Known in Pennsylvania Dutch as Brauche or Braucherei, the folk-healing practice of powwowing was thought to draw upon the power of God to heal all manner of physical and spiritual ills. Yet some people believed-and still believe today-that this power to heal came not from God, but from the devil. Controversy over powwowing came to a climax in 1929 with the York Hex Murder Trial, in which one powwower killed another who, he believed, had placed a hex on him. Based on seven years of fieldwork and extensive interviews, David Kriebel's study reveals the vibrant world, history, and culture of powwowing in southeastern and central Pennsylvania. He describes, compares, and contrasts powwowing practices of the past and the present; discusses in detail the belief in powwowing as healing; and assesses the future of Braucherei. Biographical sketches of seven living powwowers shed additional light on this little-understood topic. A groundbreaking inquiry into Pennsylvania German culture and history, Powwowing Among the Pennsylvania Dutch opens a window onto an archaic, semi-mystical tradition still very much in practice today.

Inspired by the Quaker ideals of simplicity, equality, and peace, a group of white planters formed a community in the British Virgin Islands during the eighteenth century. Yet they lived in a slave society, and nearly all their members held enslaved people. In this book, John Chenoweth examines how the community navigated the contradictions of Quakerism and plantation ownership. Using archaeological and archival information, Chenoweth reveals how a web of connections led to the community's establishment, how Quaker religious practices intersected with other aspects of daily life in the Caribbean, how these practices were altered to fit a slavery-based economy and society, and how the eventual development of dissent and schism brought about the end of the community after just one generation. He uses this story as a fascinating example of the ways religious ideals can be interpreted in everyday practice to adapt to different local contexts.

This comprehensive collection brings together every extant text known to have been penned by Elizabeth Webb, a missionary for the Society of Friends who traveled and taught in England and America during the seventeenth and eighteenth centuries. Webb's work circulated widely in manuscript form during her lifetime, but has since become scarce. This annotated collection reintroduces her as a major contributor to women's writing and religious thought in early America. Her autobiographical works highlight the importance of ecstatic or visionary experiences in the construction of Quaker identity and illustrate the role that women played in creating religious and social networks. Webb used the book of Revelation as a lens through which to comprehend episodes from American history, and her commentary on the book characterized the colonization of New England as a sign of the end times. Eighteenth-century readers looked to her commentary for guidance during the American War of Independence. Her unique take on Revelation was not only impactful in its own day, but puts contemporary understanding of eighteenth-century Quaker quietism into new perspective. Collecting the earliest known writings by an American Quaker, and one of the earliest by an American woman, this annotated volume rightly places Webb in the company of colonial women writers such as Anne Bradstreet, Mary Rowlandson, and Sarah Kemble Knight. It will be an invaluable resource for scholars of early America, women's history, religious history, and American literature.

Amid political innovation and social transformation, Revolutionary America was also fertile ground for religious upheaval, as self-proclaimed visionaries and prophets established new religious sects throughout the emerging nation. Among the most influential and controversial of these figures was Jemima Wilkinson. Born in 1752 and raised in a Quaker household in Cumberland, Rhode Island, Wilkinson began her ministry dramatically in 1776 when, in the midst of an illness, she announced her own death and reincarnation as the Public Universal Friend, a heaven-sent prophet who was neither female nor male. In The Public Universal Friend, Paul B. Moyer tells the story of Wilkinson and her remarkable church, the Society of Universal Friends.Wilkinson's message was a simple one: humankind stood on the brink of the Apocalypse, but salvation was available to all who accepted God's grace and the authority of his prophet: the Public Universal Friend. Wilkinson preached widely in southern New England and Pennsylvania, attracted hundreds of devoted followers, formed them into a religious sect, and, by the late 1780s, had led her converts to the backcountry of the newly formed United States, where they established a religious community near present-day Penn Yan, New York. Even this remote spot did not provide a safe haven for Wilkinson and her followers as they awaited the Millennium. Disputes from within and without dogged the sect, and many disciples drifted away or turned against the Friend. After Wilkinson's "second" and final death in 1819, the Society rapidly fell into decline and, by the mid-nineteenth century, ceased to exist. The prophet's ministry spanned the American Revolution and shaped the nation's religious landscape during the unquiet interlude between the first and second Great Awakenings.The life of the Public Universal Friend and the Friend's church offer important insights about changes to religious life, gender, and society during this formative period. The Public Universal Friend is an elegantly written and comprehensive history of an important and too little known figure in the spiritual landscape of early America.

