The Consequences of Deciding Who Needs Our Service

I recently completed a course called "The Mind-Body-Energy Toolkit". The class was mostly geared towards people working in mental health as clinicians (as I do in addition to my work at William Penn House), but I find that what I learn in these classes also has applications in all of our community work and in Quaker Workcamps. After all, when it comes to addressing the large social justice issues, we have to remember that we are all humans first, and as human we have some basic psychological processes that transcend all the silos we like to create to divide us. Unfortunately, I have often noticed that when it comes to service programs and creating funding, policies and protocols, basic truths about psychology are often neglected. How else to explain why very smart people continue to address issues such as stigma by targeting people for service and engagement. It only reinforces the stigma.

In this class, the instructor, Dr. Robert Schwarz, a specialist in Comprehensive Energy Psychology, effectively demonstrated how moods and thoughts influence energy - our own as well as that of those around us.  In class demonstrations, "energy" was measured by muscle resistance. People had less energy both when they were asked to think thoughts, and when we were asked to think negative thoughts of volunteers, unbeknownst to them. We all know this: the more optimistic or good we feel about things, the more energy we have. But what are the implications of this when it comes to how we engage in well-meaning service work from a model that often relies on assumptions of what people need without knowing them?

It is both an honor and a responsibility we take seriously, and that responsibility includes trying to
bridge the gaps between what social sciences show us and how we engage in social justice work. The challenge is raising awareness about the importance of engaging with people at the personal level rather than at the level of assumptions. Often we hear reflections about how different people are, or how much we feel good about helping those in need. As Lilla Watson is often quoted, "If you have come here to help me, you are wasting your time. But if you have because your liberation is bound up with mine, then let us work together." It is this spirit - the spirit of unification - that we know sustainable change and peacemaking takes place. The "us/them" divide, even in well-meaning service efforts, still serves as division and requires a certain level of judgment about others and their needs that can negatively influence the energy flow of healing and possibility that we are trying to bring about.

So, as much as understanding history, and some of the disciplines of environment, climate change, culture, history and nutrition when we set out to do service, it is perhaps as important to consider the role of psychology, mirroring neurons and energy as a primer of service learning and experiential learning. It's not what we think, but how we connect, that matters. Planting the seeds of awareness about this are important. As Quakers are fond of saying, "There is that of God in All." Mirroring neurons flowing from positive thoughts and open hearts help to create the energy to truly let this be of peacemaking service to the world.

Words Are Never Enough: Reflections from Pine Ridge

The wind started shaking my tent at 1:58AM. We had to drop people off at the airport 100 miles away by 4:30AM. It was as if the wind knew, and was acting as Mother Earth’s alarm clock, helping us to take care of what needed to be done.

These are the kinds of things that seem to happen every time we are on Pine Ridge. Energy, spirit and relationships are strong, and it is easier to be present in the moment. Wind announces that it is coming so that you can stop what you are doing and revel in its cooling presence. White cows emerge just as they are inquired about; dogs warn us to prepare for storms in the most remarkable ways – knocking on doors; cars get stuck in mud just in time for us to get out and see remarkable views. The

ever-present nature, the natural beauty of the Rez and the Badlands, weather elements, plants and animals (including horses joining us for dinner) all help us deepen our connection to all that is around us in ways that are not always felt in our daily routines. They are what invite a downpour of rain to become a communal shower, and deeply appreciating a nap in the shade. They are what get people to wake up at 5AM just to watch the sunrise or fall into frequent moments of silence and worship.

Mike Sierra's farm

And there are the remarkable and inspiring people. Shannon Freed, her husband Adam Weasel and his father Gerald Weasel, through their company Earth Tipi, are working to be a demonstration of sustainability in Manderson while also developing a place for people to come together to explore, be a part of, and help build a sense of community. Mike Sierra and his wife and the small farm way off the beaten path in Oglala that is a model of healthy, organic vegetables grown local – something we saw more signs of this year than we have seen in past years. Reva High Horse and her niece and husband Cindy and Dwayne High Horse, carrying on the tradition of the Sundance in a way that, over the course of a few short days, builds deep and lasting relationships – one big family that extends to include all of us who came together, often as strangers or acquaintances, as we explore our own faith, values and traditions while learning those of the Lakota through fellowship, work and stories. Our tasks may not always make sense to us, but we learn to respect their importance to others. Respect is a necessary component of peace and justice work. Through it all, there are also the struggles of addiction, unemployment, and idleness. As one of our members said during our last worship-sharing, this is real life, not the materialistic, frenetic lives we tend to live when we leave the Rez. 

Inside tipi after Meeting for Worship

“Are these the Quakers?” asked one of the leaders of the High Horse Sundance, pointing to the tents that housed 20 of us from a mix of Friends entities that included a private school (Sidwell), a college (Wilmington) and a Monthly Meeting (Downingtown, PA). Mike Gray is the constant Quaker presence, as he has been for over 20 years. Through William Penn Quaker Workcamps, we try to do our part to help maintain that Quaker presence – not just in numbers but in our faith and practice. We are a witness, and our own worship becomes something for others to witness and to participate in, just as we participate in sweats and song. As we heard from a Lakota man who works as a park ranger at Badlands National Park’s Lakota-managed division, we all worship one God, just in different ways. The hospitality expressed at the High Horse Sundance is a testimony to that.

We have now all returned home, with the exception of Mike who will be heading south in a week or

so. We have moved back to beds from nights on the ground, sometimes in tents, sometimes under the stars, or in a few cases, in a tipi. We have washed off most of the dirt that we had become a bit accustomed to (although will likely still find remnants of dirt, grass and bugs in our clothes for a while), and the facial hair we may not otherwise sport is shaved. It is ironic that being so used to not cleaning ourselves can lead to feeling so cleansed. We were wisely counseled by Rosebud elder Charlene to listen to and pursue our dreams and our purpose. Perhaps not being so concerned with earthly things like what to wear and how to look opens way for doing this. Our dreams will be perhaps driven more by our hearts that are now fuller, our love and our tears. We are hopefully more whole, more grounded, more intentional and more respectful as we re-engage our minds to our purpose. We are also challenged to step up our support for the Lakota and other native Americans – whether it is calling on Congress to stop cutting Indian healthcare funds or fully funding Indian colleges (both of which are treaty commitments that continue to be violated), or calling on President Obama to pardon Leonard Peltier before he leaves office in a few months, or directly supporting the work of Earth Tipi or Mike Sierra.

