Message given at Durham Friends Meeting, October 31, 2021

Before I begin, I’d like to offer an acknowledgement that I’m living on land that was once the home of Abenaki peoples, part of the great Wabanaki confederacy. I realize, with both sadness and gratitude, that I benefit from this land that was cared for here in Western Maine for thousands of years before the settlers arrived. I’ve learned that one-half mile from my house was, for a time, the village of Amesokanti that formed in the late 1600s as Abenaki and other tribes, aided by the French, fled the English incursion into the interior of what is now Maine. That village too was ultimately deserted as the English encroached further.

Let’s take a moment to honor those peoples…

And now, as I’m going to be talking about leadings this morning, I’d like to begin with this poem by William Stafford:

The Way It Is, by William Stafford

There’s a thread you follow. It goes among

things that change.  But it doesn’t change.

People wonder about what you are pursuing.

You have to explain about the thread.

But it is hard for others to see.

While you hold it you can’t get lost.

Tragedies happen; people get hurt

or die; and you suffer and get old.

Nothing you do can stop time’s unfolding.

You don’t ever let go of the thread.

When I was invited to give a message this morning, I decided to speak about my leading to work alongside Indigenous people, and why I focus so much of my life on their concerns, which I’ve discovered are, and should be, all our concerns as well, but I certainly didn’t know that when my journey began.

As I’ve thought about my leading to do this work, I’d like first to offer my own reflection on the difference between a calling and a leading. I’ve not read anywhere that, in the generally accepted use of these words, there is a difference.  I think we typically use these words interchangeably. But to me these two words have slightly different connotations.  I think of a calling as something known to you. As in, I have a calling to be a doctor, or a teacher, etc.  It’s as if you see something calling to you and you begin to work your way toward it.  A leading, on the other hand, implies to me that something is leading you on, but you may have no idea what that something is.  Following that leading is an act of faith because you sure don’t have much else to go on.  It’s an inkling, a nudge, a little voice that won’t be quiet. It’s something that feels right when you follow it and doesn’t feel right when you don’t.

I’d like to read you a bit from my story that gives you a sense of some of those first inklings of a leading that I’ve had most of my life—this is from the book, The Gatherings: Reimagining Indigenous-Settler Relations that I believe many of you are familiar with, co-authored by myself and 13 others-both Wabanaki and non-Native and just published this year. The book tells the story of an experience between Wabanaki people, the Indigenous peoples of Maine, and a group of non-Natives that began 35 years ago, in 1986. In the book, we each tell our story of what led us, Wabanaki and non-Native, to meet together during long weekend gatherings over several years and many seasons in the 1980s and ‘90s.  We met to understand one another and to learn what it takes to have respectful and mutually beneficial relationships across our cultures and our horrific shared history. Bringing this message to you has given me an opportunity to look back at what led me to devote so much of my time, my energy, my whole heart to this endeavor and to the writing of the book that describes it. It also gives me an opportunity to share a few passages with you from the book itself.

As a child, I had a lot of romantic ideas about Native people. Of course, everyone watched Westerns back then, but when I watched Westerns I always sided with the Indians. I remember being fascinated by the tipis and the Indian “villages.” That’s how I wanted to live – the way they lived. I grew up in North Carolina during segregation. My mother was from the South and had stayed close to home most of her life. My father, however, grew up in Missouri, then joined the Navy and was stationed in Colorado; and when he got out of the Navy he went to college on the GI Bill. So, he had seen a lot more of the world, as well as being a very compassionate man. Once, when I was about eight years old, I saw a Black person being mistreated and, although I don’t recall the details, it must have bothered me. I remember being home that evening and looking up at my dad and asking, “Why? Why was this person treated this way?” I’ll never forget his response. He said, “I think it must be that some people put others down to make themselves feel big.” And then he said, “When I was out West they treated the Indians just the way we treat – he would have said “colored people” back then – colored people here.” A light came on for me. Since I had such romantic notions about Indians, if they were treated badly too then all of a sudden the whole system didn’t make sense. Suddenly it all seemed wrong.

I left North Carolina as an adult, and spent six years in Utah, attending graduate school and working. The whole time I lived there, I was aware that there were Native peoples living in Utah, and I hoped that I might meet some Native students at the university, but I never had the opportunity.

