DISCOVER THE CONTEMPORARY QUAKER WAY · DISCOVER THE CONTEMPORARY QUAKER WAY 350th anniversary of...

21 January 2011 £1.70

the FriendDISCOVER THE CONTEMPORARY QUAKER WAY

350th anniversary of the

Peace Declaration

2

the Friend INDEPENDENT QUAKER JOURNALISM SINCE 1843

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the Friend, 21 January 2011

CONTENTS 169 NO 3

3 The Peace Testimony

4 350th anniversary celebrated

5 Quaker rescues recorded

6 Living out the Peace Testimony David Atwood

7 Dilemmas of a pacifist stand Jill Allum

8- 9 Peace: making a difference Symon Hill

10-11 The Peace Declaration

12-13 Protest and peace Betty Hagglund

14-15 Photo montage

16-17 The Armed Forces: time for change Michael Bartlet

18 Alternatives to Violence: expect the best Chris Walker

20 Friends & Meetings

Cover image. The women on the cover are wearing badges of the Friends Relief Service. Quakers went into mainland Europe after both the first and the second world wars to help to feed refugees and to help rebuild areas devastated by conflict. Photo courtesy the Friends House Library.

Images on this page. Top: Work was done with Spanish refugees fleeing Franco in the 1930s. Some of these camps in the Pyrenees then took on refugees from Hitler. Bottom: An Israeli checkpoint where Palestinians have to show that they have permits issued by the occupying army, to travel within their own country, to get to their jobs each day. This monitoring work continues today in the Ecumenical Accompanier Programme for Palestine and Israel (EAPPI). Photos courtesy the Friends House Library.

the Friend, 21 January 2011 3

In this issue we remember the moral ambition of a few members of the Religious Society of Friends who, three hundred and fifty years ago, handed a declaration to Charles II: we honour their conviction, reflect on the seed they planted, and consider some of the fruit that it has born through the centuries.

The background to this event, as Betty Hagglund explains, was more complex and politically motivated than some people may think; but at the heart of the declaration were words that clearly set down fidelity to a principle and also contained a sense of vision:

‘We utterly deny all outward wars and strife, and fightings with outward weapons, for any end, or under any pretence whatever; this is our testimony to the whole world.’

These words have prompted, and inspired, remarkable personal and collective witness over three and a half centuries. We can only touch the tip of this extraordinary iceberg of ‘faith in practice’: the Friends Relief Service workers, like those on the front cover, who went to Europe during and after the second world war; the tremendous work done by Quaker Peace & Social Witness; the little known work in the Balkans and Russia in the nineteenth century, reflected in an image on the two pages devoted to a photographic montage of peace witness; and the work done at an international level described by David Atwood.

The Peace Testimony is alive today. In these pages we also urge Friends to support the campaign to raise the age of enlistment from sixteen to eighteen. All of this work has, in a sense, part of its seed in the declaration to Charles II.

In discerning a position that was in unity with and in obedience to the spirit of Christ, Friends found the words ‘utterly deny’ powerful – but not enough. George Fox was to make this clear when he wrote:

‘I told them (the Commonwealth Commissioners) I knew from whence all wars arose, even from the lust, according to James’ doctrine: that I lived in the virtue of that life and power that took away the occasion of all wars… and was come into the covenant of peace which was before wars and strife were.’

Fox was challenging Quakers to look both at the roots of conflict and at the way they lived their lives. Are we free from the lust for wealth, power, status, comfort… the desire to be well thought of by others, or the will to assert our point of view at the expense of others in our work, home or Quaker life?

As Horace Alexander wrote:

‘Has any one of us really learnt to live in such a spirit of gentleness and forbearance and persuasiveness and respect for others that we would dare to say that no careless roughness on our part, no harsh or bitter word, no angry thought even, is sowing seeds of conflict, of strife, of war itself?’

The Quaker way is to take up this challenge, nourished by the gathered meeting and prompted by the spirit within us. James Nayler captured this spirit in his final words:

‘There is a spirit which I feel that delights to do no evil, nor to revenge any wrong, but delights to endure all things, in hope to enjoy its own in the end. Its hope is to outlive all wrath and contention, and to weary out all exaltation and cruelty, or whatever is of a nature contrary to itself.

It is easy to call oneself a pacifist. It is much more challenging to live the Peace Testimony out in practice; but unless others find this ‘life and power’ in the way we live our lives then our claim to it will ring hollow.

Ian Kirk-Smith

Editorial

The Peace Testimony

4

News


Quakers around the world are marking the 350th anniversary of the first formal declaration of the Quaker Peace Testimony.

Britain Yearly Meeting (BYM) have launched a wide range of initiatives to stimulate awareness of the testimony and action throughout 2011. They are encouraging Friends to reflect on the historic declaration and also to ask themselves tough questions about what the Peace Testimony means today.

Quaker Peace & Social Witness (QPSW) have invited Quakers to write up to 350 words as a twenty-first century form of the peace declaration. It is hoped that unity can be reached on a modern declaration at Yearly Meeting Gathering in July at Canterbury. They have also launched ‘Peace 350’, a workshop that Meetings or other groups can adapt. It uses the

declaration to help participants think about ‘what the Peace Testimony means today, to the Society and to themselves’. Sam Walton, peace and disarmament programme manager at QPSW, told the Friend that he knows of at least twenty Meetings that have already used the workshop, but that the overall number is probably higher.

Friends are also encouraged to use QPSW’s website to write up to fifty words in answer to the question: ‘What is the Peace Testimony’s challenge to me?’ The replies will be collated and possibly used at Yearly Meeting Gathering.