William Penn set out to create the Peaceable Kingdom. We have a long way to go, but we saw glimpses of what is possible the last few weeks. We hope that more F/friends will join us so we can maintain – and perhaps grow – the presence of the Quakers on the ground next summer and in spirit and advocacy throughout the years. 

From July 20 to August 4, William Penn Quaker Workcamps was on Pine Ridge. Many thanks to Mike Gray, Shannon Fried, Adam Weasel, Mike Sierra, Reva High Horse, and Jeff Domenick and Sue McKenna from Downingtown Friends Meeting. And to all who joined us, what a ride! You were all fantastic. Let’s keep it going. More pictures can be seen on William Penn Quaker Workcamps' facebook page (https://www.facebook.com/williampennquakerworkcamps/photos/?tab=album&album_id=293764887644760)

-Brad Ogilvie

Equality, Race and Grace

I remember a few years ago on a Quaker Workcamp, we were having a conversation about the various colleges that the students on the program were considering attending. One of the young folks mentioned that he would probably go to a prestigious university because his family had a long list of graduates from that school (siblings, parents, grandparents) , even though he might not otherwise have qualified for that university. The conversation turned to the paradox of wanting to work for equality but, at the same time, being a product of and beneficiary of privilege. "Do you think I should not go to that school if I get accepted?", asked the young man. After a moment of reflection, I said that, no, you should not turn down that acceptance but to, instead, commit to trying to balance the equation when in a position of taking action. For example, I mentioned that, when buying a car, perhaps buying a slightly lower costing car, and put that extra money towards a scholarship to support someone else or, if in a position of hiring someone, rather than hiring the candidate with the best education or best suit, consider the one who journeyed the longest to get to the interview.

So as I was recently attending a church service at National Community Church, I listened to Dr. David Anderson giving a powerful sermon about "Gracism" (as the spirit-led counterbalance to "Racism" that he defines as "to think, feel, or act negatively of others because of color, class or culture"). One of his seven points to practicing gracism is "I will consider you." His example was to recognize that a car dealer may offer a better deal to a man than a woman, and we act with grace by doing what we can to correct this by sharing with you my benefits. I think it is essentially what I was trying to articulate on that Workcamp. I also think it would be a great lesson for so many of the private schools we work with - rather than shame privilege, have the conversation about how we can effectively share that privilege with those who do not have it. As Dr. Anderson has listed it, this is identified as "Having Equal Concern".

It is sermons like this that I find amazingly inspirational and challenging. Even though I hear these kinds of sermons at places like NCC, they are what lead me to Quakerism. To practice Gracism is to see that of God in all and truly live that out. Of course, as a gay man, knowing that the founder of this church has been, to put it mildly, less than affirming about gay marriage (sending out the double-message that being gay is a sin, but we are called to be loving, as if my higher purpose is to be straight, as he did on the Kojo Nnamdi Show last year), and "sexual identity and orientation" is glaringly missing in the definition of racism, I cannot go all in here. I think the silence about sexual orientation can perhaps do much harm by continuing exclude truly all people. But having said that, I know that if places like NCC want to truly practice gracism, I'm in for that, knowing that I can still let my life speak and find true joy in the relationships I have formed there, and in that, find more ways to bring that grace to what we strive to bring in our William Penn Quaker Workcamps. Sometimes, being open with the messiness (or 'living in the tension', as if often expressed) really seems to be where life happens.

Mindfulness in the Garden

We recently spent about 90 minutes with ten 9th grade students from Sidwell Friends School at Wangari Gardens, cleaning out garden plots and organizing community spaces in preparation for winter. It's amazing what can get accomplished when you have multiple hands to help out.

Among the tasks was to pick kale that was still growing in abundance from one of our plots. Kale is one of the plants I have learned to appreciate since getting involved in gleaning and gardening here in DC. It's a low-maintenance plant that produces from spring through the hardest of frosts in the winter, and is also good for you.

As we wrapped up our time together, I asked the group, after a moment of silence, to reflect on an image or a memory from our time together that they can take with them, knowing that bringing intentionality to an image carries itself with us for a longer time. One of the kale pickers said that she will remember how relaxing it was to pick the kale. She was one of the students who had never picked kale, but quickly learned that you cannot mindlessly pick it (or, as I've seen noted other places, "mind full" and "mindful" are very different experiences). One has to connect with the plant, noting where the top of each stalk is, and gently taking each leaf and stem below it. It is not something that can be done while multi-tasking. It is being mindfully present with each stalk and each leaf for a brief moment.

Another student said she will take with her the image of the light reflecting around us as the sun was setting. "I don't usually get to see the sun set", she stated. It's not that the sun does not set every day; it's that we are so often busy doing other things to notice what is happening around us.

These are two simple examples and affirmations of how easy it is to experientially teach mindfulness. We had not talked about mindfulness, but these two students got it, and by taking a moment to intentionally connect with it, it starts to infiltrate their being. As good friend Janie Boyd has taught me, spending time in the garden is good for the soul. It's as simple as that.  I will get to work with many of these students once a month over the school year. I look forward to deepening this practice with them as we strive to do good in the world.

"Faith in the Process is more important than the Outcome"?

Keith Barrett X with his wife, Veronica
and kids Prophetshabazz Muhammad,
Jesus, Goddess, and Chief, saying
"One God" for the camera.

As I sat in Meeting for Worship on a spectacular fall day, I listened to a few messages enamored with Quaker process. These messages included that decisions made without Quaker process were not as significant as those done through process and, from one message, faith in the process is more important than the outcomes. Sitting among a 100% white congregation on the day between the Million Man March and Columbus Day, two events that are stark reminders of enslavement, suppression and discrimination, I wondered about these messages. I sometimes think that Friends can be too enamored with the process, especially as it is so often practiced among "like-minded" people. I think that the gift of Quaker process is when it is practiced out in the world, among people of very different opinions, beliefs, cultures and priorities. This is when true peace happens. And this is also when faith in another Quaker sentiment is vital: going "as Way opens".

