BUSINESS AT HAND: IN THE MINUTES

~ Jnana Hodson ~ 3 Comments

Much in our Quaker practice seems quaint, none more than our practice of minuting. It’s not the same as taking minutes of a company board meeting or city council session, but has a dimension all its own. Originating in the recording of persecutions in the initial decades of the Quaker movement, and in the subsequent petitions for redress and justice, our earliest minutes tell of “sufferings for Truth’s sake” and soon lead into the efforts of determining just what it means to live as a people of conscience.

Sometimes today we find the practice burdensome or unnecessary. Friends who follow the Old Ways in this matter will draft and read aloud the record on that part of the agenda, moving ahead only after that minute has been revised to satisfaction and approved. It’s slow and tedious, but it does focus the deliberations.

Here, the concept of clerking – especially for the recording clerk – has a meaning related to “clerk of court,” where the official records decisions from the bench above. In our case, Friends traditionally feel the high judge as Christ, and the meeting gathered as witnesses who would voice the sense of the resolution. I suppose we might see Friends attending our business sessions as a jury, then. If it were only as simple as guilty or not guilty!

Revisiting historic minutes, as I’ve done as a genealogist in the archives at Swarthmore and Guilford colleges, opens an appreciation for the practice as an art form. Perhaps no other records in America before the 1850 Census offer as much genealogical information as ours do. Even so, one discovers how faulty even the best efforts become. A individual simply fades from sight, a family moving away is recorded simply as “Robert and Sarah and children,” rather than naming them individually, as another clerk might have done, or the records might be lost to a house fire, as Centre, North Carolina’s, were, or simply lost altogether, as the first half-century of Dover’s were or West Epping’s were in our own lifetime. You might see an erasure, from first cousin to second, or a misspelling – and suddenly, you find yourself sitting with that clerk, somewhere in our history. This becomes something other than quaint, but personal engagement.

QUEEN SLIPPER CITY

~ Jnana Hodson ~ 1 Comment
The train station, perched at the side of downtown, includes Amtrak's Downeaster service to North Station in Boston, in one direction, and Maine in the other. (That run stops in Dover, New Hampshire.) There's also MBTA's Purple Line into Boston.
The train station, perched at the side of downtown Haverhill, Massachusetts, includes Amtrak’s Downeaster service to North Station in Boston, in one direction, and Maine in the other. (That run stops in Dover, New Hampshire.) There’s also MBTA’s Purple Line into Boston.

New England’s waterways are dotted with historic mill towns. The Merrimack River alone could boast of the water-powered industrial centers of Manchester and Nashua in New Hampshire as well as Lowell, Lawrence, Haverhill, and Amesbury downstream in Massachusetts, along with Newburyport and its harbor.

Some of the warren of old mills remains, including buildings converted to offices and housing.
Some of Haverhill’s warren of old mills remains, including buildings converted to offices and housing.
Catch the view of the distant church in the gap.
Catch the view of the distant church in the gap.
Much has also been razed, often for parking lots.
Much has also been razed, often for parking lots.
Here's a bit of scale.
Here’s a bit of scale.

While textiles were the focus of much of New England’s mill output, the power was applied to other products as well. Haverhill, for instance, emerged as a center of shoemaking, by 1913 producing one of every 10 pairs in America and earning it a whimsical nickname of Queen Slipper City. Its earlier commerce rested on woolen mills, tanneries, shipping, and shipbuilding.

Downtown details.
Downtown details.
Still impressive.
Still impressive.
In those days, every building could be a "block."
In those days, every building could be a “block.”
Facing the train station, a reflection of earlier prosperity.
Facing the train station, a reflection of earlier prosperity.
Down the street, around the corner.
Down the street, around the corner.
Not everything was brick.
Not everything was brick.

Like many of these once industrial centers, the city has been struggling to adapt to new directions and refit its legacy of old structures.

By the way, in Yankee style, it’s pronounced HAY-vril and is today a city of 60,000. But the river still runs through it.

The river flows toward the Atlantic.
The river flows toward the Atlantic. The tides fluctuate widely here twice a day.
The railroad crosses from downtown and then follows the river upstream to Lawrence. It's a lovely ride.
The railroad crosses from downtown and then follows the river upstream to Lawrence. It’s a lovely ride.

 

 

A WORLD QUITE ALIEN TO MY OWN

~ Jnana Hodson ~ 6 Comments

As we watched the movie (let’s withhold the title as being irrelevant to my point), I was struck that these were not characters I would – or could – ever draft. Even if I’d managed to conjure up the range of members of the extremely dysfunctional family, they wouldn’t be believable, arising as they do from a world quite alien to mine. (Not that my family didn’t have its, uh, dysfunctions.)

It’s an awareness I’m having with increasing frequency – or at least maybe it’s just a heightened recognition. It involves not just family dynamics, either, but extends to a perception of romantic attractions or destructive people in the workplace or political office and beyond.

In the case of this particular movie, each character was appalling in a distinctive way and played to perfection by a top-line cast, which only added to my admiration of the scriptwriter’s achievement, one author to another.

Could it be I’m simply becoming more and more aware of how wide and varied our world really is?

 

LOOKING FOR AN UNCOMMON GROUND

~ Jnana Hodson ~ 8 Comments

If you’re part of a faith community, you can ask this about your own circle: What do we have in common? That is, if we were required to write a “confession of faith” (in my case, for our Quaker meeting), what would we profess? What I’m envisioning is not a listing of what we do together, which our annual State of Society Report too easily becomes, but rather what lies under and behind our actions. I know that some Mennonite congregations from time to time draft what they call a “constitution,” although a corporate “mission statement” may also do here. The idea is to sharpen the focus of what a group already possesses and where it would like to go into the future. It’s a way of acknowledging and enlarging on the strengths and dreams of its members. Think of one retailer’s slogan, “Let’s build something together,” with its unvoiced understanding that they’re talking about people’s homes, rather than their investment portfolios, and maybe you get the picture.