Fast forward to 1986. I was by then living in Maine and, at the time, was active with a Quaker peace program based in southern Maine. I heard about a new peace and justice organization that was devoted primarily to promoting sustainability in the Gulf of Maine bioregion, namely Maine and the Maritimes. This organization was called the Center for Vision and Policy (CVP), and I thought that the two organizations should be introduced. I contacted the founder of CVP, Elly Haney, and we met one morning at a local Portland diner. She filled me in on CVP, their activities, and plans for the future. Their plans included a particularly notable decision for a primarily “White” organization: a commitment that any vision of sustainability should include the perspective of the Indigenous people who had lived for thousands of years, and continued to live, in the bioregion. I was completely hooked:

[From the book] Currently the CVP board was mulling over the question of how to reach out and find Native individuals who would be interested in participating in this endeavor, and Elly [the founder of CVP] admitted they were pretty much clueless about how to start. She planned to contact existing Native organizations as well as a few people whose names she had been given, but was feeling less than confident of a positive response….[I said]“Well, I’m going to a New England Quaker gathering in Amherst next week,  producing the brochure from my purse. “There’s a Wampanoag man named gkisedtanamoogk” – whose name I couldn’t yet pronounce – “speaking there. Maybe I could talk to him.”

How the resulting Gatherings between Wabanaki and non-Native individuals that we speak about in the book came to be is a story much too long to tell in the time I have here but suffice it to say that my connection with gkisedtanamoogk proved to be the catalyst for everything that happened after that. The Gatherings developed over time, with much deliberation and planning, primarily between gkisedtanamoogk and myself. But once we began to meet in the Gatherings, it was the feeling that what we were doing was, as Quakers say, a “rightly ordered” thing to do, that kept me committed.

I’d like to share a pivotal moment for me that arose in the Gatherings.

The first Gathering that we held was a typical educational event, where we invited Wabanaki speakers to talk to us, the non-Natives, and educate us about their history, our shared history, and current issues in their lives. It went well enough that we decided to hold a second Gathering the following year.

[From the book] During the year after our first Gathering, when we were planning the second one, gkisedtanamoogk offered to build a Fire and to have a First Light ceremony there. This was before our decision to hold all of our meetings around the Fire, and so his suggestion caught me by surprise. I was tremendously excited because I had wanted to experience something like that my whole life.

Native women had already told me that when women were menstruating they didn’t participate in these ceremonies. Sure enough, that’s what happened to me and, after all the anticipation, I was crushed. While the ceremony was going on, I left the group and climbed one of the little hills overlooking the retreat center. I lay down between a couple of big boulders on the hillside and dissolved into tears. I had worked all year to put this event together and I wasn’t going to experience the very thing I had looked forward to the most. I remember praying up there among the rocks and asking for answers, or at least a way to cope with my disappointment, and what came to me was … this was a test of my commitment. We didn’t create this event so I could take part in a ceremony. This was about something much bigger, and I needed to accept things as they were, even though I didn’t fully understand them or necessarily agree with them. I think I grew up a little that day. I came to a realization of the seriousness of what we were doing, and that it was important to stay with it, no matter what.

[Important note: this practice of excluding women during the “Moon Time” as it was referred to, I understand from Wabanaki individuals has been challenged by women and men alike and I believe that it is rare now to see women sitting outside the Circle.]

I did, of course, get to experience the ceremonies and the Circles in which we met many times over the years.

And, as time went on, I say in the book:

I remember a distinct feeling of “filling up” as the Talking Stick would go around and the stories would be shared. Another way I describe it is, it felt like a wound healing that, until then, I didn’t know was there. I think that we White people carry around the wounds of the separations that we’ve created, whether it’s our separation from Native Americans or African-Americans, or from the land itself. Oppressed peoples feel the brunt of the system we’ve created, but we feel it too. We suffer from the separation without being aware of it most of the time. Being in those Circles was a spiritual experience, I don’t know any other name for it; as if we were doing something so right with Creation that you could feel it…

What kept many of us coming back to these Gatherings, kept a number of us in touch all those years since the Gatherings ended, and led the 14 of us to create this book about our experiences can only be attributed to the feelings that we had in being together. 