Keith with Prophetshabazz

It was with all this rattling around in my brain that I walked into William Penn House the next day with a sense that the weekend had been a bit chaotic. Some of the chaos was because a family from Montana was sent to us on Saturday by a local TV reporter with an understanding that a local church was going to cover their lodging fees. As I started to try and make the connections between the various parts of this story, I met a remarkable family. Keith Barrett X and his wife, Veronica Lynn Illig-Barrett X, had journeyed 60 hours from the Flathead Reservation in Montana to be a part of the Million Man March. Keith told me that he was unable to attend the first one 20 years ago because he was in prison, but pledged to make the next one. Despite the economics, he made it with a bit of faith in the goodness of people - going "As Way Opens". Keith shared with me his story - growing up in Beaver Falls, PA, Los Angeles and Phoenix, the son of a man in the music industry (who worked with the likes of Barry White). At 18, breaking out on his own, he moved to Washington State. He bounced around between WA and AZ until 11 years ago when he met his wife. Keith is part Blackfoot, and his wife is Flathead, so with this lineage, they made their way to Montana.

Barrett X's garden

As Keith and I talked, he spoke of his belief that good people and oppressors come in all shapes, sizes and colors, and his stay at William Penn House was an opportunity to show that to his kids. He shared that he is a member of the Nation of Islam, but believes in one God that loves all of us. He showed me pictures of the 1/2 acre community garden he put in this spring, and had his 5 year-old son tell me about the lettuce, cabbage, onions, corn and tomatoes they are growing. It was an energizing connection.

Will we actually get the fees to cover this family's lodging? We don't know yet. Is this a vital part of continuing our missional presence in the Nation's Capital? Absolutely! Do we have the means to cover this ourselves (although a special thanks does go to Sam Ford from ABC7 News for covering a portion of this)? Not yet. My deepest faith is that way will open for us to continue to do this. It was not Quaker process that brought all this together, but Quaker faith.

Prayers for, prayers with, and just praying

"Is it ok if we ask the people we are serving to pray for them?" asked the man on the other end of the line. I had been contacted to set up some service opportunities for people coming to DC on church missions on behalf of his Christian service organization. I paused. In that pause, he asked "do Quakers not do this?" I answered that my silence was not so much about the "prayer", but the "for". It was something I had not ever articulated, but had been struggling with. To pray for people based on assumptions of need because of a perceived condition, even though we did not know them (yet), did not sit easily with me. What I said was that I think it would be great to ask people to join them in prayer, but with an openness that we are praying together, and be open that the person may not want to do this.

The other day, as Pope Francis made his rounds in DC, two things struck me: As he met with John Boehner, he asked Boehner to pray for him. Boehner was floored by the gesture. Usually, in Boehner's view, a person asked the Pope for prayers. (It was with some interest that Boehner resigned the next day). Moments later, the Pope was out on the Capitol porch, asking all people for their prayers, but "if there are among you those who do not believe or cannot pray to send good wishes my way." What a statement of humility.

Over the past year, I have been an infrequent attender of The Theater Church (National Community Church), a non-denominational "rock-n-roll" church. I struggle with some of their theological message, especially when sentiments of "my God will beat your God" or "therefore, you must proclaim Jesus as your savior" show up, usually in the songs. But many of the folks I have met from this church inspire me with their actions. When I was recovering from surgery in 2014, I got calls from some of them and knew they were praying for me. But when I am with any of them, I revel in the opportunity to pray with them - it gives me hope and energy.  And as I listen to the words, I am mindful that, when I was laid low, they did not pray for me, but they prayed that I be comforted through the journey.

Quakers use the term "hold in the Light" often in a way that means the same thing, at least to me, as "say prayers for...".  When someone is clearly ailing to the point that their life circumstances are altered, such as through illness, I get it, although as someone who has been on the receiving end of these prayers, I have been uncomfortable with it. I sometimes think it would be better to pray for strength to make the world a better place, rather than for my recovery. But, more to the point, when we gather in the name of service and/or fellowship, I love the idea of taking time to pray/hold in the light/be thankful with folks. I think it comes from a place of equality - that we are all in this together, rather than suggesting that one has greater "prayer authority" over another.  Furthermore, when we might pray for the betterment of the conditions in which someone lives that are the results of generations of suppression, exploitation and genocide, might we not want to actually pray for forgiveness for living off the fruits of such actions?

These are not easy things, but I suspect that prayers/holding in the light is not meant to be easy. Increasingly, I think praying "for" is too easy, but to be in prayer - and fellowship - with people is really what it's all about.  These things should not be just about providing comfort to the discomforted, but to discomfort the comfortable. May our prayers, holding in the light, or good wishes then be about having the strength to carry on in the face of the hard work to be done.

Celebrating Diversity, Wondering about Equality

Earlier in the day, the Supreme Court had announced its decision paving the way for same gender marriage throughout the US. The energy of the happy-hour crowd was euphoric. Smile, hugs, "happy marriage day" messages. A definite day of significant progress. Among the crowd were men who clearly had lived through much of the long-struggle for gay rights mixed in with the young generation that will largely benefit from the struggle. I wondered how much the latter appreciated the work of the former or, as we see with the HIV/AIDS pandemic, how much of this will simply be taken for granted, just as my generation did not fully appreciate the struggles of the depression of my grandparents. Also among the crowd were some lonely figures, some of whom will no-doubt join the countless other people in the world - gay and straight - who can legally marry in wondering if and perhaps hoping for the "right one" to come along.  And, this being DC, no doubt many of the celebrants are among the rich and powerful - the already well-to-do.

As I left the noisy, celebratory scene and walked out onto the street, it was back to reality. Among this reality scene were many people who continue to live on the fringes of society - people who sleep on the streets, ask for donations, perhaps suffer from the neglect of a society that often seems to place greater value on acquisition of wants instead of helping meet each others' needs.  I don't say this with smugness. I, too partake in this to some extent. I think I do better every year, but I still have a long way to go.

This is why, to me, the ruling the day before basically keeping the Affordable Healthcare Act in tact, was more significant.  This was one of the few rulings in the past few years that addressed the biggest inequity that we continue to ignore - economic inequality (as did the Fair Housing ruling earlier in the week that was a reminder of how institutional our racist/classist policies still are). This was the program that Obama promised when he was running for President, and the one that he spent enormous political capital on when he knew he had it, and he has paid the price for since then in three House election cycles.  Now, the Supreme Court has solidified this, helping to ensure income inequality is less a factor in accessing healthcare.  Given other Supreme Court decisions removing voting rights and anti-discrimination protections that are routinely used against the poorest among us, this was huge.

So, while I absolutely celebrate and understand the significance of the marriage ruling, I cringe to think that the celebrations of this are deluding us from getting the real work done for justice. I cringe to think how many gays and lesbians will indulge in spending sprees on costly weddings and unneeded gifts, sending a message that "we have arrived", when the reality is we have a long way to go.

