Wednesday, December 31, 2025
Ten Quaker Closet Plays
It includes the following plays: Put Off Thy Hat (2023), Purver's Bible (2023), Last Hunt of the Pawnees (2020), Life an Times of Smedley Butler (2021), Tide of Employment (2018), Three Wise Men and the Gestapo (2020), Got My Witz About Me (2018), Shirley and George (2020), Milhous Cousins (2021), and Friends of a Feather (2020). Profits from the book go to Quaker organizations.
Many of those plays also appear on this site, though by now they're buried. This post is to help you find them.
Put Off Thy Hat (2023)
Purver's Bible (2023)
George and Shirley (2020)
Milhouse Cousins (first draft)
Tide of Employment (2018)
This is a messy site, and I have concluded that many of the plays in the book are not actually on here. With the first book, Quaker Plays for First Days, virtually all of them were on this site, as I used the site to work on them and launch them. With this book I ended up simply putting them on a word document and publishing them.
The four or five that you can read will give you an idea of what a closet play is. Low on choreography and decoration, big on history and content, easier to read. I encourage you, if you actually use one of these, to 1) tell me as I like to know, and of course I give permission, and 2) change what you like, especially with the movements and staging, as that part has only been minimally thought out.
Wednesday, December 17, 2025
Mass Casualty Event
This post is ultimately about the "mass casualty event" in Iowa on Saturday night, and may not be the lightest thing you read.
In 1982 I accepted a job at Scattergood School, three miles east of West Branch, and loved it immediately. There was a small meeting house near the road, and a cemetery across the road from it; down the hill we could hear trucks shifting gears as they came around a curve. "Both Nixon and Hemingway had ancestors in this graveyard," someone told me. "That's why they had to make the interstate go around it. It could be the only curve in the interstate in the whole state."
During meetings, there would sometimes be a wood fire in the stove at the old meeting house, which, like most Quaker meeting houses, was austere. No pictures of Jesus, no decoration, just wooden pews, off-white walls, a nice fire, and the sound of trucks coming up around that curve. I think I said the obvious: we need a wall out here to deflect the sound. I wasn't the first to come up with that idea and they did put one in sometime between 1982 and now. But I actually liked the sound of trucks. I had been on the road for many years, camping by roadsides, and it kind of calmed me having traffic there in the silence while I waited and drew faith from my experience.
High school kids were in general difficult and still are, and it was a lively place. I was a cook and a dorm sponsor and helped on the farm. I cooked sometimes what they produced from ground pork and produce from their gardens. I was a lousy cop in the dorms. I helped build a pig barn. I was there alone one winter when it was 20 below. I became a Quaker in that meeting house.
The other night, I went to Iowa to have a cochlear implant surgery at the UI Hospitals in Iowa City. It was Monday, but we saw evidence of the "mass causualty event" in the ditches and shoulders on way through from Tipton to West Branch. I had read about it on the news. Because I was a passenger in the car, I was able to see Scattergood School on the right as we drove through: the prairie, though you can't see the ice-skating pond; the solar gym, whose pipes froze that winter; the soccer fields. but this was while we were seeing trucks and cars in the ditches along the side of the road.
Coming back, though, we had to stop for gas in West Branch, which we got at a Casey's; I'm not sure they had a Casey's in 1982. But when we got back on the interstate eastbound, it was slowed down. It may have been only a ten or fifteen minute delay and fortunately the roads themselves were in good condition. But now we came upon mangled trucks right up on the shoulder, trucks that had gone off the road and still had their blinkers on, more mangled cars, and we were right up close. Traffic crawled, not because of rubbernecking so much as because trucks with blinkers were right there partly on the shoulders; we had to drive between them.
It was called a "mass casualty event" because 40 people were injured, 20 cared for in the hospital which had to choose which to do first. More than 50 cars and trucks were involved over a six-mile stretch just east of West Branch - which is right where Scattergood is. If I'm not mistaken, people at Scattergood could have looked down and seen some of these accidents as they happened.
