Quaker Artists 3

John Maynard

One of my favorite Quakers -though he doesn’t call himself a Friend -is John Maynard.  His lightness of spirit has always been a delight for me.

John is a bagpiper, calligrapher and sign-painter.  He plays bagpipes in the New York University marching band and in New York City parks.  His pipes include Scottish Cauld-Wind Pipes; Parlour Pipes; and Scottish Highland Three-Drone War Pipes.  (He has renamed the War Pipes the Peace Pipes).  His repertoire includes Scottish and Irish marching tunes and airs with the NYU band, and hymns, Broadway, pop, horas, protest and Mexican songs on his own.  It also features “Merrily Danced the Quaker’s Wife”.  John has performed for many groups, protests and marches, among them the War Resisters League, Gays Against Guns, and Queens St. Patrick’s Day; in NYC hospitals; and in Dominica, Italy and Turkey.  He has also played his bagpipes at Fifteenth Street Meeting, the Fifteenth Street Shelter and Sing Sing Prison with visiting Friends.  When he plays, he enjoys people’s surprise.  He has used his calligraphy to create numerous Quaker wedding certificates.  He has also painted signs for dozens of Friends Meetinghouses in the United States and England and for many businesses.

John is a member of Fifteenth Street Meeting in New York City.  His mother had graduated from Swarthmore and had told him about Quakers.  He began attending Fifteenth Street Meeting in 1956 and joined in 1964.  He doesn’t call himself a Friend because he feels he doesn’t fit Quaker standards.  He is also concerned with Friends wealth, lack of integration and attitudes toward gay and lesbians.  If asked, however, he will respond that he is a member of Fifteenth Street Meeting.  John feels a connection between his Quakerism and art when “the painting, lettering or music makes people feel better, more grateful and positive, get proper directions to a Meetinghouse or celebrate a wedding”.  He was also active in the Free Speech Movement and VISTA.  As well, he was a conscientious objector, performing two years of public service by videotaping student teachers in schools for their self-analysis.  He continues to wash dishes at the Catholic Worker St. Joseph House.

I remember once being upset about something at Fifteenth Street Meeting and running into John in nearby Union Square.  He was playing his bagpipes.  He tootled and clowned and didn’t ask me what was wrong.  Cheered me up completely!

For a video of John (in platinum wig) playing “Santa Baby” at Fifteenth Street Meeting go to:

July 2016

Blair Seitz

A friend has encouraged me to become more active on Facebook.  One of the pages I discovered recently was the Fellowship of Quaker Artists.  On it I found the photos of Blair Seitz.

PA landscapes, Farm Contours, Mixed Cropping, Berks County, Pennsylvania Aerial Photograph Pennsylvania

Blair Seitz is a photographer of wide-ranging subjects: war, nature, poverty.  He has been a photojournalist, working for the United Nations and Camera Press and traveling world-wide, especially in Asia and Africa.  His photos have been included in 21 books (Pennsylvania’s Tapestry: Scenes from the Air; Pennsylvania’s Natural Beauty; Amish Ways; etc., and the series Pennsylvania’s Natural and Cultural Heritage).  The volumes were published in part by RB Books, a company established by Seitz and his wife.  As well, many magazines have featured his photos (Time, Newsweek, National Geographic Traveler, The Guardian, etc.)  His stock file contains over 60,000 photographs.  He was awarded a fellowship grant from the Pennsylvania Council of Arts and a silver medal in New York’s International Film and Television Festival.  His photos have also been exhibited at the World Exhibition of Photography and New York’s Museum of Natural History.

Seitz is a member of Reading (PA) Meeting.  He was raised a Mennonite, with a concern for simplicity and service.  During his overseas travels he encountered Quakers, and back in the United States he began attending Friends Meeting in Harrisburg.  His Friendly activities center around inequality, climate change and mass incarceration.  Meditation also remains a focus.  He has conducted workshops and been a resident student at Pendle Hill.

Seitz’s photographs are gorgeous, many appearing as if they had been painted in primary colors.  They reflect his concern for the beauty of the human spirit and of nature, even in his pictures of war and slums.  They also mirror his commitment to simplicity, his photos rarely being digitally manipulated.  A richly gifted artist.