"It's so simple"...

As spring unfolds, at William Penn House we are in the midst of connecting with the community in a new way for us. Over the past few years, starting with gleaning and then community gardens, we have connected with the urban garden movement. As with any good movement, there needs to be a strong grassroots component that is actively engaged, not simply following the call from outsiders, but transforming things from within and the ground up.  Thanks to the leadership of some of our community partners and friends, and seeing the gaps, installing raised garden beds in yards and homes throughout DC is the focus of much of the work we are engaged in this summer, utilizing Quaker Workcamp groups, volunteers and staff.

After a winter and early spring of prep work (building a space for growing seedlings of primarily collard greens and kale, pre-cutting wood for boxes and beds), last week we started going out into the community. Saturday, April 18, as hundreds of thousands trashed the National Mall  while "honoring" Earth Day, a group of 20 people joined us less than 5 miles east to slowly scale-up this fledgling garden program. It was an invaluable experience as we were able to work out some of the kinks while getting the work and word out. As our community partner RonDell Pooler said, the vision is to create a food hub in what is now a food desert; this includes the expanding community gardens under RonDell's purview and now the garden beds going into people's yards.

"It's so simple" reflected one of the participants who joined us from a church in Altoona, PA. While the work to be done is not that simple in terms of economic justice and environmental stewardship, and this work alone won't get it done, it is this kind of work that is necessary to getting it done. This kind of work is really an expression of the Quaker testimony of Simplicity. It is about simple acts (building gardens) can help build bridges between issues (such as nutrition) while building bridges of relationships. As RonDell said, it is this kind of work that can turn food deserts to food hubs, while helping overcome barriers of separation and at the same time developing opportunities (such as green job training) for sustainability.

Outside a local Friends Meeting, there is a sign asking "How does your life help to remove the causes of War?" I personally think that the focus on "war" can create blindspots to all the causes of violence of which war is merely a part of the spectrum, but I also think that this is the kind of question seasoned pacifists should be able to readily have a list of regularly-engaged actions. For me, this garden project is on that list: it's a simple act that, while addressing hunger and environment, helps to build bridges of healing, compassion and sustainability in a severely fragmented community.  Will it end wars? Probably not. Will it help us on that track? The more we can engage folks, the more likely we can say "yes."

"A Moral Call to Act" includes looking at our actions

When I first walked in the door, there was a one-slice pizza box by the front door with a piece of pizza in it. Walking further into the building, there was the expected huge pile of sheets and towels in the hall from the departing guests. There were also garbage cans filled with empty plastic water bottles, and a few stray conference give-away bags, one with full soda cans and a piece of fruit, the other with garbage, sitting on the floor. Upstairs in the guest rooms, there was more of the same, plus the half-drunk mountain dew under one bed and an apple core under another (despite guidelines of no food in the rooms). Lots of bits of garbage all over the place. Among the garbage was left-over training material for the lobbying that was about to take place. The title struck me: "A Moral Call to Act on Climate Change."

What's wrong with this picture? First of all, the consumption of vast amounts of packaged products that negatively impact climate change both in the production and disposal process. Second, this is an all-too-common phenomenon that I have seen in the lobby/advocacy/service world. Groups get hyper-focused on a target - whether it is a service project or a lobbying issue - but somehow miss the message that integrity also matters. I remember clearly, when I was more involved in HIV/AIDS work, a lobby training where we were specifically given a script and instructed not to mention any concerns about how funding was used. Then, during breaks, a substantial number of the "lobbyists" - many of whom were "consumers" of services (meaning, people living with HIV) would go on smoking breaks, and night times were filled with partying. I am not judging this, but did and still do think that it is perfectly okay to ask people who are dependent on services to perhaps try to live a bit healthier as well. It's not a demand or a requirement, but we can give voice to it. It's called "integrity". Likewise, when groups come to lobby for a better world but leave the place they have stayed in worse shape, is this not really just blame - expecting others to fix a problem that we keep creating? When we lead Quaker Workcamps to New Orleans or West Virginia, to what extent do we do the same every time we use disposable plastic?

When we use terms like "moral call", I think it is important that we do what we can to make sure the action starts with us. When we advocate and lobby for change, that is political. What we do - where we eat, what we buy, how we leave the place - is our consumption. The world is a better place when our consumerism is more closely aligned with our politics. We will never be perfect, but when we remain as disconnected or even more disconnected, and miss opportunities to practice what we preach, aren't we really just a part of the problem?

"Outside the Gates": Why Diversity won't come from within

I am currently reading "Disquiet Time: Rants and Reflections on the Good Book", a collection of writings edited by Jennifer Grant and Cathleen Falsani. I know both these women through Wheaton College connections, and find their work inspiring as they reflect the growing convergence of deep faith and social liberalism.

One of the chapters, "Running from 'Healing' to Healing" by Dr. Calenthia Dowdy, is a reflection on Mark 11:17: "Is it not written, 'My house shall be called a house of prayer for all nations'? But you have made it a den of robbers." Dr. Dowdy writes about her experiences with churches and that she often found more affirmations for her talents and calling in transracial/cross-cultural ministry outside the church. She writes about how churches "loved having me in their congregation, but their objective was to change me - to heal me?- instead of recognizing that we could transform each other in community with one another." She includes a quote from Orlando Costas: "Salvation lies outside the gates of cultural, ideological, political, and socio-economical walls that surround our religious compound and shape the structures of Christendom. It is not a ticket to a privileged spot in God's universe, but rather a freedom for service." She concludes with "We are whole when we are outside the church gate, face-to-face and shoulder to shoulder with the grit and grime of a diverse humanity that, like us, is in need of Christ's healing."

As I move in Quaker circles, I often hear about desires in Friends Meetings and organizations to become more diverse. Dr. Dowdy's writing, for me, affirms that this work is not likely to happen when we-self-segregate in our congregations but out in the world. If we gloss over the word "Christ" in Dowdy's writings (at least those for whom the word does not resonate), and replace the word "Christendom" with "Quakerdom", what pearls of wisdom can Friends take from this that may help us understand why we lack diversity on our benches and pews?