It's a very crowded road these days - some people take back roads from Iowa City to Davenport just to avoid it - but the back roads aren't easy, and wouldn't have been easy for us either even though we could have cut south in Iowa City. But because it's crowded, and fast, it's dangerous, and it's not the only part of. 80 that ices over quickly, before they can get salt on it, on a cold and snowy night. You can go from doing 70 on a normal road to doing 70 on ice very quickly and then things start happening, and it was a miracle nobody. died although they did have to remove one person from a car. Apparently it was while they were working on a crash in the westbound lane that things started crashing in the eastbound, and things ended up backed up for seven hours, as far back as Coralville to the west, and quite a ways to the east also.
Although seven hours on a cold (~0) day is no small change, it once took me seventeen hours to get across the state of Missouri in an ice storm, so I can imagine what people felt like. It's no fun and you're lucky if you have the gas and the time that you can basically just waste. People will have stories to tell. Scattergood people don't use that interstate, as the road with the meeting house on it doesn't have an exit ramp, and they can't even get on the interstate until West Branch itself. Their stories will be about what they saw and heard down beyond the wall that protects them from it.
It deeply upsets my sense of peace that I've gotten and maintained around my Quakerism. Some people write in and complain about irresponsible truckers, or people going too fast, or whatever or whoever they can blame. Blaming is pointless, though, even blaming the Quakers for protecting their graveyard and making them put a curve in 80. Blame the weather pattern that brings snow and ice right on that little curve only, throwing cars. and trucks into the ditch and into each other. Or blame the ancestors for dying and resting on that hill. I'm not blaming. I'm hearing the gears though, and wondering about the grade, about the exact geography, about what actually happened. The mangled trucks and cars by the road, two days later, with blinkers on or whatever, I'll keep that image too. It's like Scattergood has had that uneasy alliance with the interstate from the start, and it's not any less uneasy now. It's actually very scary, like losing your hearing altogether, which is also happening to me.
In some ways, it was like coming home. But so is deafness, in a way. That's another story, equally scary. At least I'm here to tell the tale.
In 1982 I accepted a job at Scattergood School, three miles east of West Branch, and loved it immediately. There was a small meeting house near the road, and a cemetery across the road from it; down the hill we could hear trucks shifting gears as they came around a curve. "Both Nixon and Hemingway had ancestors in this graveyard," someone told me. "That's why they had to make the interstate go around it. It could be the only curve in the interstate in the whole state."
During meetings, there would sometimes be a wood fire in the stove at the old meeting house, which, like most Quaker meeting houses, was austere. No pictures of Jesus, no decoration, just wooden pews, off-white walls, a nice fire, and the sound of trucks coming up around that curve. I think I said the obvious: we need a wall out here to deflect the sound. I wasn't the first to come up with that idea and they did put one in sometime between 1982 and now. But I actually liked the sound of trucks. I had been on the road for many years, camping by roadsides, and it kind of calmed me having traffic there in the silence while I waited and drew faith from my experience.
High school kids were in general difficult and still are, and it was a lively place. I was a cook and a dorm sponsor and helped on the farm. I cooked sometimes what they produced from ground pork and produce from their gardens. I was a lousy cop in the dorms. I helped build a pig barn. I was there alone one winter when it was 20 below. I became a Quaker in that meeting house.
The other night, I went to Iowa to have a cochlear implant surgery at the UI Hospitals in Iowa City. It was Monday, but we saw evidence of the "mass causualty event" in the ditches and shoulders on way through from Tipton to West Branch. I had read about it on the news. Because I was a passenger in the car, I was able to see Scattergood School on the right as we drove through: the prairie, though you can't see the ice-skating pond; the solar gym, whose pipes froze that winter; the soccer fields. but this was while we were seeing trucks and cars in the ditches along the side of the road.
Coming back, though, we had to stop for gas in West Branch, which we got at a Casey's; I'm not sure they had a Casey's in 1982. But when we got back on the interstate eastbound, it was slowed down. It may have been only a ten or fifteen minute delay and fortunately the roads themselves were in good condition. But now we came upon mangled trucks right up on the shoulder, trucks that had gone off the road and still had their blinkers on, more mangled cars, and we were right up close. Traffic crawled, not because of rubbernecking so much as because trucks with blinkers were right there partly on the shoulders; we had to drive between them.