I would hope that what we have in common is something other than similar tastes, income, educational attainment, lifestyles, party affiliation, or the like. Perhaps, in asking the question, we can even come to a clearer understanding of what diversity we, in fact, possess, and the potential it offers us.

Answering the question would, I suspect, be far more difficult than we might originally anticipate. On one hand, answering candidly might actually prove divisive. We’ve seen this as we responded to New England Yearly Meeting’s attempt to revise Faith and Practice for the next generation. On the other, delving into the question might also lead us into a clearer understanding of the core energies at the heart of our worshiping community. I recall Caroline Stephen’s amazement Friends can do anything, considering that Quakers are essentially a body of mystics. We’ve heard others compare trying to get us moving together like “trying to herd cats” or go somewhere with “a wheelbarrow full of frogs.”

What I do know is the difficulty of maintaining a witness – even plainness – apart from a community of faith. Community, with its definition of common unity. In the end, it requires far more than strength in numbers. It’s a matter, I’d say, of strength from our hearts.

*   *   *

Now, for my stab at the statement:

Dover Friends Meeting (Quaker) is a body of individuals and families who together encourage and pursue the New Testament goals of simplicity, equality, honesty, integrity, nonviolence and pacifism, and divine love in daily life. At its organizational core are the weekly hour of open, waiting worship in the presence of the Holy Spirit and the monthly meeting for business, both conducted in accord with the longstanding manner of the Society of Friends.

SKINK, I HOPE

~ Jnana Hodson ~ 3 Comments
A small lizard, part of a family of reptiles informally called skinks, rests on the roadway. At least I assume it's a skink. I'll leave the final identification to others. It's under two or three inches in length.
A small lizard, part of a family of reptiles informally called skinks, rests on the roadway. At least I assume it’s a skink. I’ll leave the final identification to others. It’s under two or three inches in length.
I encountered the critter at the top of this incline while walking in Henniker, New Hampshire.
I encountered the critter at the top of this incline while walking in Henniker, New Hampshire.

 

 

 

READERS, READERS, WHEREVER YOU ARE

~ Jnana Hodson ~ 1 Comment

Are there many readers outside New York City? When it comes to literary fiction, at least, the majority of the work often seems to be set in the City, and maybe that becomes a self-fulfilling prophecy.

I do love the fact that so many subway riders are also transit readers, though, and maybe that plays a big influence in the book reading populace. Ditto for taking the bus.

But I’m always baffled by the question, “Who are your readers?” I like to think they come from everywhere, and from all walks of life.

And just who are you?

The marketing crowd, of course, likes to peg a genre to a demographic. Chick Lit is a prime example, which in turn created Hen Lit for an over-29 female readership. Romances we can guess. Maybe even the many strands of Sci Fi.

But I still like to hold out hope for a more diverse core of readers for my own work, including the new books appearing at Smashwords. Am I just being naive?

Heavens, is it really Boomer Lit? I’d hope not to be so limited.

CONTINUING SHADOWS OF THE HIPPIE EXPERIENCE

~ Jnana Hodson ~ 2 Comments

Look at a lot of the bikers or some of today’s teens and you can see they’re carrying some of the hippie legacy. The long hair, especially, and the desire to be as free as Gypsies. But something there doesn’t quite fit, either.

Too much military, for the bikers – the peace vibe ain’t there.

As for the teens, I don’t see the playful side that accompanied the late ’60s and early ’70s, along with all the desperation. Even the drug use seems different, maybe purely numbing rather than mind-expanding.

I’ve already mentioned some of the hippie streams I see continuing. But I haven’t said much about the darker side. I’m open for some suggestions and comments here. Feel free to weigh in. Anybody still picking up hitchhikers, for starters?

ESCAPE? OR ENCOUNTER?

~ Jnana Hodson ~ 4 Comments

A comment by Aaron James a few days back in response to my post “The Novel as a Time Machine” has prompted me to rethink my own expectations of literature, both as a reader and a writer. It was one of those elephant-in-the-room moments, actually, in which the most obvious thing can sometimes be the hardest to see.

Quite simply, when he said “a lot of people like to read as a form of escapism,” an alarm was triggered, based on a deeply engrained value from my formative years, the one that derided escapism as, well, unhealthy at its core and essentially fluffy. Looking back, I suspect the message was that escapism had the social relevance of sugar overload or a wild drunken night on the town. You know, it just wasn’t serious enough.

At a deeper level, I suspect the reaction also touches on the lingering historic distrust of the arts from my dad’s Quaker and Dunker roots, perhaps even some from my mother’s mix of Calvinist traditions (never mind Sir Walter Scott), and that’s even before we get to Tertullian and his critique of the “pagan” arts during the formation of the early church itself. You know, it all begins with assuming a role of another’s identity, something that’s simply counterfeit and a lie. (My apologies for way oversimplifying a marvelous line of reasoning. And, for the record, many modern Quakers are fine writers, actors, and artists.)

Still, as I was reflecting on Aaron’s comment, I had to admit how much I enjoy work that crosses from “reality” into a magical realm, one of fantasy or surrealism. I like to be taken places – or, as he hints, be given a sense of travel where exploring and learning are part of the sensation of the trip.

Is that escapism? Or is it encounter?

My inclination is to argue the latter. But does that make for a more rugged route? It even has me thinking about the “diet” we allow ourselves when it comes to literature – do we go vegan, for instance, or kosher, or out-and-out hedonistic? What’s “good” and what’s “bad”? And what’s simply another guilty pleasure?