My experience in those Circles was perhaps the strongest sense I’ve ever had of being supported, even carried, by the Spirit. What we were doing felt so right—the sense of healing something that had been tragically broken, the feeling of being held together around the Fire that was lit for us every time—these are feelings that I have had in a few other situations, even occasionally in Quaker meeting, but never so consistently and so long-lasting as the sense of rightness that carried over from one Gathering to the next and was still present after nearly twenty-five years when we first came back together around the making of this book.

There are so many aspects of this experience that I could share with you—it was hard to choose. But I wanted to focus this morning on this experience of rightness, of participating in what God, Creator, the Universe wants to happen. I feel entirely blessed to have known this feeling. And only in reflecting back over my life can I identify those nudges, and recognize the still, small voice urging me onto the path that eventually led me to participate in the Gatherings, and to co-create this book.

I want to leave you with some queries for your own life: can you identify times when there were inklings, nudges, tiny voices, urging you in a certain direction?  Did you listen? Or not? Can you remember occasions when you felt a certain “rightness” in what you were doing? What was that like? Have those occasions informed the rest of your life in any way?

There’s a thread you follow. It goes among

things that change.  But it doesn’t change…

You don’t ever let go of the thread.

Has there been a thread that you’ve followed in your life?

Thank you.

Message given at Durham Friends Meeting, September 12, 2021, by David Coletta, Three Rivers Meeting

Good morning, Friends.

I want to thank you for inviting me to bring the message this morning. Just to say a little about where I’m bringing it from… I live in Boston, but I happen to be in Hanover, New Hampshire this weekend, so that’s where I’m physically Zooming in from. Back when you invited me a couple of months ago, it seemed like maybe by now it would be safe to come visit you in person to give the message, but it didn’t turn out that way. And this is only the second time I have ever brought a prepared message to a Quaker meeting. The first time was a couple of months ago, as one of the hosts of Three Rivers, where we bring a prepared message each time. As you heard in the introduction, Three Rivers is a worship experiment that has been meeting online under the care of Fresh Pond Monthly Meeting since the beginning of the pandemic. Before it was Three Rivers, it was a project called “Quaker Dinner Church” started by Kristina Keefe-Perry. As a worship experiment, we are not even formally a worship group, although we are hoping to gain formal status as a preparative meeting under the care of Fresh Pond some time in the next year or so. Anyway, I’m grateful for the opportunity to bring a message a second time.

There’s someone here at this meeting today who is responsible for the “Zoom” aspect of worship, and sometimes that person is called the “tech host”. I think maybe you call it “Zoom support” here? I’d like to take a moment now and invite us all to hold that person or people in prayer as they work to support us.

Thank you, Friends. A little later on I’ll say more about why that bit of prayer is important to me.

But first I want to share about my personal journey of the last 18 months or so – how I came to this work. At the beginning of 2020 I finished a career in software engineering. For quite some time before that, I had been aiming at February 2020 as the time to wrap up my software career and start something new. My work had been focused for a long time on technology, and I wanted to transition into doing work that was more about connecting with people. I really didn’t know what the work was going to be, but only a few weeks after I quit my job, I found out. There was this Sunday in March 2020 when we went to our local meetings in person, not realizing that it was going to be the last time for a while. And then the very next Sunday many of our meetings held worship online via Zoom for the first time. It wasn’t yet obvious to me what my work was going to look like, but what struck me then was how many folks were going to need tech help in order to do the basic things that were necessary in order to join Zoom worship: besides getting Zoom to work, it suddenly became important to manage all these Zoom links somehow! So I made a website where people could sign up for free one-on-one tech help, and I spent some time every day helping people figure this stuff out. This turned out to be excellent preparation: it was obvious, it was sorely needed, and it was challenging for me. I was used to having complete command and facility with technology, and this work required me to develop compassion and understanding for what it felt like not to be in command.

Back to Friends Meetings. It quickly became clear that it was one thing to hold meeting for worship over Zoom, and quite another to hold meeting for business. I studied how Beacon Hill Friends Meeting and Friends Meeting at Cambridge were experimenting with the features in Zoom like “raise hand”, and noticed how some of our business practices were being modified in small ways to accommodate the needs of the clerks’ table and of the body in an online setting. I found opportunities to try being the “tech host” for worship and business, and helped write some of the guidelines we were using. I joined these new things called “tech teams” at Beacon Hill and Cambridge, who met every week or two to identify tech hosts for events, teach each other how to use the tech, and generally huddle for warmth and mutual support. It was and is challenging work. 