It was called a "mass casualty event" because 40 people were injured, 20 cared for in the hospital which had to choose which to do first. More than 50 cars and trucks were involved over a six-mile stretch just east of West Branch - which is right where Scattergood is. If I'm not mistaken, people at Scattergood could have looked down and seen some of these accidents as they happened.
It's a very crowded road these days - some people take back roads from Iowa City to Davenport just to avoid it - but the back roads aren't easy, and wouldn't have been easy for us either even though we could have cut south in Iowa City. But because it's crowded, and fast, it's dangerous, and it's not the only part of. 80 that ices over quickly, before they can get salt on it, on a cold and snowy night. You can go from doing 70 on a normal road to doing 70 on ice very quickly and then things start happening, and it was a miracle nobody. died although they did have to remove one person from a car. Apparently it was while they were working on a crash in the westbound lane that things started crashing in the eastbound, and things ended up backed up for seven hours, as far back as Coralville to the west, and quite a ways to the east also.
Although seven hours on a cold (~0) day is no small change, it once took me seventeen hours to get across the state of Missouri in an ice storm, so I can imagine what people felt like. It's no fun and you're lucky if you have the gas and the time that you can basically just waste. People will have stories to tell. Scattergood people don't use that interstate, as the road with the meeting house on it doesn't have an exit ramp, and they can't even get on the interstate until West Branch itself. Their stories will be about what they saw and heard down beyond the wall that protects them from it.
It deeply upsets my sense of peace that I've gotten and maintained around my Quakerism. Some people write in and complain about irresponsible truckers, or people going too fast, or whatever or whoever they can blame. Blaming is pointless, though, even blaming the Quakers for protecting their graveyard and making them put a curve in 80. Blame the weather pattern that brings snow and ice right on that little curve only, throwing cars. and trucks into the ditch and into each other. Or blame the ancestors for dying and resting on that hill. I'm not blaming. I'm hearing the gears though, and wondering about the grade, about the exact geography, about what actually happened. The mangled trucks and cars by the road, two days later, with blinkers on or whatever, I'll keep that image too. It's like Scattergood has had that uneasy alliance with the interstate from the start, and it's not any less uneasy now. It's actually very scary, like losing your hearing altogether, which is also happening to me.
In some ways, it was like coming home. But so is deafness, in a way. That's another story, equally scary. At least I'm here to tell the tale.
Monday, October 06, 2025
World Quaker Day
But I'm worse than most.
It was yesterday, Oct. 5
Friday, September 12, 2025
Tonight the topic of Lucretia Mott came up, and it stirred memories in me which I'll explain. For some reason, she really stirs people up.
There are several reasons. First was that she was a very strong speaker, so that virtually everything she said was memorable and seemed to cut through time to speak to us today. She was born into a New England seafaring family and they seemed to be intense by nature, whether they were whaling or traveling around the world. But she ended up in Philadelphia, heart of the civilized world at the time, being a champion of women's rights and other things.
Second was I think that the times she lived in were very intense. People wrestled with basic questions of human freedom and dignity. In short, she had many opportunities to use her clear strong voice for the power of good.
One year I did a play for the dozen or so kids in our southern Illinois meeting in Carbondale. I wrote up this play based on very basic research into her life, and I learned a lot, though much of it I've forgotten and had to remind myself by digging out the rtf which you too can have by following the links on this template, free, right here online. Anyway the play was a success in our small town (Carbondale) and we were invited to perform it up in St. Louis, two hours north. Not every kid could make it so there was some shifting around of parts, etc. But the St. Louis meeting was much bigger and several of the old-timers were history buffs. Boy did they get stirred up! They came and congratulated us and wanted to talk the fine points of history - they agreed with everything that was written (unlike the Bartram play), but it just stirred them up to see the Quakers' role in that part of our early history. The main actors and actresses of course were glorying in just remembering their lines and delivering them well. The parents of our meeting had heard most of these lines dozens of times in the course of practicing; I know that I myself had the whole play well memorized by that time. In fact we might have even said to the new kids (replacement actors) - if you can't remember the line, just look at us in the front row and we'll give it to you.
