for the Central Japanese Association states: "We teach the fundamental principles of America and the high ideals of American democracy. We want to live here in peace and harmony. Our people are 100% loyal to America."

December 7, 1941
The attack on Pearl Harbor. Local authorities and the F.B.I. begin to round up the leadership of the Japanese American communities. Within 48 hours, 1,291 Issei are in custody. These men are held under no formal charges and family members are forbidden from seeing them. Most would spend the war years in enemy alien internment camps run by the Justice Department.

February 19, 1942President Roosevelt signs Executive Order 9066 which allows military authorities to exclude anyone from anywhere without trial or hearings. Though the subject of only limited interest at the time, this order set the stage for the entire forced removal and incarceration of Japanese Americans.

February 25, 1942
The Navy informs Japanese American residents of Terminal Island near Los Angeles Harbor that they must leave in 48 hours. They are the first group to be removed en masse.

February 27, 1942.Idaho Governor Chase Clark tells a congressional committee in Seattle that Japanese would be welcome in Idaho only if they were in "concentration camps under military guard." Some credit Clark with the conception of what was to become a true scenario.

March 2, 1942Gen. John L. DeWitt issues Public Proclamation No. 1 which creates Military Areas Nos. 1 and 2. Military Area No. 1 includes the western portion of California, Oregon and Washington, and part of Arizona while Military Area No. 2 includes the rest of these states. The proclamation also hints that people might be excluded from Military Area No. 1.

March 18, 1942The president signs Executive Order 9102 establishing the War Relocation Authority (WRA) with Milton Eisenhower as director. It is allocated $5.5 million.

March 21, 1942The first advance groups of Japanese American "volunteers" arrive at Manzanar, CA. The WRA would take over on June 1 and transform it into a "relocation center."

March 24, 1942The first Civilian Exclusion Order issued by the Army is issued for the Bainbridge Island area near Seattle. The forty-five families there are given one week to prepare. By the end of October, 108 exclusion orders would be issued, and all Japanese Americans in Military Area No. 1 and the California portion of No. 2 would be incarcerated.

March 28, 1942Minoru Yasui walks into a Portland police station at 11:20 p.m. to present himself for arrest in order to test the curfew regulations in court.

May 1, 1942Having "voluntarily resettled" in Denver, Nisei journalist James Omura writes a letter to a Washington law firm inquiring about retaining their services to seek legal action against the government for violations of civil and constitutional rights and seeking restitution for economic losses. He was unable to afford the $3,500 fee required to begin proceedings.

May 13, 1942Forty-five-year-old Ichiro Shimoda, a Los Angeles gardener, is shot to death by guards while trying to escape from Fort Still (Oklahoma) internment camp. The victim was seriously mentally ill, having attempted suicide twice since being picked up on December 7. He is shot despite the guards' knowledge of his mental state.
May 16, 1942Hikoji Takeuchi, a Nisei, is shot by a guard at Manzanar. The guard claims that he shouted at Takeuchi and that Takeuchi began to run away from him. Takeuchi claims he was collecting scrap lumber and didn't hear the guard shout. His wounds indicate that he was shot in the front. Though seriously injured, he eventually recovered.

May 29, 1942Largely organized by Quaker leader Clarence E. Pickett, the National Japanese-American Student Relocation Council is formed in Philadelphia with University of Washington Dean Robert W. O'Brien as director. By war's end, 4,300 Nisei would be in college.

June 1942The movie "Little Tokyo, U.S.A." is released by Twentieth Century Fox. In it, the Japanese American community is portrayed as a "vast army of volunteer spies" and "blind worshippers of their Emperor, " as described in the film's voice-over prologue.

June 17, 1942Milton Eisenhower resigns as WRA director. Dillon Myer is appointed to replace him.

July, 27 1942Two Issei -- Brawley, CA farmer Toshiro Kobata and San Pedro fisherman Hirota Isomura -- are shot to death by camp guards at Lourdsburg, New Mexico enemy alien internment camp. The men had allegedly been trying to escape. It would later be reported, however, that upon their arrival to the camp, the men had been too ill to walk from the train station to the camp gate.

August 4, 1942A routine search for contraband at the Santa Anita "Assembly Center" turns into a "riot." Eager military personnel had become overzealous and abusive which, along with the failure of several attempts to reach the camp's internal security chief, triggers mass unrest, crowd formation, and the harassing of the searchers. Military police with tanks and machine guns quickly end the incident. The "overzealous" military personnel are later replaced.
August 10, 1942 The first inmates arrive at Minidoka, Idaho.