The timing of this month’s anniversary has caused some confusion. The original declaration was published in January 1661 but is dated ‘Eleventh Month 1660’. The apparent discrepancy is explained by the fact that at that time the year began in March.

The Friends who signed the statement, including George Fox and Margaret Fell, declared ‘we do certainly know, and so testify to the world, that the spirit of Christ, which leads us into all Truth, will never move us to fight and war against any man with outward weapons’.

Sam Walton said that the Peace Testimony today is as relevant as ever. He added that QPSW’s work is ‘very much led by the testimonies’, and that the department wants to ‘nurture the Peace Testimony within Friends’.

Sunniva Taylor, QPSW’s peace and sustainability programme manager, encouraged Friends to remember the breadth of the Peace Testimony. She told the Friend that it is not only about what we are against. It also involves a vision of a peaceful world.

By way of example, she asked: ‘What would a nonviolent economic system look like?’ She insisted that the current economic system is violent, because it harms both people and planet. Therefore, ‘When Friends live sustainably, they’re doing peace work’.

Meanwhile, Quakers in Staffordshire say that they are ‘heartened’ by the nationwide support they have received for their suggestion of a memorial to Quaker service during world war two at the National Arboretum.

Since Staffordshire Area Meeting (AM) proposed the idea, another twenty-eight AMs have minuted their support for it. A further two AMs minuted questions, which Staffordshire Friends say they found helpful. A report is being prepared for Meeting for Sufferings’ attention in April.

‘The memorial is unfolding as a valuable means of outreach to thousands of visitors to the arboretum,’ said Peter Holland of Stone Meeting, ‘And we need to frame our witness in terms which will still resonate in the centuries ahead. Our words will, literally, be carved in stone.’

The Quaker reputation for peace work continues to be one of the Society’s most well-known characteristics. A major survey of British public attitudes to Quakerism in 2009 found that nearly two-thirds of respondents identified Quakers as ‘a pacifist organisation’.

For more information on QPSW’s projects to mark the anniversary, please visit http://www.quaker.org.uk/350.

Symon Hill

350th anniversary celebrated

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Quaker rescues recordedIsraeli Holocaust museum Yad Vashem and a British university are to give an historic recognition to British Quakers who saved thousands of Jews from the Holocaust. The initative is the culmination of an eight-year campaign by Peter Kurer, a seventy-nine-year-old Austrian-born Jewish refugee from Manchester, who has been struggling for some years to convince Yad Vashem, in Jerusalem, to recognise the rescue.

He told the Friend: ‘My family was saved by British Quakers. My father was training to be a dentist in Vienna when he decided to flee from Nazi persecution in 1938. He had contact with a British Quaker couple in Manchester, the Goodwins, who “guaranteed” nine members of my family. The British government insisted that any Jews coming in to Britain had to be “guaranteed” and not be a financial burden on the state.’

Peter added: ‘When I was visiting

my son in Israel in 2002 I went to Yad Vashem and was interested to see how they had remembered the contribution made by British Quakers. There were only a couple of small references. I was rather shocked and decided to do something about it and ensure that the museum did recognise this extraordinary generosity and kindness.’

Members of the Religious Society of Friends paid an estimated £350,000 (£17.5m at today’s rates) in guarantees to the British government to accept around 6,000 Jews into the UK. Quakers then housed and found jobs for them, including Peter Kurer and eight of his family members evacuated from Vienna in 1938.

The episode has never been fully documented by historians, but Peter Kurer spent almost a decade collating survivors’ stories

into an academic paper supported by five British historians. In a statement, Yad Vashem says the paper will join 130 million pages of historical documents in its library, where it will be catalogued and made available to researchers. The campaign has also prompted the Centre for German-Jewish Studies at Sussex University to conduct a study of the rescue effort.

Ian Kirk-Smith

The government’s new trade minister has confirmed that he is happy to promote arms exports – only hours after a national newspaper claimed that they were troubling his conscience.

Stephen Green joined the House of Lords shortly before becoming a minister in the coalition government last week. But the Daily Telegraph reported that he had ‘issues’ with arms exports and was hoping that responsibility for them would be given to a different minister.

The Campaign Against Arms Trade (CAAT) urged him to ‘put his principles into action’. But after a few hours of rumour and counter-rumour, the Department for Business issued a statement declaring that ‘Lord Green will be playing a full role in promoting the [arms] industry’.

Stephen Green recently stood down as chairman of HSBC. He is also a Church of England priest. Since the banking crisis, he has sought to promote the idea of ‘ethical capitalism’.

He attracted CAAT’s approval last year, when he pointed out that industries tackling climate change are already generating more revenue than the arms industry. CAAT’s Kaye Stearman said: ‘These new industries provide an ethical alternative to the arms trade’.

But his new job includes oversight of UK Trade and Investment (UKTI), a unit that promotes British exports. While arms account for less than two per cent of UK exports, UKTI devotes more staff to its arms wing than to all other sectors combined.

Symon Hill

Arms exports now all right for Stephen Green

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6 the Friend, 21 January 2011

As the Quaker United Nations Office (QUNO) Representative for Disarmament and Peace I have spent the last sixteen years working

in a world of high politics, competing agendas, and compromise. It can be difficult, given the daily ‘realities’ of this world, to stay connected to the basis of ‘the Peace Testimony’. And yet without it, I doubt that I would have been able to sustain my commitment and engagement for so long.