It was all worth it, because so many people were so excited to see history played out right on their stage, in the meeting house. That's my main memory of that St. Louis meeting.
Lucretia, you made a difference.
There are several reasons. First was that she was a very strong speaker, so that virtually everything she said was memorable and seemed to cut through time to speak to us today. She was born into a New England seafaring family and they seemed to be intense by nature, whether they were whaling or traveling around the world. But she ended up in Philadelphia, heart of the civilized world at the time, being a champion of women's rights and other things.
Second was I think that the times she lived in were very intense. People wrestled with basic questions of human freedom and dignity. In short, she had many opportunities to use her clear strong voice for the power of good.
One year I did a play for the dozen or so kids in our southern Illinois meeting in Carbondale. I wrote up this play based on very basic research into her life, and I learned a lot, though much of it I've forgotten and had to remind myself by digging out the rtf which you too can have by following the links on this template, free, right here online. Anyway the play was a success in our small town (Carbondale) and we were invited to perform it up in St. Louis, two hours north. Not every kid could make it so there was some shifting around of parts, etc. But the St. Louis meeting was much bigger and several of the old-timers were history buffs. Boy did they get stirred up! They came and congratulated us and wanted to talk the fine points of history - they agreed with everything that was written (unlike the Bartram play), but it just stirred them up to see the Quakers' role in that part of our early history. The main actors and actresses of course were glorying in just remembering their lines and delivering them well. The parents of our meeting had heard most of these lines dozens of times in the course of practicing; I know that I myself had the whole play well memorized by that time. In fact we might have even said to the new kids (replacement actors) - if you can't remember the line, just look at us in the front row and we'll give it to you.
It was all worth it, because so many people were so excited to see history played out right on their stage, in the meeting house. That's my main memory of that St. Louis meeting.
Lucretia, you made a difference.
Monday, July 28, 2025
six million people
Six million people, mostly Jews but also homosexuals, gypsies, and just "enemies of the state." Enemies of the state of course could be defined as they wanted; in fact they probably maintained that Jews, gypsies, and homosexuals were by nature enemies of the state. like us who have TDS.
Nowadays, we meet Germans every once in a while and they're just like us except that they speak German. Most times they're reasonably liberal, smart, educated, generous, logical people. To be honest I have a problem looking at them and wondering about their ancestors, though I know I too have German ancestors. That is, I wonder how their ancestors could have let it happen the way it happened.
A guy takes power in the government. He sets up camps off where nobody's watching and controls access. He says he's just going to do this and not worry about due process or whether the victims have done anything wrong. He separates out people by race but also by perceived difference from the norm as if just being against the regime makes you different enough to send you off to the camps. They call the camps "work camps" but people die there. Sometimes that's all they do. Sometimes they push them into the ovens and the smoke goes wafting over the countryside, the ashes and odor of human flesh burned to nothing. Innocent people: women, children, old people, some young healthy people too. They didn't need a reason. They didn't wait to see if it cleared the courts. They just killed them
Meanwhile the people go on living their lives and in fact, the people we meet today are descended probably from those who just put their heads down, did their jobs, didn't say anything. Maybe they approved or maybe they didn't but they didn't do anything to prevent it. Or maybe they're like me, wondering what they could do short of ending up in prison themselves. You want to survive, and you want your kids to survive, and you don't want everyone to perish in some god-forsaken uprising or attempt to right the wrong. There will be no righting the wrong. It will play out all the way as racism, anger, fear and violence feed of themselves until there is nothing left. In the end people will look at us like we might look at Germans today: How did you let that happen? How are we to forgive that?
Much is said these days about the genocide. In general I avoid talking about it. It is a genocide, a whole race is being attacked, and successfully killed, and in general we Americans are not only funding it but also jumping all around justifying it as part of a war. I'll admit to some complicity here since I feel like those hostages are kin and anybody who takes hostages as an act of war can expect that war to go on until the very bitter end, and very bitter it will be indeed. But children are starving, people are starving, and whether they in fact voted for Hamas (the children certainly didn't) that pales in the face of pure hunger, starvation, and the boxing into fenced-in corners of the earth like life is just a cattle-car, a very hungry one. Do you kill? Do you watch killing? Do you mind standing here just paying for it, with every dollar, every minute, every child-death?