We are facing a time of great change and Quakers are called to respond to the impending crisis. But we are unable to act with strength because our worshipping community is fractured along generational lines. This lecture looks to the Quaker tradition of spiritual activism to argue that we need children and young people to help us prepare for the difficult time ahead. Children carry the energy of new life and reveal the greatest gift of the Spirit: Love.

Confessions of a Prison Chaplain explains the 'lifeline' provided by the work of the prison chaplaincy. Written by a Quaker chaplain (but equally compelling for all faith groups), it shows how important to prisoners contact can be - how chaplains fit into the ever-pressing world of prison regimes. Among the diverse topics covered are Christmas in prison, death in prison (or of a loved one on the outside) and learning in prison - as well as restorative justice (which is in line with the teachings of various faiths: as old as religion itself). As the author writes, prisoners are 'Children of God' no matter what their crime, how petty, serious or heinous. How to deal with those whose crimes are so distressing as to challenge this idea is also a feature of the book. It contains a chapter on life-sentence prisoners, those with only a distant and in some cases forlorn hope of release as well as telling the stories of individual prisoners, their time in prison and the 'calming' role of the chaplain when contrasted with the security pre-occupations and rule dominated routines of governors and prison officers. With a Foreword by Juliet Lyon, Director of the Prison Reform Trust, General Secretary of Prison Reform International and one of the UK's leading commentators on penal matters.

"A major contribution to our understanding of the American South and the history of American religion and reform."--Dee E. Andrews, author of "The Methodists and Revolutionary America, 1760-1800" "A model study of an antislavery, reformist minority trying to find its place in the Antebellum South."--Thomas D. Hamm, author of "The Transformation of American Quakerism: Orthodox Friends, 1800-1907" This examination of a Quaker community in northern Virginia, between its first settlement in 1730 and the end of the Civil War, explores how an antislavery, pacifist, and equalitarian religious minority maintained its ideals and campaigned for social justice in a society that violated those values on a daily basis. By tracing the evolution of white Virginians' attitudes toward the Quaker community, Glenn Crothers exposes the increasing hostility Quakers faced as the sectional crisis deepened, revealing how a border region like northern Virginia looked increasingly to the Deep South for its cultural values and social and economic ties. Although this is an examination of a small community over time, the work deals with larger historical issues, such as how religious values are formed and evolve among a group and how these beliefs shape behavior even in the face of increasing hostility and isolation. As one of the most thorough studies of a pre-Civil War southern religious community of any kind, "Quakers Living in the Lion's Mouth" provides a fresh understanding of the diversity of southern culture as well as the diversity of viewpoints among anti-slavery activists. A. Glenn Crothers, associate professor of history at the University of Louisville, is director of research at The Filson Historical Society and coeditor of "Ohio Valley History."

The recent pirate activities on the horn of Africa have sparked interest in a phenomenon which in the years of yore characterised the high seas i.e. hostage taking. Combating this ill is the primary objective of the present treatise. Through his autobiographical narrative, The Fighting Sailor Turn'd Peaceable Christian, Thomas Lurting (1632-1713) distinguishes himself as one of the emblematic defendants of the early Quaker ideals for International Peace. In this treatise Lurting takes the fight for these ideals to the maritime scene. Most of the narrative takes place on board the Bristol Frigot, ship on board of which he was convinced. Despite staunch opposition facing the rise of Quakerism in the maritime milieu, which at the time was characterised by the spirit of belligerence, the determination of Quakers to die for their convictions, their pacific resistance ended up appealing to many a seaman who became convinced also. Numerous warring and fighting scenes constitute the ingredients for Lurting's plot development. And most especially the ..".True Account of George Pattison's Being Taken by the Turks; and How Redeemed by ...], Without Bloodshed, Putting the Turks on Shoar in their Own Country...." Lurting makes of this episode the turning point around which he articulates his spiritual journey to illustrate the very Quaker ideal for an everlasting universal brotherhood and pacifism. Thomas Lurting was born in 1632, probably in Ireland. But he spent his childhood in London where at the age of fourteen he was impressed and forcefully taken to war in Ireland where he spent roughly two years. Upon his return to London, he was turned over into the Bristol Frigot, one of the war vessels belonging to Admiral Blake's fleet. On board this same ship he became convinced of the evils of war and decided to quit warring for the merchant service. He was however impressed many a times into the navy. He published his spiritual autobiography, The Fighting Sailor Turn'd Peaceable Christian. in 1710. Three years later, he passed away on the 30th March 1713, at the age of 81 in London and was laid to rest at Burmondsey. Translated and edited with introductory notes by William F. NDI, (Ph.D.) in Languages, Literatures, Contemporary and Translation Studies. Author of numerous articles and book chapters on early Quakerism and its influence on contemporary ideas and mentalities, world peace and politics, literature in general and the autobiographical and epistolary genres in particular. He has held teaching positions at the Paris school of languages, the University of Queensland, the University of the Sunshine Coast and currently teaches at Deakin University in Melbourne, Victoria, Australia.