By now it was early June and I could see we were going to need this same work to happen at Yearly Meeting sessions, which were going to have to be online if they were to happen at all. I approached the Yearly Meeting staff and offered to recruit and lead a team of volunteers who would do the tech hosting work for the business meetings and plenary events of Yearly Meeting sessions. We only had about eight weeks to prepare, and these were eight of the scariest weeks of my life. I had seen business meeting work over Zoom at the monthly meeting level, but I had never seen it work with hundreds of people present. A great blessing for us was that New York Yearly Meeting was a couple of weeks ahead of us all summer long in their preparations, so I reached out to my friend Jennifer Swann who was helping New York Yearly Meeting figure out their sessions tech, and the two of us worked together to bring those learnings to New England. At the same time, amidst all that fear, there was a still small voice at the center of it all telling me that I was in the right place, doing the right work at the right time, that I had been preparing for that work my whole life, and that everything would be okay. That everything already was okay.

This is probably a good point to explain why praying for the tech host is important to me. When the tech for a Zoom meeting is going well, it’s invisible. Everything just works. And this is like so much of the infrastructure in our world that we take for granted: we mostly only think about electricity when the power goes out, right? But the tech team is doing all sorts of little things, quietly, invisibly, to make sure that everything just works. Being on the tech team can feel a lot like being on the backstage crew of a theater production! But that’s not what we’re doing in our meetings for worship and business: it’s not a show, it’s a living, breathing witness to the promptings of the Spirit. So we don’t judge our meetings by how well the clerk hits their cues, or whether the finance committee report starts and ends on time. When we pray for the tech team, it’s a chance to let go of our expectations that the show follow the script.

After 2020 sessions I was hungry for more of this work. So in the fall, I went on to recruit and lead the tech team for FCNL’s Annual Meeting, and in the spring of 2021 for the FWCC Section of the Americas meeting, and then this summer for our recently concluded 2021 Yearly Meeting sessions. I learned more and more at each of these conferences about the work and how to lead it. My first priority was not to put on a glitch-free show, but to create a fulfilling opportunity for service for the people on the tech teams. That meant providing training and practice sessions, it meant not asking any one person to do more than they were capable of, and it meant putting structures in place by which we could support each other. The work can be really scary! Press the wrong button and end the meeting by mistake? That happens! And it feels terrible! And yet it somehow has to be possible to move past these mistakes with the understanding that God is inviting us to be faithful — not perfect! What makes that moving-past possible is being present to each other, over the physical distance, praying for and supporting each other, literally whispering messages of support — and reminders of upcoming cues — in each others’ ears. So another thing that is mostly invisible to you when you go to a big Zoom event is that we members of the tech team are connected to each other in additional ways beyond Zoom, via invisible threads of technology. And these connections somehow manage to restore a great deal of the intimacy of being together in person, for us on the tech team to be sure, and maybe for everyone else too.

So with all that in mind, now I want to talk about a stark contrast that I have been experiencing this year. It’s a contrast between the richness and sense of great abundance that I feel on these tech teams at big Quaker events, versus the burnout and sense of scarcity that I hear about when I meet with Friends’ meetings who are trying to discern the way forward with online and hybrid worship. And it’s different for different sized meetings. Some of our smaller meetings never went on Zoom at all: they kept meeting on each others’ porches, or they met each by themselves in their own homes at the appointed time. Some of our bigger meetings formed tech teams and created that same sense of mutual support that I described. And our medium-sized meetings struggled. I heard stories of meetings where there were just one or two people doing all the tech hosting, and they were tired and burned out. And this was just from holding online-only worship. When they heard that holding hybrid worship was even more work, it was as if I was describing a trip to another planet.