I did not grow up as a Friend; but my military experience, personal commitment to pacifism, time as a tutor at Woodbroke and engagement with the peace movement have all informed the application of the Peace Testimony to my life and work.

I have sought, however inadequately, to live out the implications of the Peace Testimony in my personal and professional life. Many challenges present themselves: for example, in a world of governments, many of whose policies I profoundly disagree with, I struggle at times to make ‘that of God in every person’ the basis of my relationship with individual governmental representatives – and yet this is the very key to the contribution of Friends at the UN.

Our work here is more of the nature of ‘cathedral building’ – seeing immediate results is often difficult and real outcomes may be realized long after our individual involvement has ceased. It is important to remember this when one invests sweat and tears in institutional processes that seem not to move quickly. It also helps to sustain day-to-day frustrations and, in taking a longer view, we can then see change and our hope is renewed.

Sometimes we can find ourselves working in a way that may, initially, seem inconsistent with Friends’ beliefs and concerns. For example, some of my own work has been involved in supporting the creation of an Arms Trade Treaty, which seeks to set in place

international ‘rules’ for responsible arms transfers. Yet Friends rightfully oppose any trade in weapons. As our Friend Val Ferguson once said in describing Friends’ work at the UN, QUNO faces the challenge of ‘working for improvement while not losing sight of perfection’. We must do this work in such a way that we can feel that the efforts we are making are leading in the right direction. Without that vision of ‘perfection’, one runs a risk of co-optation and settling for too little; but without a sense of the ‘art of the possible’, our visions risk remaining just that.

We do not live in a world simply of ‘war’ and ‘peace’ choices. Quaker work over the centuries has been based in the understanding of the need to deal with the roots of unpeacefulness for true peace to prevail. This has profoundly influenced the choices I have made in shaping the disarmament and peace work QUNO does in Geneva and beyond. I am also very aware, when wars and civil violence break out and some kind of military reaction seems called for to save lives, that Friends often struggle for an adequate response. The ‘cathedral building’ – of establishing believable, workable and sustainable preventive alternatives – then speaks to us once again.

In all of this, seeking to sustain a sense of humility in recognising my limitations, while testing each dimension of action against that profound commandment ‘to ask what love can do’, has also helped me to limit cynicism, and to try to resist the natural ego temptations involved in working at this level.

For me, life with the Peace Testimony can be uncomfortable and produce a sense of failure or inadequacy. Without it, however, life would lose much of its meaning and purpose.

David is director & representative for Disarmament & Peace at the Quaker United Nations Office in Geneva.

Living out the Peace Testimony

Opinion

David Atwood considers the challenge of putting principle into practice


Quakers are celebrating the 350th anniversary of the Peace Declaration, which is one of the bases for our Peace Testimony. Let’s get it as right as we can. 1661 was an acute historical moment

for Friends. John Punshon, in his Portrait in Grey says that: ‘4,230 Quakers were imprisoned because they were implicated in the Fifth Monarchy Men’s plot against King Charles II’. George Fox wrote in his Journal: ‘We heard of several thousands of our Friends being cast into prison… next week, several thousands more’.

This was the dire predicament that caused Quakers to make a declaration to distinguish themselves from the fighting Fifth Monarchy Men. They were rebels but they did not fight! Margaret Fell regularly importuned the king and council. The Journal continues: ‘Having lost a former declaration in the press, we hastily drew up another against plots and fighting, got it printed and sent some copies to Charles II and the council, others were sold in the streets and at the Exchange’. Here is our first Peace Declaration – put together hurriedly for a drastic cause, because the next step of the authorities was ‘those that were taken came to be executed’.

How do we look back? How do we explain to our newcomers? Quaker Peace & Social Witness’s ‘Peace 350’ pack seems to be drawn up for our recent enquirers. It says: ‘Quakers did not want to be executed as a group.’ I think this is too wishy-washy. I do not think it is open and truthful. Early Quakers were not a soft lot. We probably would not recognise them! Vernon Noble in The Man in Leather Breeches writes: ‘The Quakers were already notorious for working towards a “Kingdom of God on earth”.’

Quakers were a millennial, apocalyptic, people like many others of those times. This is hot stuff! We must be honest about our roots or we will lose our credibility, especially to our newcomers.

What can we say about our Peace Testimony today? A recent Radio 4 programme, Exercise of Conscience,

said of Quaker conscientious objectors (COs): ‘To stand apart from terrorism [as a pacifist] is not morally tenable.’ This year we have had a robust Swarthmore Lecture by Paul Lacey on terrorism and fundamentalism, The Unequal World We Inhabit. Paul reminded us that George Fox said: ‘…that a magistrate who bore a weapon might permissibly use it in a just cause.’ He is quoting Romans 13:4. Paul Lacey looks squarely at ‘terrorism’ and asks us to do the same. Would this give some authenticity to ‘Peace 350’?

There is a section in Quaker faith & practice called ‘Dilemmas of the Pacifist Stand’ starting at paragraph 24.21. I was ‘called’ to read this in ministry. It has surprising words. Isaac Penington in 1661 says: ‘I speak not against any magistrate defending themselves against foreign invasions; or making use of the sword to suppress the violent and evil-doers within their borders… A great blessing will attend the sword where it is borne uprightly to that end…’ It spoke powerfully and several Friends spoke to me afterwards, saying: ‘It’s not all black and white’ and ‘We shouldn’t be strongly against anything’. Well, when Jesus left for Gethsemane he told his disciples: ‘Sell your garment and buy a sword’. (Luke 22:36.)