June 2016

Sally Campbell

Sally Campbell (b. 1941) is a songwriter, singer and musician.  She was unable to Sally_Campbellsing or play an instrument when she began writing songs.  With the help of teachers, however, she learned to sing on-key and play the autoharp.  Gifts Songs and Blessings, her CD, is a collection of songs recorded at a concert for her 70th birthday.  She also works closely with the Peoples’ Voice Café, an alternative coffeehouse.  A former children’s librarian at the Library of the Blind, part of the New York Public Library, she is now a “de-cluttering consultant” helping people to clean and organize their livingspaces.  She is also a peace, disabilities and environmental activist and was president of her library’s union.

Sally is a member of Morningside (NY) Meeting.  She became a Friend as an adult, coming out of a Congregationalist background.  She started writing songs at Friends General Conference Gathering in 1982, and many of her songs have been inspired during Meetings for Worship.  Her first song, for example, was “Hug a Friend”, and another, “Give Us This Day a Gentle Song” was written when a couple brought their baby to Morningside Meeting.  She has co-led songwriting workshops at FGC Gathering and performed at First Day Schools, too.

I was delighted with Sally’s Gift Songs and Blessings.  Reminiscent of Malvina Reynolds, her songs are short and pithy, often funny, always warm.  She calls herself a “song-catcher”.  This reflects her gentle and light spirit perfectly.  (She is a dear friend of mine).

(Gift Songs and Blessings is available for free by emailing Sally at scampfriend@earthlink.net.  An interview with Sally, during which she shares some of her songs can be heard at http://www.northernspiritradio.org/episode/giftsongs-and-blessings-sally-campbell-song-soul.  She will also be offering a concert for her 75th birthday on November 19 at 8 PM at the Peoples’ Voice Café, 40 E. 35th St. in New York City.  Admission is by donation of $20 or whatever one can afford; no one will be turned away).

May 2016

Path to War

Norman Morrison burned himself to death at the Pentagon on November 2, 1965, qa15-rin protest of the Vietnam War.  He was a member of Stony Run (BYM) Meeting.

Path to War (2002), an HBO film, recounts the story of President Lyndon Johnson’s escalation of the Vietnam War.  Scenes depicting the debates between the hawks and doves of his administration, set in the White House and elsewhere, form the core of the movie.  The cast includes Michael Gambon as Johnson; Alec Baldwin as Secretary of Defense McNamara; Donald Sutherland as presidential advisor Clark Clifford; and Victor Slezak as Morrison.  Daniel Giat wrote the script, and John Frankenheimer directed.

Morrison is a thread in the movie, appearing in four scenes, placed several months apart.  He is shown, horrifically, setting himself on fire across from McNamara’s office as McNamara watches.  At a White House meeting, blow-ups of the North Vietnamese stamp commemorating Morrison are passed around, and Johnson sneers at Morrison’s act.  In his office McNamara gazes out the window at the spot where Morrison died and murmurs “Incredible….”  The Committee for Non-Violent Action holds a silent vigil at the site on the anniversary of the burning.

Path to War repeats the lie that President Johnson didn’t want to become involved in the Vietnam War.  (This is the so-called “quagmire myth”).  In truth, he reversed President Kennedy’s intention to withdraw from the war and widened it catastrophically.  As well, Norman Morrison’s act seems to have been portrayed inaccurately.  He is shown holding Emily, his baby, as he prepares to burn himself, though it appears that he had actually set her down some distance away.  McNamara is shown watching Morrison from his office, though it seems he did not.  The cast is remarkable, however, especially Gambon as Johnson.  The production values –the budget was $17 million –are superior

We still live with the legacy of the Vietnam War.  The permanent war in the Middle East, lately rebranded as the war against ISIS, is based on the lessons learned by the Pentagon about how to fight a war that Americans will tolerate.  (These are use of a volunteer army, air bombing, and drones; shaping the reports of the media; keeping American losses down; etc.)  Like Johnson, McNamara, Clifford and the rest, we have become insulated from the horror we inflict.  Morrison’s act was wrong –we must live and struggle –but he was not insulated.

 (Stamp honoring Norman Morrison issued by the Democratic Republic of Vietnam above).

April 2016

Ann Docwra

Ann Docwra (1624-1710) was a member of the Suffolk gentry.  She converted to plaque49Quakerism about 1664 and went on to become a leading Cambridge Friend.  Known for her fiery temperament, she often angered both Quakers and non-Quakers.  She was close to many early Friends leaders, however, like George Fox Thomas Ellwood and George Whitehead.  She left her estate to Friends in a 1000 year lease and donated toward a Meetinghouse and cemetery.  Jesus Lane Meetinghouse in Cambridge (BrYM) now rests on the site.  It has an Ann Docwra room.