Friends, we are tired. The work of holding our communities together when we can’t be together in person is hard work. We are tired from not being able to come together for our Yearly Meeting sessions, tired from being afraid for our health and safety when we perform the basic functions of daily life, and so, so tired of the uncertainty. It can feel like we are wandering in the desert sometimes. And you know we have lost folks along the way. Friends for whom online worship just doesn’t work. Friends whose passing cannot be commemorated in person. And our young Friends, for whom Zoom church and Zoom retreats on top of Zoom school is just more Zoom than anyone should be asked to endure, let alone kids. When we are this tired, we yearn for things to go back to normal. That’s legit, right? Please just let us all come back to our meeting houses together and sit next to each other and sing together and shake each others’ hands and feel safe and connected. Let’s take a moment now and hold that yearning in our hearts, breathe into it, and acknowledge that it’s a totally valid thing to want.

One of the things I had to learn the hard way during the pandemic is that there are at least a couple of different ways that Friends respond under these circumstances, in the ways that we care for our meetings for worship. One is what I’ll call “holding”. It’s about calming, being careful and predictable, about protecting meeting for worship, and resisting change. The other way some folks respond is what I’ll call “experimenting”. It’s about changing, learning, about embracing chaos, about making lots of mistakes, and figuring out new things that work. Both of these kinds of care are needed! As you might guess, my response was mostly about experimenting, and I came up against a lot of resistance to that in the week-in, week-out meetings for worship of a local meeting. I had to accept that I was going to have to create my own opportunities to experiment, and as it turned out, the large events with big tech teams were the perfect place, because that abundance of energy and creativity and connection that came with such a big tech team created the safety within which to experiment. That experimentation was and is a big part of what sustains me through this time. But I want to caution you: every meeting needs both kinds of care, holding and experimenting. If your meeting tends to lean in the direction of holding, don’t forget to embrace and support those among you who want to experiment and learn. And if, like Three Rivers, your meeting is all about experimenting, remember those folks who come each time looking for something that feels familiar.

I want to share with you the vision that has been breaking through for me, just here and there a little, of what’s around the corner for us. One of the things we have been learning about online and hybrid worship is that it’s an opportunity to create accessible space for those Friends we were leaving out in the “before times.” People who couldn’t come to the meetinghouse because of health or distance or ability now can join online. People who could come, but couldn’t hear, now can read closed captions. And these are just a couple of the many ways that our meetings have become, and have the potential to become, more accessible. 

When I think about and speak about hybrid worship, I try to resist the idea that it’s centered in the physical meetinghouse, with a few remote participants. Instead I talk about it as an online meeting in which some of the “Zoom squares” have groups instead of individuals in them. One of those groups might be the folks at the meetinghouse. Some of those groups might be families at home. By my definition this meeting today is a hybrid meeting for worship. Maybe that was already your picture of hybrid worship! If it wasn’t, try it on for size. 

I feel like one of the effects of the pandemic has been to atomize us into soap bubbles! Early on during the pandemic we tried to stay in the smallest bubble we could. Later on some of the bubbles popped as things got safer. Maybe now we are trying to find smaller bubbles again. It’s like some of the bubbles are popping and joining together, and other new ones are forming. But imagine that we start to actually get good at this. Good at holding meeting for worship with bubbles of all sizes, and at adapting the sizes of our bubbles as the needs of the pandemic dictate. Who’s to say where it stops? If we can hold hybrid worship in one meeting with lots of different sized bubbles, could we join two meetings together in hybrid worship? How about a whole quarter? or a yearly meeting? What does this mean for the idea of your “local Friends Meeting”? What does it even mean to be a “Friend at a distance” any more? And what does it mean for the burnout and exhaustion that many meetings are experiencing? Maybe it’s okay to let the meeting down the road do the online hosting, and just show up? Maybe each meeting doesn’t have to do it all on their own? Maybe it’s okay to let down some of the boundaries that separate us?

By the way, if you find hope and inspiration in this vision, I recommend reading Emily Provance’s piece called “Fruit Basket Upset and the Eighth Continent”, published in March 2021. I’m indebted to her for some of these ideas, and I share her sense of hope.

I want to close with a poem that I first heard at Three Rivers. It’s called “The Way It Is,” by William Stafford, and best as I can tell it was first published in 1998 in his collection of the same name. For me this poem touches on what it feels like to be doing this particular work in this moment.

The Way It Is, by William Stafford

There’s a thread you follow. It goes among

things that change. But it doesn’t change.

People wonder about what you are pursuing.

You have to explain about the thread.

But it is hard for others to see.

While you hold it you can’t get lost.