Should we rethink our Peace Testimony? Are we too precious about it, making it into a creed? Are we afraid of risk and controversy and of thus losing the ability to discern a new way forward? Where should Friends be standing today? Have we lost our voice and vision?

As I sat in Meeting this morning, as warden, I knew that if an armed person entered and threatened the lives of my Meeting, I would call the police and expect an armed police presence to be ready to shoot if necessary. Along with Isaac Penington and George Fox, I could do no other.

Jill is a member of Norfolk and Waveney Area Meeting.

Dilemmas of a pacifist stand

Comment

Jill Allum argues that it is time for fresh thinking


‘What does it mean to have a commitment to peace in a world which is faced with climate change, environmental

destruction and resource depletion?’ asks Sunniva Taylor of Quaker Peace & Social Witness (QPSW).

She’s not short of tough questions. As manager of QPSW’s peace and sustainability programme, she’s charged with encouraging Friends to draw links between peace, economics and the environment. ‘We as humans are only one part of the Kingdom of God,’ she insists.

Helen Drewery, QPSW general secretary, believes that this is a sign of how Quaker peace work is responding to changing needs: ‘We’re always trying to find the new thing to do and to go on being innovative’. She says that decisions about QPSW’s work take account of where Quaker strength lies and argues that when it comes to sustainability, the Quaker strength lies in linking the issue with questions of peace and security.

A lot has changed since Quaker relief work earned Friends the Nobel Peace Prize in 1947. The emphasis has shifted from short-term relief to building up peace over sustained periods. ‘We’re in it for the long term,’ insists Helen.

QPSW’s work includes conciliation, lobbying at the United Nations, advocacy work in the UK, training in nonviolence, ecumenical accompaniment in Israel-Palestine and supporting Friends in Britain to take action. It is a vast amount of work for a department with only twenty-seven staff in Friends’ House, complimented by voluntary speakers, committee members and a small number of people in temporary placements.

They include four peaceworkers recruited each year to be placed with charities or campaigning groups. They are paid by Britain Yearly Meeting and trained by both QPSW and the Woodbrooke Quaker Study Centre in Birmingham.

‘The scheme provides valuable skills to people who have a strong interest in peace but limited experience,’ says Hannah Brock, who is placed with the Oxford Research Group, ‘It supports often under-resourced peace organisations. And it enables QPSW to strengthen links with the peace movement. So it’s win-win-win.’

Hannah is drafting a briefing on sustainable security, an approach which involves tackling the root causes of conflict such as poverty and climate change. Other peaceworkers in recent years have been placed with the Campaign Against Arms Trade, the Christian-Muslim Forum and the Alternatives to Violence Project.

‘We do our best to nurture and resource the peace movement,’ explains an enthusiastic Sam Walton, QPSW’s peace and disarmament programme manager. He speaks passionately about the use of Friends’ House for activist events and points to QPSW programmes such as Turning the Tide, which provides training to campaigners and community groups.

Turning the Tide manager Steve Whiting says the scheme promotes ‘the understanding and use of nonviolence to bring about structural, political and social change’. The project covers skills ranging from decision-making and campaign planning to conflict resolution and nonviolent direct action. Clients in 2010 included the Student Christian Movement, Trident Ploughshares, an organic food co-operative and a school in Market Harborough.

Peace: making a difference

Britain Yearly Meeting’s centrally managed peace work is the responsibility of Quaker Peace & Social Witness

Symon Hill looks at the varied and innovative work of the department

Faith in action


Several QPSW staff are keen to draw my attention to a groundbreaking new development: the provision of Turning the Tide training in Kenya. British Friends have long worked with Kenyan Friends, who recently asked for help in responding nonviolently to injustice. On hearing of Turning the Tide, they told Steve: ‘That’s exactly what we need’. A pilot project in the autumn saw twenty Kenyans trained in skills which they are now applying in their own campaigns and passing onto others.

Kenya is one of several areas to witness the effects of Quaker work in recent years. QPSW are running peaceworker placements in Burundi and at the Quaker United Nations Office in Geneva, and doing conciliation work in north-east India. Marigold Bentley, assistant general secretary, said the motivation for the Indian work was ‘entirely about local people saying: “You make a difference if you’re here”’.

Helen Drewery adds that a decision to leave an area is often difficult. When this does happen, ‘We try to hand the project to local people rather than just walk away’. She explains that QPSW was one of the first NGOs to work in northern Uganda. Once other agencies arrived, QPSW concluded that their work was no longer distinctive and decided to leave. In contrast, local people in the Balkans appreciated their presence for some time after most other agencies had left.

As I listen to these details, one question keeps coming back to me: What is distinctively Quaker about all this work? What are QPSW doing that others are not?

There seem to be two answers: one clearly religious, the other more pragmatic. Practically, the Quaker

name carries a lot of weight. NGOs, police and international agencies know that Quakers are committed to nonviolence. ‘People trust our motives,’ explains Helen. This reputation means Quakers can be relied on where others might not be, such as in conciliation between two sides in a violent conflict.

But there is also a deeper, more spiritual, answer. For Marigold, QPSW’s work is ‘only authentic if it comes from genuine experience – Quaker corporate experience’. Steve Whiting is convinced that Turning the Tide’s work is ‘very strongly rooted in the radical Peace Testimony of early Friends’

who wanted ‘to confront and challenge that which was not of God in the world’.

How aware are Friends in Britain of the extent of QPSW’s work? Helen admits that ‘most Friends are surprised when you tell them about the full breadth of the work’.

Sam Walton puts it more bluntly: ‘It’s impossible to be aware of the full extent of the work. I work here and even I’m not aware of all of it!’