Last fall, I wrote about an experience where I also felt like running - and in fact did run - from a Quaker gathering where diversity and racism was much a topic of discussion but not much of a reality among the gathered (see a blogpost about that here). It might behoove many Friends who are serious about becoming more a part of a fabric of diversity to move away from called meetings that talk about this and instead go out in the name of fellowship and service. At William Penn House, we welcome you to join us almost any day of the week with an opportunity to do this, or perhaps take a break from your Meeting for Worship and congregate with others. Sit with the discomfort of how you choose where you go, and how much race, color, politics and theology influence your decision-making. Mix it up a bit. Become a part of the healing. Isn't that a gift of Quakerism that can only take place when we venture out as Dowdy calls, "face-to-face and shoulder to shoulder with the grit and grime of a diverse humanity"? It's not going to come to us, but it is there for all to embrace.

How does Quakerism influence Hearts and Minds?

It is fairly well-known the political stances of Quakers - especially the liberal, unprogrammed branch - on issues such as energy, the environment, military engagement, and equality. Lobbying on these issues takes up a significant part of Quaker resources - financial as well as human. But how well do we influence people's thinking? I don't mean how much do we influence politics, but how much do we influence the minds of the community that, ultimately, could have greater impact?

I have often wondered how do we go about "expanding the choir", and an article I read this morning has had me thinking more. The article in question points out that big business, despite the obscene amounts of money it pours into lobbying, spends multiple times more into marketing, advertising and public relations not on its products but on the issues. It's why we see warm and fuzzy ads for natural gas and it's why we see Walmart as a sponsor of NPR programs. They are strategically influencing minds - literally infiltrating and altering the way people think that will ultimately influence how they act and vote.

But what do Friends do to counteract this, and why should we do it? Unlike big business, we do not have as clear an end game such as increased sales and profits. Big business is so good at this game that they can influence people to act against their own well-being and better judgment, something we are all susceptible to everytime our materials does not match our politics. But we do have some fairly clear goals and objectives - a more just world, a cleaner environment, greater diversity. In almost any Quaker circle you step in, one if not all of these will fairly quickly emerge, and you will also fairly quickly get connected to the work of AFSC and/or FCNL as the outlet for these. The question remains, for me, however: "What influences are we having on our neighbors, especially those who are not of 'like-mind?'"

As we start to gear up for another election-cycle, and coming off the heels of a troubling last cycle (where, like business, politicians were effective in getting people to keep them in power despite the fact that less than 20% of voters are happy with what we have), perhaps Friends should consider at least adding to the repertoire of how we seek to make an imprint on things, if not directly influence them. Rather than gobbling up candidate signs and bumper stickers, or having more called meetings where we self-segregate and consider what to do, or putting more "War is not the Answer" signs on our lawns and care, we should practice in the art of fellowship where we listen to others with open hearts, challenging our own comforts and assumptions. This does not mean we drop all the other stuff we do, but perhaps that we take time to do something different for a week or two and then see if new possibilities and new allies emerge. It's really about using Quaker process in new arenas, which also means that we would not be telling others how we are led by spirit, but how simply listening for spirit can influence all of us. This is how we are approaching the upcoming Quaker Workcamp season. We invite others to join us and perhaps reallocate how and where they spend precious human capital, and see if, as we have found, this experience re-news faith and hope and re-energizes us for the work to be done.

Reflections on Friends and Diversity

This past week, I was at a gathering of Friends. One of the energized topics was "diversity." Truth be told, I cringe when I hear this topic come up. I have usually heard it talked about while sitting with an overwhelmingly white, middle-class, well-meaning group in some kind of a conference or symposium setting. Too often, the emphasis seems to be on external characteristics (skin color), while ignoring long-standing power and economic factors that make this a more complex issue. This was no different. As seems to be the pattern, there was some hand-wringing, self-effacing acknowledgment of work to be done, and recognition that it is a tough topic to talk about, let alone act on.

Then, this morning, I attended service at an Evangelical church. I went as I was in the neighborhood, and felt led there rather than Quaker Meeting as I had just spent a few days with Friends and wanted a change of pace. To be clear, there is much of the message of this church about salvation, baptism and true believers "need to do all of this" that I struggle with, let alone the fact that the most vocal, well-funded and powerful people working to deny my rights as a gay man share this ideology. But I also know some of this church community through my work and fellowship in DC, find them very welcoming and inspiring, and I have a deep respect for other parts of their message, their work, their witness and their faith.

As I sat in the church waiting for the service to start, I noticed people of many cultures - black, white, Asian, Hispanic - coming in as individuals and couples. Up front, there was a group of people communicating through sign language. People came from a real cross-section of cultures and economies. If there was one noticeable lacking of diversity, it was age. Most people were in their 20's and 30's - a stark difference from most Quaker gatherings.  The main message of the morning was about having faith transcend fear so that we go out into the world truly living our faith. "Peace" was an integral part of that message.

So I have to ask myself: "What is going on here." Quakers have a long history of being on the forefront of the rights movements from abolition to civil rights, women's rights, and gay rights. That is certainly our past, but it clearly is not our present. Just look at HIV/AIDS. There was a time that Friends were actively involved, but as the devastation moved from the ostensibly white gay male into the African-American community, Friends efforts subsided. What happened to the passion for justice for all?

We can not simply rest on the past and continue to consider ourselves "progressives." When it comes to race, we might take comfort that we are progressives because we do not have prejudice in our hearts, but our actions do not match our words. I suspect some may think we are progressives because we are not the blatant racists, and we see no one ahead of us. This is probably because true progressives are so far ahead they are getting read to lap us, but we choose to think they are still behind us.

The question is: can our faith steel us to transcend our fear, step through our walls of segregation and get out into the community? Our stances on political issues can no longer be the barometer of our "progressiveness." We need to get out there, letting our belief that there is that of God in All guide us to new places, new relationships and new friendships. Talking about diversity in closed-community meetings is not going to get it done, and it's not living our faith.

Quaker Workcamps: After 4 days, change really does happen.

I started participating in Quaker Workcamps about four years ago. I noticed a pattern after having experienced multi-day Workcamps: sometime around the 4th day, something shifted. It has been hard to clearly articulate it, other than to say that the group came together, shifting from being individuals to becoming a community. This was true regardless of location. It wasn't just that we became a community, but the relationships that developed during Workcamps have lasted. Strong bonds have been formed. Previous posts on this site have reflected on this (such as here and here).