People will look at us forever, and wonder if we could have done something.
Nowadays, we meet Germans every once in a while and they're just like us except that they speak German. Most times they're reasonably liberal, smart, educated, generous, logical people. To be honest I have a problem looking at them and wondering about their ancestors, though I know I too have German ancestors. That is, I wonder how their ancestors could have let it happen the way it happened.
A guy takes power in the government. He sets up camps off where nobody's watching and controls access. He says he's just going to do this and not worry about due process or whether the victims have done anything wrong. He separates out people by race but also by perceived difference from the norm as if just being against the regime makes you different enough to send you off to the camps. They call the camps "work camps" but people die there. Sometimes that's all they do. Sometimes they push them into the ovens and the smoke goes wafting over the countryside, the ashes and odor of human flesh burned to nothing. Innocent people: women, children, old people, some young healthy people too. They didn't need a reason. They didn't wait to see if it cleared the courts. They just killed them
Meanwhile the people go on living their lives and in fact, the people we meet today are descended probably from those who just put their heads down, did their jobs, didn't say anything. Maybe they approved or maybe they didn't but they didn't do anything to prevent it. Or maybe they're like me, wondering what they could do short of ending up in prison themselves. You want to survive, and you want your kids to survive, and you don't want everyone to perish in some god-forsaken uprising or attempt to right the wrong. There will be no righting the wrong. It will play out all the way as racism, anger, fear and violence feed of themselves until there is nothing left. In the end people will look at us like we might look at Germans today: How did you let that happen? How are we to forgive that?
Much is said these days about the genocide. In general I avoid talking about it. It is a genocide, a whole race is being attacked, and successfully killed, and in general we Americans are not only funding it but also jumping all around justifying it as part of a war. I'll admit to some complicity here since I feel like those hostages are kin and anybody who takes hostages as an act of war can expect that war to go on until the very bitter end, and very bitter it will be indeed. But children are starving, people are starving, and whether they in fact voted for Hamas (the children certainly didn't) that pales in the face of pure hunger, starvation, and the boxing into fenced-in corners of the earth like life is just a cattle-car, a very hungry one. Do you kill? Do you watch killing? Do you mind standing here just paying for it, with every dollar, every minute, every child-death?
People will look at us forever, and wonder if we could have done something.
Thursday, July 24, 2025
Quaker Fellowship for the Arts Journal (#104)
A new issue has come out oF a journal called FQA and you can view it here.
I have several things to say. First, I'm not sure where I got it, or found it, but it's the first time I've ever seen one of these. I didn't know there was an FQA (Fellowship of Quakers in the Arts), or that they had a newsletter. I'm happy to see it!
Here are some things I'd like to comment on. First, there has always been an uneasiness between Quakers and the arts, since early Quakers were a serious lot, and rejected singing and dancing, not to mention pop art or poetry. I've always been aware of this and therefore been somewhat circumspect with my art. Not all of mine is Quaker, really, very little of it, but I am a Quaker playwright and pop artist, and have been considering leaning more into the Quaker side of what I do.
Because of that, I was interested in both Jeanmarie Simpson's and Chuck Fager's defense of the democratic nature of kdp, which has allowed a voice like mine to produce as much as I have. I agree with them - or at least Jeanmarie, who said that you can be aware of all the bad things about Amazon and still appreciate the fact that it has made it possible for so many little people to have a voice in this world. Chuck gave us a bird's eye view of the terrible economics which usually haunts us self-publishers, and made me feel glad I'm not alone. No giving up the day job here.
Finally, just knowing another Quaker playwright (Jeanmarie) is huge. for me. I knew she performed in them but never knew she wrote any, and I am already reading the one I saw in the FQA. I would say generally that there are not a whole lot of Quaker playwrights around. That makes each one of us very important!
Much to read in this journal, and my hope is that I can dig up and find more.
I have several things to say. First, I'm not sure where I got it, or found it, but it's the first time I've ever seen one of these. I didn't know there was an FQA (Fellowship of Quakers in the Arts), or that they had a newsletter. I'm happy to see it!