August 12, 1942 The first 292 inmates arrive at Heart Mountain, Wyoming.

August 27, 1942 The first inmates arrive at Granada, or Amache, Colorado.

September 11, 1942 The first inmates arrive at Central Utah, or Topaz.

September 18, 1942 The first inmates arrive at Rohwer, Arkansas.

October 20, 1942President Roosevelt calls the "relocation centers" "concentration camps" at a press conference. The WRA had consistently denied that the term "concentration camps" accurately described the camps.

November 14, 1942An attack on a man widely perceived as an informer results in the arrest of two popular inmates at Poston. This incident soon mushrooms into a mass strike.

December 5, 1942Fred Tayama is attacked and seriously injured by a group of inmates at Manzanar. The arrest of the popular Harry Ueno for the crime triggers a mass uprising.

December 10, 1942The WRA establishes a prison at Moab, Utah for recalcitrant inmates.

February 1, 1943The 442nd Regimental Combat Team is activated, made up entirely of Japanese Americans.

April 11, 1943James Hatsuki Wakasa, a sixty-three-year-old chef, is shot to death by a sentry at Heart Mountain camp while allegedly trying to escape through a fence. It is later determined that Wakasa had been inside the fence and facing the sentry when shot. The sentry would stand a general court-martial on April 28 at Fort Douglas, Utah and be found "not guilty."

April 13, 1943"A Jap's a Jap. There is no way to determine their loyalty... This coast is too vulnerable. No Jap should come back to this coast except on a permit from my office." Gereral John L. DeWitt, head, Western Defense Command; before the House Naval Affairs Subcommittee.

June 21, 1943The United States Supreme Court rules on the Hirabayashi and Yasui cases, upholding the constitutionality of the curfew and exclusion orders.

September 13, 1943The realignment of Tule Lake as a camp for "dissenters" begins. After the loyalty questionnaire episode, "loyal" internees begin to depart to other camps. Five days later, "disloyal" internees from other camps begin to arrive at Tule Lake.

November 4, 1943The Tule Lake uprising caps a month of strife. Tension had been high since the administration had fired 43 coal workers involved in a labor dispute on October 7.

January 14, 1944Nisei eligibility for the draft is restored. The reaction to this announcement in the camps would be mixed.

January 26, 1944Spurred by the announcement of the draft a few days before, 300 people attend a public meeting at Heart Mountain camp. Here, the Fair Play Committee is formally organized to support draft resistance.

March 20, 1944Forty-three Japanese American soldiers are arrested for refusing to participate in combat training at Fort McClellan, Alabama, as a protest of treatment of their families in U.S. camps. Eventually, 106 are arrested for their refusal. Twenty-one are convicted and serve prison time before being paroled in 1946.

May 10, 1944A Federal Grand Jury issues indictments abgainst 63 Heart Mountain draft resistors. The 63 are found guilty and sentenced to jail terms on June 26. They would be granted a pardon on December 24, 1947.

May 24, 1944Shoichi James Okamoto is shot to death at Tule Lake by a guard after stopping a construction truck at the main gate for permission to pass. Private Bernard Goe, the guard, would be acquitted after being fined a dollar for "unauthorized use of government property" --a bullet.

June 30, 1944Jerome becomes the first camp to close when the last inmates are transferred to Rohwer.

July 21, 1944Seven members of the Heart Mountain Fair Play Committee are arrested, along with journalist James Omura. Their trial for "unlawful conspiracy to counsel, aid and abet violators of the draft" begins on October 23. All but Omura would eventually be found guilty.

October 27-30, 1944The 442nd Regimental Combat Team rescues an American battalion which had been cut off and surrounded by the enemy. Eight hundred casualties are suffered by the 442nd to rescue 211 men. After this rescue, the 442nd is ordered to keep advancing in the forest; they would push ahead without relief or rest until November 9.

December 18, 1944The Supreme Court decides that Fred Toyosaburo Korematsu was indeed guilty of remaining in a military area contrary to the exclusion order. This case challenged the constitutionality of the entire exclusion process.