Docwra published a series of pamphlets in defense of Friends.  Encouraged by her father to study his lawbooks, she responded to attacks against Quakers on a legal basis.  (She called herself a “She-Lawyer”).  She engaged in a vitriolic pamphlet war with Francis Bugg, the chief antagonist to Friends and her alleged nephew.  As well, a special concern for her in her writing was women’s full participation in Meeting.  She wrote about the Inner Light, separation of church and state, and religious tolerance, too.  Her works included An Apostate Conscience….; An Epistle of Love….; A Looking-Glass….; Spiritual Community….; and A Brief Discovery….

Docwra also composed a poem, “The Mystery of Profession great”.  Her verse explored the conflict between stating one is religious and actually living such a life.  The opening stanza:

The Mystery of Profession great,/And Lifeless Forms I here repeat,/That all may see, that want of Light/Makes men like Bats and Birds of Night.

March 2016

John Perkin

John Perkin (d. 2012) was a painter of acrylics on board. His work was focused on john perkinlandscapes and community scenes. Transparency, that is, one appeared to see objects in the background through those in the foreground, was featured prominently in his paintings. Color and pattern were also a hallmark. Perkin often painted subjects sparked by Newbury, his home, and by his travels. He also created prints and sculptures. He was especially interested in light, visually and scientifically. Solo and groups shows were held in Berkshire and London. He graduated from Hertfordshire College of Art and Design and previously had been a research physicist.

Perkin was a member of Newbury (BrYM) Meeting. During his last years he produced about a dozen paintings of Meeting for Worship (Charney Solar, Centring Down, Silent Meeting, Meeting in the Park, etc.) Many of them hang at sites like Friends House on Euston Road, Woodbrooke College, Swarthmore Hall and Charney Manor. An exhibition of them was staged at Friends House on Euston Road, and some pieces were included in the Quaker Arts Network calendar Inspired by Worship.

I found Perkin’s Quaker paintings to be extraordinary. They reflect the attentiveness of Meeting for Worship perfectly. His use of transparency suggests the mystical dimension in his work. Centring Down (above), in particular, is marvelous.

February 2016


Douglas Steere

Douglas Steere (1901-95) was a Professor of Philosophy at Haverford College. He Steere-Douglas-757x1024was a visiting Professor of Theology at Union Theological Seminary. He was also a member of the American Philosophical Association and President of the American Theological Society.  Steere was active in ecumenical affairs. He co-created the Ecumenical Institute of Spirituality and served on committees for both the National Council of Churches and the World Council of Churches. He set up meetings of Zen Buddhist and Christian scholars in Japan and Hindu and Christian scholars in India. As well, he corresponded with Thomas Merton.

Steere was a member of Radnor (Pa) Meeting. He was Chair of the Friends World Committee for Consultation from 1964 to 1970. He also worked with the American Friends Service Committee, organizing relief work in Finland and overseeing projects worldwide. In 1964 he represented Quakers as an observer at Vatican II. He belonged to the board of managers for Pendle Hill, an organization that he and Dorothy, his wife, helped found. Steere wrote widely on Quakerism. His books and pamphlets included On Beginning from Within, Doors into Life, Time to Spare, On Listening to Another, Work and Contemplation, Prayer and Worship, The Open Life, and Quaker Spirituality (with Elizabeth Grey Vining). He also translated Kierkegaard’s Purity of Heart.

I read Douglas Steere’s pamphlet The Quaker Meeting for Worship when I first began attending Meeting in the early 1970’s. It greatly influenced my experience of Friends Meeting and continues to do so. It is an eloquent description of Quaker worship.

A quote:

“….there are times when a certain slowing-down takes place, a certain healing seems to go on, a certain tendering, a certain “dependence of the mind upon God.” This, however, may come in at any point in my own directed prayers and take precedence over them. Someone asked another how long he ought to pray, and received the answer, “Long enough to forget time.” One might say of one’s own prayers that they ought to be persisted in only long enough to be superseded by something that takes a person beyond them. It is so much more important that we be prayed than that we pray”.

January 2016

Cecily Wood

Cecily Wood is a painter of seascapes, landscapes, flowers and animals. She uses cecily-wood7pastels and, occasionally, watercolors. She speaks about the fear she feels when she sits down at the blank paper and later the awe and gratitude when she has color and image on the paper. Cecily has attended classes at Wildacres Retreat in North Carolina, under the auspices of Ringling’s School of Art and Design. Wanting to share her work, she has often given her paintings away as presents. She has created tapestries, pillows and quilts and designed dollhouses. She has knitted or crocheted many scarves, sweaters, blankets, etc.