When Americans today think of the Religious Society of Friends, better known as Quakers, they may picture the smiling figure on boxes of oatmeal. But since their arrival in the American colonies in the 1650s, Quakers' spiritual values and social habits have set them apart from other Americans. And their example--whether real or imagined--has served as a religious conscience for an expanding nation.
Portrayals of Quakers--from dangerous and anarchic figures in seventeenth-century theological debates to moral exemplars in twentieth-century theater and film (Grace Kelly in "High Noon," for example)--reflected attempts by writers, speechmakers, and dramatists to grapple with the troubling social issues of the day. As foils to more widely held religious, political, and moral values, members of the Society of Friends became touchstones in national discussions about pacifism, abolition, gender equality, consumer culture, and modernity.
Spanning four centuries, "Imaginary Friends" takes readers through the shifting representations of Quaker life in a wide range of literary and visual genres, from theological debates, missionary work records, political theory, and biography to fiction, poetry, theater, and film. It illustrates the ways that, during the long history of Quakerism in the United States, these "imaginary" Friends have offered a radical model of morality, piety, and anti-modernity against which the evolving culture has measured itself.
Winner, CHOICE Outstanding Academic Book Award

To see what life would be like if your answers are 'Yes!' then the voices of these twelve Quakers will speak to you. For they follow a way that embraces maximum spirituality with minimum religion. Their spiritual path is as simple, radical and contemporary as it was when it began over 350 years ago. Having guarded probably the best kept spiritual secret in the world, because of their refusal to proselytise, Quakers now feel, in the face of climate change and religious extremism, this is the time to speak out and share a way that is tolerant, liberal and compassionate: a way that makes life meaningful, happy and helps to heal the world.

A Spanish translation of Engaging Scripture: Reading the Bible with Early Friends.

Quakerism has long fascinated historians and religious scholars, and Richard Allen's examination of the community's rise and fall in Wales holds a wealth of new insights. The prominent role played by women, the resilience of Quakers in the face of a variety of forms of official persecution, the ways that education, careers, and marriage were determined by a strict code of conduct, and the reasons for Quakerism's decline all come under consideration here. As the first scholarly analysis of Welsh Quakers, this book represents an important new contribution to our knowledge of the movement.

Milcah Martha Moore (1740-1829) lived and flourished in the Philadelphia area during its peak, when it was the center of commerce, politics, social life, and culture in the young republic. A well-educated woman, disowned by her Quaker Meeting for an unauthorized marriage, Moore knew and corresponded with many of the leading lights of her day. From her network of acquaintances, she created a commonplace book, which is published here for the first time.

Moore compiled her commonplace book during the American Revolution, carefully selecting works of poetry and prose that she and her friends most enjoyed reading and wanted to remember. Contained are 126 works of prose and poetry by at least sixteen different authors, mostly women. Catherine Blecki and Karin Wulf have edited and reproduced the entire collection, adding helpful annotations and interpretive essays that set the collection in historical and literary context.