January 2, 1945Restrictions preventing resettlement on the West Coast are removed, although many exceptions continue to exist. A few carefully screened Japanese Americans had returned to the coast in late 1944.

January 8, 1945The packing shed of the Doi family is burned and dynamited and shots are fired into their home. The family had been the first to return to California from Amache and the first to return to Placer County, having arrived three days earlier. Although several men are arrested and confess to the acts, all would be acquitted. Some 30 similar incidents would greet other Japanese Americans returning to the West Coast between January and June.

May 7, 1945The surrender of Germany ends the war in Europe.

August 6, 1945The atomic bomb is dropped on Hiroshima. Three days later, a second bomb is dropped on Nagasaki. The war in the Pacific would end on August 14.

March 20, 1946Tule Lake closes, culminating "an incrediblle mass evacuation in reverse." In the month prior to the closing, some 5,000 internees had to be moved, many of whom were elderly, impoverished, or mentally ill and with no place to go.

July 15, 1946The 442nd Regimental Combat Team is received on the White House lawn by President Truman. "You fought not only the enemy but you fought prejudice -- and you have won," remarks the president.

June 30, 1947U.S. District Judge Louis E. Goodman orders that the petitioners in Wayne Collins' suit of December 13, 1945 be released; native-born American citizens could not be converted to enemy aliens and could not be imprisoned or sent to Japan on the basis of renunciation. Three hundred and two persons are finally released from Crystal City, Texas and Seabrook Farms, New Jersey on September 6, 1947.

July 2, 1948President Truman signs the Japanese American Evacuation Claims Act, a measure to compensate Japanese Americans for certain economic losses attributable to their forced evacuation. Although some $28 million was to be paid out through provision of the act, it would be largely ineffective even on the limited scope in which it operated.

July 10, 1970A resolution is announced by the Japanese American Citizen League's Northern California-Western Nevada District Council calling for reparations for the World War II incarceration of Japanese Americans. This resolution would have the JACL seek a bill in Congress awarding individual compensation on a per diem basis, tax-free.

November 28, 1979Representative Mike Lowry (D-WA) introduces the World War II Japanese-American Human Rights Violations Act (H.R. 5977) into Congress. This NCJAR-sponsored bill is largely based on research done by ex-members of the Seattle JACL chapter. It proposes direct payments of $15,000 per victim plus an addtional $15 per day interned. Given the choice between this bill and the JACL-supported study commission bill introduced two months earlier, Congress opts for the latter.

July 14, 1981The Commission on Wartime Relocation and Internment of Civilians (CWRIC) holds a public hearing in Washington, D.C. as part of its investigation into the internment of Japanese Americans during Workd War II. Similar hearings would be held in many other cities throughout the rest of 1981. The emotional testimony by more than 750 Japanese American witnesses about their wartime experiences would prove cathartic for the community and a turning point in the redress movement.

June 16, 1983The CWRIC issues its formal recommendations to Congress concerning redress for Japanese Americans interned during World War II. They include the call for individual payments of $20,000 to each of those who spent time in the concentration camps and are still alive.

August 10, 1988H.R. 442 is signed into law by President Ronald Reagan. It provides for individual payments of $20,000 to each surviving internee and a $1.25 billion education fund among other provisions.

October 9, 1990The first nine redress payments are made at a Washington, D.C. ceremony. One-hundred-seven-year-old Rev. Mamoru Eto of Los Angeles is the first to receive his check.


SIETAR Japan Kansai Chapter » Blog Archive » SIETAR Kansai May 2016 Program: Field Trip: Osaka Quaker meeting

SIETAR Japan Kansai Chapter » Blog Archive » SIETAR Kansai May 2016 Program: Field Trip: Osaka Quaker meeting



SIETAR Kansai May 2016 Program: Field Trip: Osaka Quaker meeting

4月. 09, 2016
SIETAR Kansai May 2016 Program
Field Trip: Osaka Quaker meeting

For the past three years SIETAR Kansai has hosted field trips to learn about different communities in the Kansai area. In 2013 we went to the Kobe Mosque in Sannomiya, in 2014 we met with the Filipino community at the Cathedral of St. Maria of Tamatsukuri, Osaka, and last year we visited Shinnyoen, a modern Buddhist community. 