Tragedies happen; people get hurt

or die; and you suffer and get old.

Nothing you do can stop time’s unfolding.

You don’t ever let go of the thread.

by Pádraig Ó Tuama, leader of the Corrymeela Community, read by Martha Hinshaw Sheldon this morning (21.9.5) opening worship

Where there is separation
there is pain.
And where there is pain
there is story.

And where there is story
there is understanding
and misunderstanding
listening
and not listening.

May we — separated peoples, estranged strangers,
unfriended families, divided communities —
turn toward each other,
and turn toward our stories,
with understanding
and listening,
with argument and acceptance,
with challenge, change
and consolation.

Because if God is to be found,
God will be found
in the space
between.

Amen.

Message given at Durham, Friends Meeting, August 8, 2021.

KJ read us this book, by Rachel Held Evans and Matthew Paul Turner; she recommends you read it, too.

Message given at Durham Friends Meeting, August 15, 2021

Hymn – “There is a balm in Gilead”

This hymn comes from Jeremiah’ despair – 8:22 – “Is there no balm in Gilead, is there no physician there..” This hymn is the communities response to the prophet’s lament.

 In the Bible half hour talks in NEYM’s sessions in 2019, Colin Saxton mentioned that his favorite character in the Bible is the crowd.  It is the crowd who question, or doubt, or seek or follow.  Colin said he could find himself in the crowd.  A faith journey is a journey of questions, doubts, seeking and following.

The message I have today began when I participated in a brief bible study group last summer with a group of clergy affiliated folks in Portland supporting the Black Lives Matter movement.  We specifically were pondering the shift from being allies to being in solidarity with the BLM protesters. Our Bible study explored the story of the loaves and fishes.  Today I want to think about how this story starts.  I want to pay a little attention to the wisdom of the crowd in the beginning of this well know story.

Mathew 14: 13 ^13 “When Jesus heard what had happened, he withdrew by boat privately to a solitary place. Hearing of this, the crowds followed him on foot from the towns”

John 6 1 -2 “Sometime after this, Jesus crossed to the far shore of the Sea of Galilee, and a great crowd of people followed him.

The story begins when Jesus learns that his cousin John had been brutally and unexpectedly executed. – When Jesus heard that John had been brutally executed, he withdrew.

I imagine that Jesus himself was angry, scared, grieving, despairing, and so he withdrew from people. Jesus knew John, loved John, traveled with and preached with John. John’s execution was personal; and it may have challenged his confidence that the beloved community of God that Jesus was proclaiming was already here. So Jesus withdrew.  I certainly do this when I feel broken, I withdraw to be by myself. It’s a very human response.   

And the crowd also knew and loved and traveled with John were also probably angry, scared, grieving and despairing.  The crowd followed Jesus and would not let him be alone.

The version we read in the bible study group next said that Jesus came to the crowd and “all felt compassion and all were healed.”  I couldn’t find that version as I prepared this message; most translations say that Jesus came to the crowd that Jesus felt compassion and the all in the crowd were healed. I prefer the version we read last summer.

All felt compassion, all were healed, not simply the crowd, but also Jesus.  And then they stayed together for the rest of the day and did not want to return to their homes and the story goes on from there. But I want to stay focused on that miracle of healing at the beginning of the story – All felt compassion, which literally means ”to suffer together” and all were healed. I’m sure after the healing there was still grief, despair, and brokenness, and there was compassion. The movement from suffering alone to suffering together was the movement of healing. Healing was moving to a space where both profound grief and profound love could be known as parts of a whole rather than as contradictory impulses.

I hear in this story that the crowd was wiser then the teacher.  The crowd knew that, as early quakers knew, that the ocean of darkness and death are real and are a part of our experience;

and that we bring the light which overcomes the darkness to each other.  We help each other to the light.

This message germinated for me in that small group gathering in Portland after the execution of George Floyd, and when we read the story we were feeling grief, and anger and some despair. This past year has been hard for most of us in many ways; the pandemic, we’ve been isolated, the politics have been hard, the systemic racism in our country has been exposed again. And we’ve remembered that our “city on the hill” is built on a foundation which includes genocide and slavery. At times I’ve continue to feel despair, grief and fear.  And we continue to gather together.  This morning I remind us of the wisdom of the crowd, who calls us to be together with compassion – suffering together-  with compassion and to be healed.  This is the movement to wholeness. This is what we learned when we affirm that “there is a balm in Gilead.”