Moore's Book will be a treasure trove for feminist and early American scholars, for it includes two of the most avidly sought-after bodies of writing from British America: sixteen new poems (twenty-four in all) by the Quaker polymath Susanna Wright and a previously lost portion of the journal kept by Elizabeth Graeme Fergusson during her trip to England. There is also a remarkable selection of pieces by Hannah Griffitts, the Quaker moralist and wit who commented on politics, society, and domesticity during the Revolution. Moore also included writings by Benjamin Franklin, Patrick Henry, and Samuel Fothergill.

While scholars have speculated about the extent to which elite women exchanged ideas through reading and writing during this period, Moore's Book is the richest surviving body of evidence revealing the nature and substance of women's intellectual community in British America. The quality of the writing is high and reflects a range of popular literary genres including religious and meditational poetry, elegies, verse epistles and extempore verse, hymns, occasional poems, letters, and journal writing. Topics range from family and friends to religion and mortality, to politics and war--belying the notion that women's concerns were limited only to a domestic sphere. Taken as a whole, Moore's collection presents an unparalleled view of the interests and tastes of educated women in early America.

Truth waits for eyes unclouded by longing.' Lao-Tzu (poet and philosopher) In this collection of short, contemplative, enlightening reflections, spiritual teacher and Quaker Christopher Goodchild, inspired by his own experiences, guides you through his spiritual and philosophical journey to his truest and most peaceful self. Written from a 'soul' perspective, the book reveals how, by looking beyond vulnerability to see innate strength, and searching beyond pain and turmoil to find peace and serenity, anyone can affirm their true humanity despite the hardships and distractions of modern life. Christopher's compassionate route through difficulties, doubt, grief and fear is marked with dynamic tenderness and an artful embrace of abundant sources of wisdom. Spirituality, psychology and philosophy are seamlessly woven together in an inclusive Quaker context, led by the common values of love and forgiveness. In a world increasingly weighed down with the baggage of the self, this book will speak to anyone searching for a more clear-sighted, meaningful presence in the eternal universe.

The Quakers came to America in the 17th century to seek religious freedom. After years of struggle, they achieved success in various endeavors and, like many wealthy colonists of the time, bought and sold slaves. But a movement to remove slavery from their midst, sparked by their religious beliefs, grew until they renounced the slave trade and freed their slaves. Once they rejected slavery, the Quakers then began to petition the state and Federal governments to do the same. When those in power turned a blind eye to the suffering of those enslaved, the Quakers used both legal and, in the eyes of the government, illegal means to fight slavery. This determination to stand against slavery led some Quakers to join with others to be a part of the Underground Railroad. The transition from friend to foe of slavery was not a quick one but one that was ahead of the rest of America.

A study of Lancashire Quakers and the establishment between 1660 and 1730.

An illuminating collection of work by members of the Religious Society of Friends.
Covering nearly three centuries of religious development, this comprehensive anthology brings together writings from prominent Friends that illustrate the development of Quakerism, show the nature of Quaker spiritual life, discuss Quaker contributions to European and American civilization, and introduce the diverse community of Friends, some of whom are little remembered even among Quakers today. It gives a balanced overview of Quaker history, spanning the globe from its origins to missionary work, and explores daily life, beliefs, perspectives, movements within the community, and activism throughout the world. It is an exceptional contribution to contemporary understanding of religious thought.

This book focuses primarily on what we have termed the `Quaker Condition'. It looks sociologically at the condition of present-day British Quakerism. This original and innovative collection contributes to several different, though obviously connected, fields within the study of religion. It operates on five levels. In the first place, the volume is the first to represent, substantially, the contribution of social science to the study of Quakerism and therefore provides useful comparative material for those whose focus is on other faith groups. Second , the book focuses largely on British Quakerism and so enriches the pool of resources relating to the sociology of British religion and British culture more generally Third , there are very few sociological volumes dedicated to the analysis of a single faith group. Fourth, the book represents an in-depth study of a liberal faith group, when liberal religion is the focus of much scholarly debate at present particularly with reference to the secularisation thesis. The study of British Quakerism is especially fascinating in this regard, given how the group can be described almost as hyper- or ultra-liberal, prefiguring many of the developments which may overtake currently more conservative groups. Fifth, the volume represents a particularly collective way of working of interest to all those concerned with the methodology of social research, with the design and construction of the volume jointly agreed by all the authors. Regular meetings of the group and a conference based on these chapters has culminated in a book far more interwoven and layered than a typical `edited collection.'