This year we have the opportunity to meet with a Quaker group in Takarazuka. The Quaker movement began in the 17th century in England and differed from other religious groups in its simplicity with no hierarchy and no elaborate rituals and ceremonies. The guiding principle is that every person can experience God directly and can find an inward light that will lead to spiritual development. Quakers are well known for their egalitarian beliefs, their principle of nonviolence, their work for social and economic justice, and their acts of kindness in daily life.

This month we can participate in a monthly meeting with the first hour in silent worship then followed by lunch where we can participate in conversation and fellowship. To get an idea of what to expect in a Quaker meeting, watch a short video explanation:   https://www.youtube.com/watch?v=hxjH4sa2RFI  For a basic introduction, check this link  http://www.quaker.org/friends.html

Date:                                 Sunday, May 1, 2016
Meeting place and time:   10:30 am, Hankyu Mefujinja Station on the Takarazuka line.
Event time :                      11:00-13:00
Place:                                Takarazuka Meditation House (Details will be provided later)
Fee:                                   Free (non members are also welcome) (please bring 500 yen for a bento)
Registration:                     Advanced reservation required, first-come-first-served basis (there may be a limit to the numbers, so reserve
                                          as soon as possible)
How to apply:                   Send the following: a) name, b) e-mail address, c) cell phone number, and d) how many people to
                                          fujimotodonna@@gmail.com  Deadline: April 26, 2016

Quakerism as Contemplative Practice

Quakerism as Contemplative Practice



Quakerism as Contemplative Practice


Introduction

"The Society of Friends is perhaps the most remarkable demonstration in history of the availability of mystical experience to groups of open but otherwise ordinary people."

John Ferguson - Encyclopedia of Mysticism
"Great things did the Lord lead me into and wonderful depths were opened unto me beyond what can by words be declared; but as people come into subjection to the Spirit or God and grow up in the image and power of the Almighty; they may receive the Word of Wisdom that opens all things and come to know the hidden unity in the Eternal Being".
"I came to know God experimentally."

"This I knew experimentally"

 George Fox - as quoted inFriends for Three Hundred Years


Meeting for Worship

Meeting for worship based on silence can be the setting for powerful unitive experience.

"There was little said in that meeting but I sat still in it, and was bowed in the spirit before the Lord, and felt him with me and with Friends, and saw that they had their minds retired, and waited to feel his presence and power to operate in their hearts and that they were spiritual worshipers who worship God in Spirit and in truth and I was sensible that they felt and tasted of the Lord's goodness as at that time I did, and though few words were spoken, yet I was well satisfied with the meeting. And there arose a melody that went through the meeting and the presence of the Lord was in the midst of us and more true comfort, refreshment and satisfaction did I meet with from the Lord in that meeting than ever I had in any meeting in all my life before."

John Gratton 1641-1712
Rudolf Otto says there is the silence of sacrament, the silence of waiting, and the silence of union or fellowship.

"When the Quakers assemble for a quiet time together, this is first and foremost a time of waiting and it has in this sense a double value. It means our submergence, i.e., inward concentration and detachment, from manifold outward distraction; but this again has value as a preparation of the soul to become the pencil of the unearthly writer, the bent bow of the heavenly archer, the tuned lyre of the divine musician. This silence is then, primarily not so much a dumbness in the presence of Deity, as an awaiting His coming in expectation of the Spirit and its message."

"That is, silence, and especially the silent communion of worshippers, is the most desirable state for the conduct of collective worship. Any speaking that should take place during worship must emerge from the inward silence of the speaker and be directed toward bringing the auditors to silence or enhancing the condition of silence in which they already reside."

Bauman
"Quaker worship: "It is impossible for the enemy, namely the devil, to counterfeit it so as for any soul to be deceived or deluded by him in the exercise thereof . . He can accompany the priest to the alter, the preacher to the pulpit, the zealot to his prayers, yea, the doctor to his study . . . when the soul comes to this silence and as it were is brought to nothingness as to her own workings, then the devil is shut out."

Barkclay


What is your practice in meeting for worship?


In an article in a British Quaker journal the author searched for the method of worship used historically by Friends. The title summarized his findings, "They Just Sat". But how did they just sit? Did they just sit in the Zen Buddhist tradition of just sitting (Zazen)? Or did they just sit in a passive, Quietist, openness to Being or Surrender to God? Or did they just sit in some other way?
Did Friends sit in an "attitude of vigilant expectation" (listening, waiting)?