Last week, I was taking a class titled "The Whole Brain Child." The instructor, Dr. Tina Bryson, commented on the first day that she is a big fan of week-long summer camps because they give youth an opportunity to open up new neural pathways in the brain, bringing balance and integration to the various parts of the brain, and to form new attachments. She commented that the research shows that all of these things happen within a relatively short period of time - a few days. For the class purposes, we were looking at the implications of this when working in clinical settings with youth and adults for whom neural integration and attachment are not healthy and balanced. For me, there was the added "ah hah!" that this is what I have seen happen on Workcamps.

All of this helps me better understand what it is that happens around that fourth day. As we become more comfortable and familiar with each other and our new surroundings, our brain moves up from the heightened "on alert" state (the amygdala) that is engaged when we are in new situations. Then the real magic happens. Through a series of activities, down time, play time, mindfulness and reflection, various parts of the left and right brain are stimulated as we have week-long conversations about service, social justice, and community. Brain integration takes place. Neural pathways are opened, and new attachments are formed.  The exciting thing is that Dr. Bryson's work and the work of others cited in the class show that these can have lasting positive impact on the mental and physical health of people.

The implications for this are fantastic. To start, there is the issue of how, when we segregate ourselves to be among "like-minded" people, we are likely to be hardening neural pathways that don't allow us to easily see the truths of others or fully engage in life in healthy ways.  For Friends, I see this as a challenge we need to address. If we are to truly believe that there is that of God in All, but we tend to be fairly partisan in our social actions while spending time among like-minded people, our brain does not stay open and integrated, and the emotional amygdala gets activated when we hear discord, leading to a shut-down of higher level thinking. So what we need to do is to more actively engage in experiences that allow us to work through this.

This is where Quaker Workcamps come in - especially the multi-day Workcamps as we run them at William Penn House. We consciously take time to be with people that are on the surface different from us, but do so from a place of equality rather than service (where roles are defined between server and the served). We overcome anxieties by going places we are told are unsafe, and experientially see that things are not as we have been told. This is where the integration starts, and continues as we play, work, reflect, converse, eat and sleep. And then there is the time factor. We take time for these processes to take root and new, lasting relationships to be formed. We do all of this as we look at issues of social, economic and environmental justice.  The next step, as we have started more this year, is to have participants of these programs take on leadership roles - furthering the process of healthy integration and attachment.

None of this is the full explanation of what happens. It does not exclude the possibility that higher powers are at play. It simply brings empirical evidence to validate what we have seen anecdotally and intuitively. But that is huge in our world of skepticism and proven outcomes.  It validates the role that Quaker Workcamps can play in our spiritual formation, outreach, community building and peace/justice work. Most importantly, as we support creativity, critical thinking, collaboration and community, new ideas and actions for a more just peaceful world can emerge. They might not be exactly what we envisioned, but just like when the brain has all aspects engaged utilizing what they do best, the more we can be engaged with others despite our differences, the better off we all will be.

Skin in the Game

"'Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven' (Matt. 5:10)... With this beatitude Jesus thoroughly rejects the false timidity of those Christians who evade any kind of suffering for a just, good, and true cause because they supposedly could have a clear conscience only if they were to suffer for the explicit confession of faith in Christ.  Jesus cares for those who suffer for a just cause even if it is not exactly for the confession of his name."

Dietrich Bonhoeffer, Ethics

Yesterday, I wrote about how change at the micro-level (meaning, starting with me/us) is a vital component to bringing about macro-level change.  Then I read the above reading from my daily Bonhoeffer.  For modern day purposes, I am not sure I agree with the notion of being persecuted.  Persecution connotes harassment and oppression.  Certainly these can be a part of the consequence of standing up for a just cause, such as with the lunch counter sit-ins of the 1960's where people risked their lives in the name of equality, and suffered great harm, while responding with remarkable non-violence.  To me, this is a far-cry from what we often see today with protests so highly orchestrated that there is no risk or sacrifice, or calls for boycott that ask for nothing of the consumer. An exception might be preachers in Indiana who perform same-gender marriage if the state constitutionally bans gay marriage, as these preachers would face possible imprisonment.  

For me, however, the call is not to seek to be persecuted, but to put skin in the game - to make sacrifices, take risks, to be the change.  This means more than championing an issue, but to build relationships across divides. This means being willing to be vulnerable, to be uncertain, to act with doubt.  This means making the sacrifice while practicing kindness.  

I fail at doing this miserably and daily.  It is the humility of this that keeps me from feeling that I have the right to tell others what to do.  Instead, I hope to walk the journey with people.  I certainly don't want to seek out persecution as a validation of my sacrifice, but I am willing to be made uncomfortable, and to try and do things differently.  If we want the world to be a kinder, more compassionate and caring society where people are not so ego-driven, we have to start with ourselves.  For me, this starts with the willingness to make sacrifices, to be uncomfortable, to practice kindness, to do with less, and every day to try a little bit more.  It certainly doesn't end there, and just doing this is not enough, but the change won't happen without it.  

Macro-Change Starts at the Micro-Level

Over the weekend, I was talking with a good friend about politics, justice and equality issues.  We come at things from very different angles politically and policy-wise, but we know that we want the same things in the world - less conflict, less injustice, more opportunity, more equality.  As we were talking, Mike (not his real name) kept citing data showing that many of the social programs (mostly in education - Head Start, college funding programs) are simply not producing positive outcomes.  We shared sentiments that there is too much bureaucracy and there is too much self-interest from professional organizations, lobbyists and politicians, and once programs are established, the cultural dependency often overlooks outcomes while keeping the funding going.  Mike kept referring to the fact that government-funded programs need to support programs that are proven to bring about change on the macro-level, and the simple fact is that many of our entrenched programs - many of which seemed like great ideas - are not producing the outcomes to justify their continued funding and policy control.

So much of this certainly resonates with my experiences.  I've seen first-hand a deeply-entrenched bureaucracy dictating policy and operating a rigid paradigm in AIDS services.  What I realized, as we were talking and finding that we were not in sync, is that we were talking at different elevations.  Mike stated that new ideas can get funded to ramp up if they are proven to work on a small scale.  While I know this is true, to be able to even get these preliminary outcomes requires a level of funding and administration that small organizations don't have.  Effectively, to implement totally new ideas requires a funding that few innovators have.