This reputation means Quakers can be relied on

where others might not be, such as in

conciliation between two sides in a violent

conflict.

2010: A volunteer with the Ecumenical Accompaniment Programme for Palestine and Israel (EAPPI) talks to Israeli soldiers at a checkpoint. Photo: Friends House Library.


The Declaration


The Peace Testimony of the

Religious Society of Friends

We utterly deny all outward wars and strife and fightings with outward weapons for any end or under any pretence whatsoever. And this is our testimony to the whole world. The spirit of Christ, by which we are guided, is not changeable, so as once to command us from a thing as evil and again to move unto it; and we do certainly know, and so testify to the world, that the spirit of Christ, which leads us into all Truth, will never move us to fight and war against any man with outward weapons, neither for the kingdom of Christ, nor for the kingdoms of this world.

From a Declaration from the Harmless and Innocent

People of God, called Quakers, presented to Charles II, 1660.


Imagine a world in which violent radicals struggle to take possession of London institutions. London is rocked by protests. An attempted insurrection

leads to fighting in the streets and the occupation of St Paul’s Cathedral. There are rumours of similar plans for action in the regions – Devon, Newcastle, Lincolnshire.

The response from the authorities is swift and fierce. Soldiers exchange fire with the activists. Many are killed; others arrested. The new government issues a proclamation banning ‘unlawful meetings’. News of the uprising leads to increased surveillance across the country. Private houses are searched and documents and files seized. Lumping together a variety of radical groups, the government makes little distinction between those directly involved in the violence and those on the fringes.

This world is the one in which the statement which we now think of as the definitive start of the Quaker Peace Testimony was written. At the beginning of 1661, Charles II had been on the throne for less than a year and the coronation ceremony had not yet been held. The Fifth Monarchist uprising on 6 January 1661 led to the arrest of thousands of Anabaptists, Quakers and Fifth Monarchists, and within a few weeks, over 4,000 Friends were in prison.

A Declaration from the Harmless and Innocent People of God, called Quakers, was sent to the king on 21 January 1661. Written by George Fox and Richard Hubberthorne and signed by twelve Quaker men, it aimed to remove ‘the ground of jealousy and suspicion’ from ‘the harmless and innocent people of

God’. The statement was not prepared or issued by any Meeting; instead the authors took it upon themselves to speak for all Quakers when they wrote: ‘All bloody principles and practices, we … do utterly

deny, with all outward wars and strife and fightings with outward weapons, for any end or under any pretence whatsoever. And this is our testimony to the whole world.’

While the Declaration was a significant factor in the development of the Peace Testimony, it was not the first such statement. The turbulent political events of the late 1650s had been hard for Friends. Support for the religious Commonwealth established by civil war and regicide in the 1640s had declined. Plots and rumours of plots spread throughout the land. Persecution of Quakers and other sectarians increased markedly during the 1650s. As Fox wrote in his journal in 1658:

‘Great sufferings we went through in these times of Oliver Protector and the Commonwealth, and many died in prisons. And they have thrown into our meetings wild fire and rotten eggs, and brought in drums beating and kettles to make noises with; and the priests … have beat and abused Friends.’

After the death of Oliver Cromwell on 3 September, 1658, the political situation deteriorated still further. Richard Cromwell, his successor and eldest son, could not command the loyalty of the army, and in April 1659 the Protectorate fell. Hostility towards Quakers and other dissident groups increased. Friends’ Meetings throughout the country were broken up

Protest and peace

Betty Hagglund describes the background to the Peace Declaration

History


and Quakers were violently attacked. George Fox was arrested. Margaret Fell travelled to London to try to establish good will with the new government and to work for Fox’s release. In 1660 she saw the king and presented him with a statement, signed by a number of leading Friends, which declared:

‘We are a people that follow after those things that make for peace, love, and unity … and do deny and bear our testimony against all strife, and wars, and contentions that come from the lusts that war in the members, that war against the soul. … We love and desire the good of all. … Our weapons are not carnal, but spiritual.’

Fell’s statement depicted Quakers as people who refused to participate in war. The 1661 pronouncement took that idea further, by declaring that not only would Quakers not fight then, but they would never do so. They assured the king that:

‘That Spirit of Christ by which we were guided, is not changeable, so as once to command us from a thing as evil, and again to move unto it. And we do certainly know, and so testify to the world, that the Spirit of Christ which leads us into all truth, will

never move us to fight and war against any man with outward weapons, neither for the kingdom of Christ, nor for the kingdoms of this world.’

The 1661 Declaration was not a universal pacifist statement. It spoke only for Friends. It did not say anything about those outside the Quaker movement. But it rapidly became an accepted statement of Quaker belief. It was translated and published the same year in Holland and Germany and later printed in full in the published version of Fox’s Journal. Writers such as Robert Barclay, William Penn and William Bayley extended and reinforced the position during the remainder of the seventeenth century. Over time, we have become known as a people of peace and have maintained that testimony, a position that continues to earn us respect today.

Betty Hagglund

Betty Hagglund is the new Quaker Studies Project Development Officer within the Centre for Postgraduate Quaker Studies at Woodbrooke, where she will be developing ways in which to make the research carried on at the centre better known.

This 1916 engraving represents Old St Paul’s as it appeared prior to 1561. In 1660 it was occupied in an attempted insurrection. It was destroyed in the Great Fire of London in 1666 and rebuilt by Christopher Wren. (Engraving from Wikipedia CC.)