"As Benoit pointed out, my thinking process will start up again only when I cease the "Speak, I am listening" attitude. He summarizes this inner gesture by stating that it "is realized when I authorize the totality of my tendencies before the conscious appearance of any one of them; and then none of them appears". And when none of these imaginative-emotive tendencies appear as conscious objects, then I am grounded in pure non-dual organic consciousness, "thanks to which I am virtually already free."

Ken Wilber - Spectrum of Consciouses
Someone has said that what we are aiming for in meeting for worship is a powerful energetic vigilant total listening. Listening, like that which we experience after being awakened in the night, for a potentially threatening sound to repeat itself so that we can identify it.

High energy may be generated in vigilant listening, especially if we take seriously the possibility of receiving a Divine leading to speak. A good deal of energy can be generated in the process of discernment (is this an insight just for me, an ego prompting, or true leading); the danger of not speaking when we are called (called quenching by early Quakers); and the danger saying more than we are called to say (called out running our measure of truth by earlier Quakers).



Query 5
Do you "just sit" in meeting for worship? Do you sit in vigilant expectation? If you don't just sit, how would you describe what you do in meeting for worship?Does formal meditation practice such as concentration or insight meditation feel appropriate to you in meeting for worship? What about centering prayer?
Is there a formal practice which we should be recommending to newcomers to meeting for worship?
How do you discern between leadings to speak and your own ego driven promptings and personal insights?
Is meeting for worship linked to unitive experience in your own life?






Silence And Compassionate Action

In Meeting for Worship we listen in silence with the expectation that we may be called to speak. This adds prophetic dimension and dimension of ministry to our experience of silence. Unitive experience often leads to insight which cuts through our social fictions as well as our personal fictions and has led of social action and peace work among Friends. Some times the spoken word carries these insights.

"If contemplation, which introduces us to the very heart of creation, does not inflame us with such love that it gives us, together with deep joy, the understanding of the infinite misery of the world, it is a vain kind of contemplation; it is the contemplation of a false God. The sign of true contemplation is charity."

Marius Grout - French Quaker
What we receive in contemplation, we pour out in love.

Meister Eckhart
At this point lets look at a most provocative paradox which a Japanese Zen Buddhist, Teruyasu Tamura, sees as he looks at Quakerism..

". . . A bodhisattra (an enlighten one who vows to return until all sentient beings are enlightened) is supposed to save others before saving themselves. But Zen has done very little to save the poor and the suffering. It seems to me that Quakers have been far greater Bodhisattras than Zen Buddhists."
Yet he thinks that vocal ministry, which may be one source of Friends action orientation, tends to reduce the depth of unitive experience.

"A greater, more serious difference consists in "vocal ministry." The problem is that it is not merely a difference from Zen but seems to be a great cause of confusion and frustration even to Quakers themselves. From the standpoint of Zen, of the Cloud of Unknowing, and depth psychology for that matter, vocal ministry seems to be an irrational form of devotion rather a hindrance than a help to attaining the deepest spirituality, because it breaks silence and prevents one from sinking further down into consciousness."

Teruyasu Tamura - A Zen Buddhist Encounters Quakerism

 


QUERY 6
Do you find a link between unitive experience and compassion in your own life? Are there ways you are expressing in action, the oneness with all being found in contemplation?Have there been moments of action in which you have felt something like unitive experience?


Monasticsim and Testimonies

Friends have not withdrawn to monasteries, but the sober simple life style of early friends might be seen as the equivalent.



QUERY 7 
Remember those testimonies which make the old Quakers seem like such fuddy-duddies? The testimonies against frivolity, music, celebrating holidays, feasting on holidays, playing idle games as pastimes, fancy dress, etc. Is it time to mentally revisit the forgotten testimonies with the idea that they may be ways to remove hindrances to the spiritual life?Do you embody spirit of these Friends' testimonies or are they errors or anachronisms?
How does your life style help free you from desire, aversion, and illusion?
 


Meeting For Business As Spiritual Practice

Though it is not always approached in this way, meeting for worship for business can be experienced as a spiritual discipline of emptiness and non-attachment. In fact Scott Peck gives us a very interesting approach to arriving at community throughemptiness, which seems to be a group equivalent of meditation. He argues that there are four stages of community: pseudo communitychaosemptiness, andcommunity. He says that we need to go through these stages to arrive at real community.