“Yesterday I was clever, so I wanted to change the world. Today I am wise, so I am changing myself.” - Rumi

More importantly, though, was recognizing that, while we absolutely need macro-level change - in education, in energy, in environment, in jobs and income - this change does not start at the macro-level.  It starts at the micro-level - with individuals, small groups.  You. Me.  It is at the macro-level that we can measure the success of the effort, but it is the individual action that the change really takes root.  Taking two issues of the day as examples:

• Energy: As the Keystone Pipeline seems to be nearing approval the voices start to rise up against it, out of concern for the environment as well as the land rights of the Lakota.  But just as I saw after the BP blowout in the Gulf a few years ago, the focus is on the high-level of national and international policy.  To date, I have yet to see a call for less consumption to go along with this, and our consumption is just as complicit in the problem as is greed of the stockholders.  I remember the days when we were encouraged to lower our thermostats, and to "drive 55" not for safety but for fuel efficiency.  These days, the call for sacrifice in combination with better policy seems lacking. 
• HIV/AIDS: Bank of America and U2 join forces during the Super Bowl evening to give $1 for every free download of U2's latest song (although, if you look at the fine-print, there was a $2 million - a drop in the bucket for BofA and certainly provides great publicity and revenue for both BofA and U2).  The people downloading a free song were feeling good that they were making a difference - by getting something for free.  All in the name of ending AIDS.  Except for one thing.  Not one message to encourage people to know their status, to act or think different. What a lost opportunity.  It is rare that you would have such a wide audience and could really change the message or at least challenge the status quo - raise the conversation, make people think.  Kudos to Coca Cola for doing just that with their ad.  

In both these cases, it may be true that we need more funding and/or better policy that considers the potential environmental impact.  But no matter what the policy - the macro-level work - it is ultimately going to take each one of us to DO differently as individuals on a mass scale - that will bring the change to that macro-level.

-Brad Ogilvie

"Open and Affirming" is not the same as "Reconciliation and Forgiveness"

A week before Thanksgiving, at William Penn House, we hosted Danish Quaker K. Renato Lings who talked about his book "Love Lost in Translation" and his personal faith journey to reconciliation as a gay Christian.  It was a very enlightening presentation.  What I found most interesting was to hear Renato talk about the importance of finding comfort in his faith in order for him to really deal with his depression.  From a clinical standpoint, what I was hearing was that he had been traumatized growing up in a faith tradition that condemned him for being gay.  He subsequently spent many years avoiding his Christian faith, but was out to the world as a gay man.  Despite all the acceptance he felt (including among Quakers with whom he worked and worshiped), he still exhibited the lingering effects of the trauma (avoidance and other signs of depression).  It was not until he started to confront the "abuser" (The Bible as it had been used against him), and did extensive research into interpretations, meanings and historical factors, that he realized he could find a way to be both gay and Christian.  He no longer had to go through life being afraid to face the very thing that had caused him so much hurt.  (Side note: Andrew Marin has done some great work on the importance of forgiveness and reconciliation, including showing up at Pride parades with "I'm Sorry" signs.  See more here.)  
As the conversation unfolded, we discussed the importance of reconciliation and acceptance, but also the importance of recognizing that overcoming the traumatic experience that many gays and lesbians takes more than being "open and affirming."  To fully overcome the impact and control that traumatic experiences can have on people, it is important to work through the fear that leads to avoidance as this can habituate into a paralyzing way of life.
Many Quaker congregations consider themselves welcoming places for the glbt community, which is fantastic.  What we discussed at this evening event, however, was that to be welcoming without fully appreciating the depths of hurt that religious rejection can leave with people has the potential to cause inadvertent harm, and we do this by not better understanding the Bible.  Our own avoidance or lack of comfort with the Bible - the agent used for perpetrating the abuse - can leave us ill-equipped for being the reconciling place we would hope to be for those who have experienced the trauma.  This is where we might actually do more harm - by promising acceptance but missing the mark by not appreciating the depth of the harm.  Renato Lings' book might be a good place to start the journey to greater healing for so many.

Paying Attention to Economic Injustice

Like a good liberal, I woke up this morning listening to NPR.  There was a piece about Clarence B. Jones, one of the organizers of the 1963 March on Washington that is being commemorated this week.  He echoed one of the persistent themes that, while there has been much progress over the past 50 years, there is much to "the Dream" that is as yet unfulfilled.  The reporter states: "From his book 'Behind the Dream', Jones writes as long as there's a need for a legal category for hate crimes, police officers 'pulling over African Americans because they're driving cars considered out of their financial reach,' and people 'selling their houses because too many black families have moved in,' the dream remains diluted, tarnished and unfulfilled."

Now, I would never deny that these are certainly true and important, but I do see these as largely middle and upper-class issues that ignore the deeper economic injustices that are playing out.  As long as we dance around the fact that the overwhelmingly disproportionate numbers of people in prisons, unemployed, in underfunded schools, and with higher rates of poor health indicators are people of color (including Native Americans), and as long as poor people across the board have unequal access to opportunities as well as protections, the dream is unfulfilled.  And as long as people like Jones and entities like NPR neglect these facts, the dream will remain unfulfilled. 

I see the injustice in the wealthy corporate executive who is either a black man or a woman and receiving less than his/her white male counterpart, but it's at the other end of the economic spectrum that we need to be serious about if we are to break the cycle.  It's great to have models of success to break stereotypes, but if we don't address the education and nutrition issues.  It's great to ride my bike by the White House - as I was yesterday - and see all the black leaders getting out to attend a function.  But to also attend a regular breakfast as I did yesterday morning, consisting mostly of poor black people who seem to be left out of the Dream, reminds me of the real work to be done. 

Pine Ridge, 2013: Reflections of power, privilege, peace and service

“Welcome Home.” 

This was how Dwayne, one of our hosts in Wanblee, greeted me.  This was my fourth trip to Wanblee and it is becoming a spiritual home of sorts.  It is becoming an important annual ritual that takes me out of my routine, and brings old and new acquaintances together in a deep and spiritual way.

This year, we had a great few weeks helping Earth Tipi work towards a model of sustainability on the Rez, and reconnecting with friends as we helped prepare for the Sundance.   We created a space to practice what we preach, and to work through the physical, emotional and interpersonal challenges in a safe, loving and trusting environment.  Through conversation, action, silence and reflection, we practiced grace, putting the ego aside. We went as way opened. 