Clockwise from top left: Men from Franco-Prussian war with Quaker star; Peace campers c.1970s (courtesy of The Peace Museum); 1963 CND peace rally; Yearly Meeting’s 1980 peace vigil in Trafalgar Square. Unless otherwise noted photos courtesy of the Friends House Library.


Clockwise from top left: Friends Ambulance Unit (FAU) kitchen, world war two; 1995 anti-nuclear demonstraion in Trafalgar Square; first world war conscientious objectors at Dyce Prison Camp; 1947 presentation of the Nobel Peace Prize in Stockholm; QPSW star post 2005; Friends Relief Service work in Rubland after second world war; Friends Ambulance Unit emblem; FAU ambulance unloading wounded in Zuydcoote in the first world war. Unless otherwise noted photos courtesy of the Friends House Library.


The punch of the automatic weapon into my shoulder was simultaneous with a shrill whistle of bullets, breaking the silence. It is

the only time I have fired an automatic weapon with live ammunition. I was fifteen, a member of Blundell’s School, Combined Cadet Force, training at Lympstone Commando Centre in Devon. I felt much older than my years. We aimed at concentric circles on the bodies of black and white human shapes in front of a bank of sandbags. The bullets disappeared into them. I felt both a loss of innocence and an uncomfortable sense of physical power. It still informs my thoughts about under-eighteen-year-olds in the army today.

The present recruitment age of sixteen is too young to enter full time military training. If you are not old enough to vote, buy a pint in a pub, to ride a motorbike or even to buy fireworks are you not also too young to join the army? A young soldier trains with live ammunition, yet is deemed to be too young to watch an X-rated DVD of Francis Ford Coppola’s Apocolypse Now – an allegory of the insanity of war inspired by Joseph Conrad. Isn’t it time we had a more consistent attitude to the age of adult responsibility?

Under the Bill of Rights (1689) to maintain a standing army in peace time Parliament needs to vote the exact numbers of soldiers, sailors and airmen each of the three forces can maintain. This ‘framework legal discipline’ is then set out in an Armed Forces Act. This needs to be re-enacted every five years. The current Armed Forces Bill provides a once-in-a-Parliament opportunity to amend the law relating to the age of recruitment. Quakers are currently supporting an Early Day Motion (EDM 781) calling for the age of recruitment to be raised to eighteen. It is an issue that is too important to go by ‘on the nod’.

Notions of childhood change. The Black Prince led English forces against the French at the Battle of Crécy in 1646. He was barely sixteen. During the siege of Mafeking in 1900, Robert Baden Powell recruited boys as young as twelve to deliver messages by bicycle under fire and serve in hospitals. They wore khaki and their leader was the thirteen-year-old Warner Goodyear, who became their sergeant-major. But they were not part of the regular army. They became the forerunners of Boy Scouts. In the first world war when Lord Kitchener sought 100,000 men prior to conscription, his poster offered ‘general service for a period of three years until the war is concluded’. The age of enlistment was specified as ‘between 19 and 30’. In 1915 no one was eligible for direct enlistment until they were nineteen

(Hansard November 1915). It is true many circumvented the rules.

Ninety years after the end of the first world war, Britain is now the only country in Europe to recruit into the regular army at sixteen. France and Germany both recruit at seventeen. Perversely in the UK sixteen-year-olds are required to serve for six years, while eighteen-year-olds commit themselves to only four. Far from being a curious legal

relic, this rule was re-introduced in 2008. After a six-month ‘cooling-off ’ period there is no right to leave. While ‘unhappy minors’ may leave at the discretion of their commanding officer, the fact that there is no ‘discharge as of right’ leaves them uniquely open to bullying and makes that bullying more serious if it happens because they cannot leave.

Those supporting the status quo argue that recruit-ment into the army provides valuable training in a type of ‘modern apprenticeship’. It is a way of being paid while learning a trade. Some, like my brother-in-law, who is six foot six and went into the Navy at the age of fifteen, thrive. He trained as a diver and worked in the North Sea and the Middle East. Others,

The Armed Forces: time for change

Politics

Michael Bartlet discusses the reasons for change to the age of recruitment

Britain is now the only country in

Europe to recruit into the regular army at sixteen.


like privates Sean Benton, Cheryl James, Geoff Gray and James Collinson, who went into the army, don’t. They all died of gunshot wounds while training at Princess Royal Barracks, at Deepcut in Surrey between 1995 and 2002. Two of them were seventeen years of age. Within that period Surrey Police found fifty-nine incidents of self-harm from the Deepcut guardroom logs between 1996 and 2001.

The current regime in the army is unlike any other apprenticeship in that a breach of discipline may lead to a criminal prosecution. It is unlike an apprenticeship in that young soldiers are not free to leave. It is also unlike an apprenticeship in the dangers they face. How many apprentice carpenters, brick layers or plumbers are found dead at their workplace, whether shot in the head or hanging from a beam? An infantryman returning from Helmand has no guarantee of a job. While the UK no longer has conscription, those joining the army at the age of sixteen often come from the poorest and least educated backgrounds. On average Army recruits have 0.9 of a GCSE at A–C grade (Defence Committee Evidence 255 Duty of Care Enquiry). Fifty per cent come from a deprived background. About half have skills in reading and maths at or below those of an eleven-year-old.

For youngsters without other jobs to go to, a career in the army may be hard to resist. What other choices do they have? Subsequently, they often lack the capacity and confidence to seek a change in their career in the same way as those training for the professions. The nature of their legal status – it is not a contract – makes that worse.