Message given at Durham Friends Meeting, July 18, 2021

Thank you very much for inviting me.  I became a Friend in Poplar Ridge NY, a hamlet so small that it is frequently not included on maps of New York State. The Friends Meeting is located in an area of the finger lakes that many Friends settled in the early 19^th century and is the only surviving one from about 7 within short distance that were active at one time.  It is semi programmed three Sundays a month and unprogrammed the last Sunday.

I will share a bit about me and why I am passionate about BQEF:  the worst day of my life was the day my younger daughter was killed in a terrible accident.  Emily was 23.  It was a year after she graduated from Hampshire College.  My Friends Meeting cared for me and gradually I began to see my way again.   A hospice grief counselor told a group of us bereft parents that we needed to find a way to take our children with us through our lives.  A Friend from my Care Committee suggested that I join the Bolivian Quaker Education Program Board and share the story in my new home in Michigan. Way opened to for me to do that, and the work has stretched me and brought me joy.

There are more than 30,000 Quakers in Bolivia, and they are all Evangelical.   Almost all of them are Ayamara, which, with Quechua are the largest groups of Indigenous people in this majority indigenous country.  You may wonder why they are Quaker.  Quaker missionaries and educators went to Bolivia in the early 20^th century from the West Coast, Indiana, and Ohio.  It was illegal to educate indigenous people until 1950, but somehow Quakers built schools and taught in them.  The cultural values of the Ayamara are very similar to Quaker values, which may have made our religion attractive.

Newton Garver, a philosophy professor at the University of Buffalo, made several trips to Bolivia starting in the late 80’s. There he met and had conversations with Bernabe Yujra, a leader in the Aneala Yearly Meeting, about what Quakers in Bolivia needed.  Bernabe was clear that they wanted more connections with Friends in the North and that their young adults wanted higher education and needed some help with it.  A few were enrolled in the tuition-free public universities, but because they also had to work to pay for food and housing and transportation, it often took them 8-10 years to complete degree requirements. 

In the new organizations, it was determined that Bernabe would manage a small office in LaPaz, recruit and choose scholarship students, and pay the stipends, and support and counsel the students who are the first in their families to attend universities or other schools of their choice.  In most cases their parents are only partially literate.  In the 19 years of its existence, BQEF has graduated 220 young Bolivians!  It is a drop in the bucket of need, but it has been highly successful in bringing those young people and their families out of crushing poverty!

The US office of BQEF is modest with one part time contract employee.   We raise funds to support the program and make sure that all US laws are followed in handling funds and transfers to Bolivia.  The program is funded largely by individual Friends, monthly and yearly meetings.  We have also run study tours, the most recent having been postponed due to Covid.  We hope that may go next year.  

BQEF has sponsored graduate teaching assistants to come to the US to work in Quaker schools.  After a year in the US they take home teaching resources, and hands-on methods of teaching. Their English and leadership have greatly improved, and they are comfortable in international Quaker settings.

We have had North American and European volunteers go to Bolivian that have used their skills in a variety of ways.  Because there are very few native speakers teaching English in Bolivia those skills are always needed.

One of the ways that Friends Meetings can help is to sponsor a student, currently at $850. per year.  This has the advantage of connecting First Day Students to a real person in Bolivia, with the possibility of an ongoing relationship. Scholarship students write letters to their sponsors and we have just begun a program of connecting sponsors and students via Zoom with the assistance of a translator. 

 Zoom is an asset that Covid has brought to our attention.  We now have meetings with staff and students in Bolivia, and if you are interested, we could arrange a session with an English-speaking graduate.  In fact, on Tuesday there will be an interest group as part of NYYM annual sessions, on how Covid has affected our students and their families. 

I will be glad to answer your questions following Meeting for Worship.  Thank you for your attention.

        In gratitude we come, opened and childlike Lord,
        God, source of all Life, all Beauty, and all Mystery  
        Enfold us in the water, light and air of your Goodness
        Your fertile soil
        That we, your small seeds might grow
        Worthy of your Harvest.

July 18, 2021, at Durham Friends Meeting