One of the openings was a mud volleyball game at the Eagle’s Nest District Pow Wow.  Our $50 entry fee

made way for a filthy four games of fun and laughs.  We ended up winning the $100 pot, and contributed that to the local youth program.  Something else happened that gave pause for reflection and consideration.  While playing, some of the local youth threw mud at us, at times with rocks mixed in.  One of our players got hit in the eye.  We asked the kids to stop.  They didn’t.  We asked some of the adults to intervene.  They did, but the kids returned and continued sporadically. To the credit of the Workcampers - and perhaps to the credit of the pacifist teachings that come from Quakerism - there was no consideration of reacting with violence or in-kind.

Over the next few days, we had some conversations about this experience.  We struggled to overcome our egos (“Why would they do this to me?  I’m a good person, and I’m here to help”), and as we did, we got to deeper conversations. For example:

·         We often find it understandable and excusable for an oppressed and abused community to exact revenge (a la much of what I hear about Palestinian violence against Israelis as “understandable”).  However, when we represent that power, and find ourselves vulnerable, it feels very different.  The fact is, we have benefited from oppression and exploitation.  Our experience this day was a taste of what many Lakota feel every day – especially when they venture off the Rez.  It was a real eye-opener about power and privilege.

·         In talking with Dwayne about this situation, he affirmed that we acted in the right way.  We did not have the leverage to do more – other than leaving the game, but we were having too much fun.  We could have yelled at the kids, but that would have further agitated the divide.  We were already the outsiders.  But Dwayne also said that if he were there, he would have come down hard on the kids and the adults.  As a member of the community, he could. 

We often talk about Quaker Workcamps as opportunities for experiential learning.  I learned more about power and privilege because of this.  And I am affirmed that change comes from within.  We were the outsiders, but because of how we were in this game, perhaps when we return we will be a bit less so.  

From "I'm Shy" to "Let's Dance" in 60 Seconds

Last week, we hosted two separate groups for a day of Workcamps.  One group was made up of 12 students from China who had just graduated high school there and were part of a cultural exchange program before heading to college (some in the US, but most back in China).  This group arrived early and headed out to work on the beginnings of a project to turn a neglected bit of land into a healthy community space with a tiered rain garden, community garden and basketball court (this will be a project we will be a part of for the next few years).

The other group, from Harford Friends School in MD, consisted of the entire 8th grade class (all six of them), their Head of School, and one of the parents.  They proceeded to go from William Penn House to assist a remarkable woman, Janey Boyd, who has been addressing the problems of hunger in DC since the 1950's. Their work this day was to help unload food that had been gleaned from a local farm and package it for families to pick up at the school where the truck met the group, illustrating the fact that there is good nutritional and fresh food available if we can just get folks to help get it from farm to table.

When it came time to consider what to do for dinner, I thought of simplifying things by having the groups share dinner.  I was a bit unsure how this would play out.  There were differences in both age and culture, as well as language.  But these groups were sharing the house for the night, and Community is one of the testimonies that guides our work at William Penn House, so let's just have faith in it, I thought.
At first, it looked like the groups were going to share food, but sit separately.  I encouraged the Harford students to split in two groups at the tables we have.

"I'm shy" was the immediate response of one of the students, but they took the suggestion anyway.  Within minutes, what was a quiet room with the exception of some subdued Chinese language conversations became a boisterous room as people talked about everything from video games to dance.  The energy and spirit lifted as folks became aware of how much we are not separated by our nations, culture and language, but by how much we are united by our humanity.  I remember in particular, the "shy" student who is a dancer reveling in how she connected with one of the Chinese students who has a passion for dancing as well, and how she really wished she could see him dance.

I know this is just one meal, and who knows what impact it will have.  I do know that transcending one's fear, stepping out of one's comfort zone, and having a wonderful experience can be the building block for doing more of this.  Perhaps one day, the dancers will share that dance.

Moving from "Crisis" to "Sustainability": Reflections from New Orleans 2013 Workcamp

"Mercy that doesn't move intentionally in the direction of development will end up doing more harm than good - to both giver and recipient." - Robert Lupton, Toxic Charity

When Katrina hit New Orleans, there was an immediate disaster - flooded homes, unsanitary and inhuman

living conditions, death.  Once the waters started to recede, it became clear that the depths of the loss of life and property were greatly exacerbated by neglect of our environment and our fellow citizens.  This is the common narrative of our times: storms, earthquakes, tsunamis and disease draw our attention to the deeper injustices as the crisis preys on the more vulnerable among us.  Unfortunately, as we respond to the crisis, we tend to get entrenched in a crisis mode of thinking and acting, rather than doing the hard work of community building/rebuilding with a vision of sustainability.  The crisis response seems heroic and can be very gratifying, but if it is not in direct response to the crisis, it is often doing more harm than good.  So it is with New Orleans.

I just returned from taking Sidwell Friends School students to New Orleans during their annual spring break Workcamp.  The origins of this trip  trace directly to Katrina.  Most of the Workcamp activities in past years focused on rebuilding houses and cleaning up.  While this is important work, and it is important that we provide opportunities for people to engage in service in a way that they feel good, it is also important that distinctions be made between "crisis response" and sustainability, as well as between meaningful service and "feel-good" service.  So this year it was time to not just look more deeply but also engage more deeply at the issues and to challenge ourselves to be realistic about what we can do for one week each year. I wanted to challenge us to look at the fact that real community change has to come from within, so it is up to the people of New Orleans to make those changes just as it is up to the people of DC to change their community.  On the other hand, looking at things from the environmental angle and engaging in service there can help all of us address things where we are interconnected.

Our service projects included urban gardening at a charter school, helping exchange lightbulbs as part of Greenlight New Orleans' energy program, learning about the water threats of the Gulf and the Mississippi (which, through oil drilling, shipping, and snow melts connect to over half the country), and getting dirty helping restore some bayou spaces.  This offered a wide-range of activities that allowed for participants to see that there are many ways to serve.

Most importantly, however, as is so often the case with these week-long Workcamps, it is the fellowship that seems to really bring it all together.  Great questions were raised about what kind of difference we were making, why certain types of service seem more gratifying than others and how to do these services locally and why that matters.  In addition to service/justice-related conversations, there were also great conversations about race, segregation, equality - all the things that we
aspire for but find so elusive to practice in our daily lives.  These are the conversations that matter, and the establishment of deeper relations guarantees that these will be the foundation for even greater community change as we support each other in stepping out.


Of course, these trips have lots of laughs - many of which stem from
content not for public consumption given the lack of context.  But these laughs bring the positive energy to what can otherwise seem daunting work, establishing bonds of fellowship, friendship and care for each other that can carry us to being better stewards of each other and the world around us.