Sixteen- and seventeen-year-olds are no longer deployed to conflict zones, but decisions made as a child have irrevocable consequences as an adult. A young person making a decision at sixteen, with his or her parents’ consent, has no right at the age of eighteen to review that decision with an informed conscience.

The army is ‘in loco parentis’ to its under-eighteen-year-olds. Its responsibility is that of a parent to a child – taking into account their mental age. The present terms of enlistment represent a legal limbo. Under the UN Convention on the Rights of the Child the army is obliged to consider the best interests of the child. Yet there is little independent oversight of this responsibility. For a young soldier to write to the Children’s Rights Commissioner would be bravery indeed. In enlisting in the army recruits become subject to military discipline under subsidiary legislation made under the Army Act 1955. But how many semi-literate teenagers read subsidiary legislation?

The present situation is a throwback to the nineteenth-century era of indentured labour. The argument that the age of recruitment should be raised to eighteen is sometimes seen as a purely pacifist argument. That is not the case. If twenty-first century armies are to become not the means of waging war but forces for the resolution of conflict and for policing resolutions of the United Nations, it will require a level of maturity and discernment that depends on all those entering it making an informed and considered choice. A consistent age of adult responsibility would mean that formal enlistment into the army takes place at eighteen – the age of legal responsibility and not before. In the meantime, only a right of discharge for all under-eighteen-year-olds and a requirement that eighteen-year-olds make a clear and informed choice, on their eighteenth birthday, will conform to twenty-first-century standards of human rights.

Michael Bartlet

Michael is a member of Westminster Meeting and parliamentary liaison secretary for Britain YM..If you support the Friend’s campaign and this concern write to your constituency MP and/or local newspaper urging the government to give discharge ‘as of right’ to all under-eighteen-year-olds as a first step to raising the age of enlistment to the age of eighteen.

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Alternatives to Violence (AVP) holds workshops in communities and prisons to help people get better at handling conflict without using

or suffering from violence. The workshops, led by volunteers, have a broad range of participants. Some may want to control violent behaviour that is damaging their relationships. Others come out of interest and soon realise that, whether it is standing up for yourself or being better at listening, we all have something to work on when it comes to conflict.

AVP was started in a New York prison by Quakers in 1975 and now has groups working in fifty countries all over the world. Quaker Social Responsibility & Education, the forerunner of QPSW, helped to establish AVP in Britain. AVP benefits all kinds of people, from ex-child-soldiers in Angola and Iraqi refugees in Jordan to people with mental health problems in Britain. The workshops are almost the same world over: they use group exercises that build self-esteem, communication, co-operation, trust and a sense of personal values in order to handle conflict well.

The original Quaker Peace Declaration states that ‘our principle is, and our practice has always been, to seek peace and ensue it.’ Participants on AVP workshops tackle one of the most challenging parts of ‘seeking peace’. This is to seek the best in their own relationships. One of the key steps of the AVP process is to ‘expect the best’. Do you expect the best from others and yourself in conflicts? Do you put faith in your and others’ ability to reach a solution, or to understand each other’s needs and feelings? Working at AVP has, for me, bought in to focus the importance of optimism in seeking peace, whether that is in people or in communities in conflict.

The kind of peace that AVP seeks is not the opposite of conflict. Conflict can be necessary and positive. It can make people more equal and make the peace we live in richer and more meaningful. Positive changes in both personal relationships and social justice often happen when people declare conflict with existing thinking and conditions. Peace in AVP is about the way we handle conflict and our ability to avoid using violence. For many AVP participants, who testify from experiences with family, communities and prison wings, violence can become a whole new source of suffering.

The AVP office receives many letters from prisoners for whom violence has brought much suffering, both to other people and themselves. Many tell a story of a life where violence is normal, expected, and at times necessary to feel safe. In the isolated, and highly aggressive environment, of many prison wings, few ‘high risk’ prisoners have the opportunity to experience anything different. At present we are starting a new project in London getting people, who have recently been released from prison, to participate in and eventually lead AVP workshops. Integration back into families and communities is a difficult time, and expecting the best can be hard. AVP can help them to do this.

I have been inspired, during my experience of AVP, by people who have decided to reject violence and to ‘expect the best’. They are living out, for me, what Quakers call the Peace Testimony.

Chris, one of four Quaker Peace & Social Witness UK peaceworkers and an attender at Westminster Meeting, is working on the AVP scheme.

Chris Walker writes about the Alternatives to Violence Project, where he is working as a Quaker Peace & Social Witness (QPSW) peaceworker

Alternatives to Violence: expect the best

Peace work


Northern FriendsPeace Board

Peace work for and byQuakers in the Northof Britain

Since 1913 we have beenpromoting action, thinkingand reflection on Quakerpeace concerns. We arrangeevents, publish informationand ideas, support individualsand groups and voiceQuaker views.

Current priorities include:

• promoting sustainablesecurity,

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‘This is an important bookarriving at a good time.'Bruce Kent, Vice President,Movement for the Abolition of War.

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Friends&Meetings

Diary

Changes to meeting

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Memorial meetings

Put all your family noticesin the Friend!


Notices on this pageFriends & Meetings notices shouldpreferably be prepaid. Personalentries (births, marriages, deaths,anniversaries, changes of address,etc.) from 4 January 2011: £17.20incl. vat at 20%. Meeting and charitynotices (changes of clerk, new war-dens, alterations to meeting, diary,etc.) £14.34 zero rated for vat.Max. 35 words. 3 Diary or Meetingup entries £39.80 (£33.18 zerorated); 6 entries £67.40 (£56.16).Add £1.70 for a copy of the issuewith your notice. Cheques payableto The Friend.