Raised a Presbyterian, Cecily began worshiping at Richmond Meeting in 1981. She and Herb Beskar were later married in Richmond Meeting. She is now a longtime attender at Roanoke (VA) Meeting. Cecily was drawn to Friends because of her attraction to mysticism and a background in meditation. She also credits her mother with giving her a respect for spiritual values generally. Meeting for Worship allows her to recharge herself, in particular those that are silent or mostly-silent.

I loved Cecily’s brightly-colored pastels, especially those of flowers. I was struck by a series that she painted of an amaryllis at various stages. A good, solid painter.

(Above is a painting of a Coral Amaryllis from Cecily’s garden).

 December 2015

Josiah Coale

Josiah Coale (1632?-1668) was an early Friends minister. He journeyed coalethroughout England, America and Holland, converting many to Quakerism. For his efforts, he was reviled, beaten and imprisoned by English and Dutch authorities and by the Puritans. Native Americans, however, welcomed him. His visit to Pennsylvania in 1660 was to treat with the Susquehanna Indians to purchase land there for a colony. Coale wrote prolifically about Quakerism (“To the King and Both Houses….”; “The Whore Unvaled….”; “Invitation to Love….”; “England’s Sad Estate….”). He died young, greatly mourned by Friends. Margaret Fell wrote “A Few Lines Concerning Josiah Coale”, an elegy, for him.

Coale composed an early Quaker poem, “A Song of the Judgments and Mercies of the Lord”, in 1662. He said it was “written at the movings of the spirit of the Lord”. The piece concerned the new revelation brought by Christ as reported by John in the New Testament. An excerpt:

“Until Johns Ministry I came to see, which was the great’st of all,
The Prophets which had gone before: from the great’st unto the small,
For then the way was made so straight, the path was made so plain
That, th’ Coming of Gods Son I saw in his great power to raign;
Whose kingdom now is Come with power, the Lamb is sets on’s throne”.

(Pamphlet of Coale’s “A Song of the Judgments and Mercies of the Lord” above).

November 2015

Quaker Dream Writings

Quakers have a long history of recording their dreams.bruno-jimenez-wip

Friends wrote their dreams down in journals, minutes, letters, pamphlets and commonplace books. George Fox (“A People Rescued”) and John Woolman (“The Sunworm”) both included dreams in their journals. A variety of dreams were written down by other Friends: anti-slavery (Katherine Evans, Sarah Cheevers, Elizabeth Webb), ministry (William Edmundson, Isaac Jackson, Elizabeth Shipley), peace (Ann Emlen), anti-art (Ruth Ritter), gender roles (Elizabeth Wilkman), etc. “Remarkable Dream”, a dream about simplicity, was widely copied and distributed. Quakers also collected other Friends’ dreams in “vision books”.

Quakers used dreams for their spiritual growth. They felt that God guided them with dreams, just as He did with the Inner Light.

A process of discernment was employed. A powerful, spirit-led dream might be dreamed only once or twice in a lifetime. But if such a dream was dreamed, it was interpreted by the Friend. When necessary, it was shared with other Friends and given more interpretation. Sometimes it was brought to the Meeting as a whole for further interpretation. Then it might be acted on. (Some abolitionists, for example, began their work after a dream about the horrors of slavery). The last stage was rarely reached and mostly only by recorded ministers.

According to George Fox, dreams came from daily life, Satan or God. The last of these were the ones to which attention should be paid. Symbols like silence, patient waiting, plainness and light were often featured in the dreams. Some of the dreams were prophetic, prefiguring events. Dreams, lucid dreams and visions were felt to be the same.

In the 1600’s Quaker dreams were apocalyptic, reflecting the struggle through which Friends were going. In the 1700’s dreams were often dreamed by women, who challenged gender roles, and abolitionists, who opposed slavery. In the 1800’s, with Friends becoming more settled, dreams focused on simplicity, moderation, etc. In the 1900’s dreams mostly ceased to be used by Friends. The reason is unclear, though a belief in science and psychoanalysis probably caused it.

Quaker dream writings are unlike any other Friendly literature. They have an other-worldly feel to them, by their very nature. The best of them, like “John Woolman is dead….” are haunting.

(Image from Bruno Jimenez at https://www.artstation.com/artwork/0zY1Y

October 2015