"There are only two ways out of chaos," I will explain to a group after it has spent a sufficient period of time squabbling and getting nowhere. "One is into organization - but organization is never community. The only other way is into and through emptiness.

The most common (and interrelated) barriers to communication that people need to empty themselves of before they can enter genuine community are: Expectations and Preconceptions. ... Prejudices. ... Ideology, Theology, and Solutions ... The Need to Heal, Convert, Fix, or Solve. ... The Need to Control."

Scott Peck - A Different Drum




QUERY 8:
Is emptiness in group process the communal equivalent of contemplation for the individual?It is one thing to enter deep silence in meeting for worship, but do you maintain this same inner peace at meeting for business? If not, do you use the emotions (both positive and negative) that you feel to examine your attachments?
Do you share your deepest intuition of truth at meetings for business in a spirit of love?
Is this one place to practice the presence (mindfulness) corporately?



Contemplative Mentors

Other contemplative traditions have Gurus or Spiritual Directors who offer spiritual direction and guidance along this path. Modern Friends tend not to have developed these roles in at least as visible a form though there have recently been some moves in this direction. Spiritual nurture groups, spiritual friends, and friends enrolling in spiritual direction courses of study are examples of this. Other Friends have found guidance from spiritual directors from other traditions.

"And when all my hopes in them and all men were gone, so that I had nothing outwardly to help me, nor could tell what to do, then, oh then, I heard a voice which said, "There is one, even Christ Jesus, that can speak to thy condition, and when I heard it my heart did leap for joy. Then the Lord did let me see why there was none upon the earth that could speak to my condition, namely, that I might give him all the glory; for all are concluded under sin, and shut up in unbelief as I had been, that Jesus Christ might have the pre-eminence who enlightens, and gives grace, and faith, and power."

George Fox
"The proclamation of George Fox in the first generation of Quakers should be enough to startle us right out of our chairs. It is that Christ has come to teach his people himself, in the same way that the historical Jesus walked in Galilee proclaiming the imminence and immanence of the Kingdom of God, and that the risen Christ lived in the hearts and souls of his people in the days following the resurrection."
J. Anthony Gaeslen - Christ Centered Quakerism
The radical Protestantism expressed above, the belief in equality, and the rejection of authority that characterize American Friends seem to have moved us away from developing spiritual teachers in the same way that other traditions have.



QUERY 9:
Are we standing outside of Friends' tradition in efforts like these web pages or the work shop they were developed for? Should we instead rely on Christ to teach us directly in worship?Does our tradition tell us that spiritual directors, Eastern teachers, and perhaps even weighty Friends only stand between us and Christ (Inner light) and thus should go the way of paid pastors?
Or, have we erred to the other side and by overvaluing individuality and tolerance so that we are now in danger of losing our discipline and hence our integrity as a religious society? 
Are we losing potential members to other groups that are more explicit in their teaching of contemplative disciplines?
 

Contemplate Practice and Nature

There is a group called Quaker Earthcare Witness (formerly Friends in Unity With Nature) who from a conviction and consciousness that the global crisis of ecological sustainability is at root a spiritual crisis. The following quotes from other contemplatives seem to strongly support this restatement of contemplative wisdom. 

The manifold delight I learn to take in earthly things

Can never drive me from my Love.

For in the nobility of creatures,

in their beauty and in their usefulness,

I will love God -

and not myself!"

The truly wise person

kneels at the feet of all creatures

and is not afraid to endure

the mockery of others.

Mechtild of Magdeburg

Every creature is a word of God.
Meister Eckhart

Glance at the sun. See the moon and the stars.

Gaze at the beauty of earth's greenings. Now, think

What delight God gives to humankind

with all these things . . .

All nature is at the disposal of humankind.

We are to work with it.

Forwithout it we cannot survive.

Hildegarde of Bingen (1098-1179)


QUERY 10: 


Do you find that natural environments have been conducive to unitive experience for you?

Do you think earthcare can be a contemplative practice?

How do you honor the life of all living things, the order of nature, the wildness of wilderness, the richness of the created world?

How do you seek the holiness which God has placed in these things, and the measure of Light which God has lent them?

What are you doing to reduce the destructiveness of the human impact on the ecosystem?




Injunctive Knowledge of Quakerism

We started out talking about an injunctive form of knowledge that leads to knowledge that does not seem to be expressed well in words.