Entries are accepted at the editor’sdiscretion in a standard house style.A gentle discipline will be exerted tomaintain a simplicity of style andwording which excludes terms ofendearment and words of tribute.Deadline usually Monday morning.

The Friend, 54a Main Street,Cononley Keighley BD20 8LL01535 630230. [email protected]

A.C.T.S. OF WORSHIP MichaelHennessey and David Bowgett. Whatcan we learn from another spiritualtradition? The Kindlers workshop.10-5pm Saturday 22 January.Friends House, Euston, London. £10at the door. All welcome. Details:Alec 020 7226 5448.

OUTDOOR MEETING FORWORSHIP Speakers Corner, MarbleArch, London. Sunday 30 January,2-2.45pm, and on the last Sundayof each month in 2011. Come andjoin other London Quakers! Detailsfrom Jez Smith, tel. 07915 407344.

Valerie A PENFOLD 30 Decemberat Frenchay Hospital. Member ofFrenchay Meeting. Aged 71. Funeral2pm 26 January WestleighCrematorium. Memorial Meeting3pm Frenchay FMH. Donations:Bristol & Avon Multiple SclerosisCentre. Enquiries Roger Angerson0117 956 9490.

Jim BADMAN The postponedcelebration of Jim's life will be heldat Friends Meeting House, Street,Somerset 2.30pm, Saturday 5February, weather permitting thistime. Enquiries: [email protected] or 01458 272275.

SUDBURY LM, SUFFOLK TheMeeting House is now closed forrefurbishment. Sunday Meeting forWorship at 10.30am, St. Gregory’sChurch Hall, Prince Street untilfurther notice. Enquiries BettyScrivener 01787 371303.

BALBY (DONCASTER) LM From1 January, co-clerks: Jill Cooper andAlan Robinson (correspondence),Friends Meeting House, OxfordPlace, Doncaster DN1 3QR.Tel: 01302 343002.Email: [email protected]

CAPEL LM From 10 January, clerk:Janet Berry-Clarke, Little Tipphams,Weare Street, Ockley, DorkingRH5 5NW. Tel. 01306 711251.

LICHFIELD LM From 1 January,co-clerks: Paula Knight 01283791214 and Juliet Metcalfe 01543254864. Correspondence address:61 Heritage Court , Lichfield StaffsWS14 9ST. Email: [email protected]

LICHFIELD LM From 1 January,co-clerks: Paula Knight 01283791214 and Juliet Metcalfe 01543254864. Correspondence address:61 Heritage Court , Lichfield StaffsWS14 9ST. Email: [email protected]

LINCOLN LM From 1 January,clerk: Mark Lilley, 6 Flaxley Road,Lincoln LN2 4GL. Tel: 01522 542493.Email: [email protected]

OUNDLE LM (NORTHANTS)From 1 January, clerk: Sally Lewis,10 Fair Lane, Thrapston, KetteringNN14 4TD. Tel: 01832 733642.Mobile: 07894 466575.Email: [email protected]

YORK AM From 1 January, clerk:Barbara [email protected] clerk: Alison [email protected]

2011 QUIP Quaker Writers'International Conference/AGM

NO FRIEND IS AN ISLANDQuakers exploring connections through writing and publishing.All Quaker writers, aspiring writers, publishers & booksellers welcome.

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For more information see: www.quakerquip.org10% discount on bookings made and paid by 15 February.

Elizabeth BRIMELOW 12 Januaryat Furness General Hospital.Member of Cartmel Meeting.Aged 84. Memorial Meeting 2.30pmTuesday 25 January at Cartmel FMH.

NEW JORDANS PROGRAMME Retreat Day: Friday 11 February(10am-4pm). ‘Art?’ with localQuaker sculptress Gill Ledsham.All welcome. Advance bookingrequired, £35 or what you canafford. Call 01494 876594 for details.

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Promoting democratic reform, constitutional change and civil liberties

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If you can answer yes to the above and you are able to contributeto the work of a major independent funder of political activity inthe UK, then the Directors would like to hear from you. This isan ideal opportunity for you to consolidate your experience andknowledge gained after at least two years working within acampaigning or political organisation. For further informationon how to apply, please go to our website:

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The post is based in York. It is expected that theGrants & Projects Adviser will spend two/three days a week

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BritainYearlyMeeting

Human Resourcesand TrainingManagerPermanent, full-time. Starting salary:£40,354. Location: Friends House,Euston Road, London NW1

This is an exciting opportunity tohead up and develop the HR andtraining function for this organisa-tion which is both the centraloffices of a church and a centrally-based, medium-sized charity witha hospitality company.

The successful candidate will beCIPD qualified with experience ina similar role, backed up with astrong commitment to excellencein their work, and to working with-in the values of the organisation.

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We are looking to appoint an enthusiastic Deputy Head who will be able to embrace the ethos of the school andfocus on day to day and strategic management. You will be experienced - both academically and pastorallyhaving already held a position that involved whole school responsibility. You should be able to demonstrate yourunderstanding and practical experience required to undertake a school leadership position.

Visit our website: www.leightonpark.com for further information, Job Pack and Application Form.Alternatively contact HR on 0118 987 9532 or email [email protected]. Closing date: 28 January 2011.First Interviews on 3rd/4th February. Applications should be sent to Susan Richardson, Head's PA. The successfulcandidate must be willing to undergo child protection screening, including checks with past employers and the CRB.

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For more information on research degrees: Michele Mozley 01274 234174, email [email protected]

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