QUERY 11:
What do you believe to be the elements of the Quaker recipe for an injunctive knowledge of Quakerism?



 
BIBLIOGRAPHY


The Perennial Philosophy by Aldous Huxley
Though not easy reading and somewhat dated (1948), I find this to be one of the best collections of literature and ideas concerning mysticism. Huxley's thesis is that there is a common core to mysticism across time. He states what he believes this common core of beliefs to be and illustrates ideas with quotes from various traditions. His approach is universalistic but draws more on the Eastern traditions than on Western traditions.
The Observing Self by Arthur J. Deikman
This book looks at mysticism and meditation from a contemporary psychological perspective. An interesting secular introduction to the topic.
The Miracle of Mindfulness by Trich Nhat Hanh
If you are looking for clear practical suggestions and exercises for beginning meditation and the associated life disciplines, I can think of no better place to start than with this book. Short and straight forward.
Pilgrimage Home: The Conduct of Contemplative Practice in Groups byGerald May
This book can provide some good ideas if you are interested in starting a group aimed at spiritual development along the lines we have been talking about. Based on the experience of some weighty folks including some Quakers, who have been engaged in ecumenical spiritual development groups. I think that most Friends would feel comfortable with the practices they have developed.
Original Blessing by Matthew Fox
If you are coming from a Christian perspective you may find this interpretation an exciting new look with a mystical point of view. Some of his other books offer a more popular, less theologically oriented introduction to his ideas.
No Boundary, A Sociable God, or The Spectrum of Consciousness, Grace and Grit, by Ken Wilber
Wilber presents a developmental stages approach to understanding personal and transpersonal growth. If you prefer a psychological approach try the first book, for a sociological approach try the second. For a biographical approach to his ideas try Grace and Grit.  Quite readable and very thought provoking.
Shambala by Chogyam Trungpa
An attempt by a Tibetan religious leader to describe a humanistic nonsectarian approach to the contemplative life. Don't be put off with the image of the warrior until you have read how he defines the term. Very interesting metaphors and has the virtue of being short.
The Choice is Always Ours by Dorothy B. Phillips, et. al.
A very good anthology of the contemplative way that makes good devotional reading.
New Seeds of Contemplation by Thomas Merton
This is my favorite book by Merton but you may find others more to your taste. Though interested and knowledgeable of other traditions Merton's practice and self understanding come from the Catholic tradition.
Mysticism by Evelyn Underhill
Another classic which concentrates on the Western mystical tradition through history. Check this out of the library first to see if you like it, before buying it.
Care of Mind. Care of Spirit  by Gerald May
May looks at the interface between psychological counseling and spiritual direction in this short but interesting book. May was a psychiatrist who is interested in exploring the contemplative way looking for terms that are meaningful for us today. You might also enjoy his more theoretical book titled Will and Spirit. In the latter he tries to outline a contemplative psychology using psychological terms that are familiar to most of us.
Open Mind, Open Heart: The Contemplative Dimension of the Gospel by Thomas Keating
A very nice practical guide to contemplative prayer. Outlines the theory and practice of centering prayer from a Christian context. Though written from a Catholic perspective it is not narrow in its view and I think that anyone comfortable with Christian language will find it useful.
Seeking the Heart of Wisdom - Joseph Goldstein & Jack Kornfield
A very readable, useful introduction to Buddhist insight meditation which offers a very contemporary applications and examples.
A Zen Buddhist Encounters Quakerism - Teruyasu Tamura.

A very provocative Pendle Hill Pamphlet (302) in which the author who values both traditions points out what seem to him to be fascinating contradictions within Quakerism.
The Seed and the Tree Daniel A. Seeger Pendle Hill Pamphlet (269)

A wonderful exploration of nonviolence as an expression of contemplative practice. The best writing on spiritually based nonviolence I have ever read.
Transformations of Consciousness by Ken Wilber, Jack Engler, and Daniel Brown. 

Very interesting exploration of the psychological problems and meditation. Fairly technical psychological jargon.

Ordinary Magic - Edited by John Welwood

My favorite book of readings on contemporary contemplative daily practice. Highly recommended.

A Path With Heart - Jack Kornfield

Very good from American Buddhist perspective but which uses examples from other traditions as well.

From the Quaker perspective of course read Rufus Jones, Douglas Steere, John Youngblut, and Howard Brinton.