Here are some things I'd like to comment on. First, there has always been an uneasiness between Quakers and the arts, since early Quakers were a serious lot, and rejected singing and dancing, not to mention pop art or poetry. I've always been aware of this and therefore been somewhat circumspect with my art. Not all of mine is Quaker, really, very little of it, but I am a Quaker playwright and pop artist, and have been considering leaning more into the Quaker side of what I do.
Because of that, I was interested in both Jeanmarie Simpson's and Chuck Fager's defense of the democratic nature of kdp, which has allowed a voice like mine to produce as much as I have. I agree with them - or at least Jeanmarie, who said that you can be aware of all the bad things about Amazon and still appreciate the fact that it has made it possible for so many little people to have a voice in this world. Chuck gave us a bird's eye view of the terrible economics which usually haunts us self-publishers, and made me feel glad I'm not alone. No giving up the day job here.
Finally, just knowing another Quaker playwright (Jeanmarie) is huge. for me. I knew she performed in them but never knew she wrote any, and I am already reading the one I saw in the FQA. I would say generally that there are not a whole lot of Quaker playwrights around. That makes each one of us very important!
Much to read in this journal, and my hope is that I can dig up and find more.
Tuesday, March 18, 2025
Mental illness
One more time, a couple of days in the hospital with a poor kid, a seven-year-old, who I barely knew, but who was off to a hospital for mental or "behavioral" issues. I couldn't help but think of other kids I'd had who had been down this same road. And a persistent fear of mine that it's actually a kind of spirituality crisis. The kid gets off the path where they can clearly see God, themselves, the path, and their place in the world.
In this case, a seven-year-old, it may have been very tenuous that she had any idea of what she was not seeing or knowing. Sure, they take young kids to church, and the kids make as much sense as they can out of what they hear. We, as I said, barely knew these kids (she had a twin, whom she almost killed), and with such short notice may have been unable to even affect the outcome where a lifetime of training led her to be who she was. What could spirituality have had to do with it?
Yet part of me says, "everything," in this case and in every case, and in trying to unravel how such cases end up in hospitals with mental health drugs involved and everyone hoping for "stablilization."
If I want queries for my silence, this week and those to come, here's a start.
In this case, a seven-year-old, it may have been very tenuous that she had any idea of what she was not seeing or knowing. Sure, they take young kids to church, and the kids make as much sense as they can out of what they hear. We, as I said, barely knew these kids (she had a twin, whom she almost killed), and with such short notice may have been unable to even affect the outcome where a lifetime of training led her to be who she was. What could spirituality have had to do with it?
Yet part of me says, "everything," in this case and in every case, and in trying to unravel how such cases end up in hospitals with mental health drugs involved and everyone hoping for "stablilization."
If I want queries for my silence, this week and those to come, here's a start.
Sunday, February 23, 2025
Beginner's Guide to Quakerism
At the moment they are $.65 each plus postage. Postage is about $5 to send 20, much less to send a single one. Inquiries can be made to me here or you can communicate directlly on paypal at tlevsp @ gmail.com, no spaces.
The batch from the printers is really nice, well done, but underpriced, according to him. I told him to make me a sustainable price so that we can fix the price permanently. Also I will work on ordering more than 200 (requires more money than I can take out of the family budget) and that will lower the price further. Our goal is to keep the price as low as possible.
The batch from the printers specifically is a little more than 60 cents each. I round up to make sure I cover envelopes and gas to the post office. I do not charge for my time.
Wednesday, January 15, 2025
Beginner's Guide to Quakerism
by Maurine Pyle, Margaret Katranides, Thomas Leverett, and Fernando Freire
$3.83 + postage on Amazon
$0.99 on Kindle
Followers of this blog and the press will recognize this as the pamphlet, published in 2021 and printed at home by me for $0.80 each + postage. It will still be available in pamphlet form, printed more professionally, and possibly cheaper; stay posted. This Amazon version is at least available now, here from this site.
It was intended to give the average outsider a good general overview of what Quakerism is. It is, after all, a discipline to live by Truth and integrity, and to have as your community people who may feel differently about the exact role of God, Christ, the Holy Spirit, and the literal doctrines of mainstream Christianity. Many Quakers today do not call themselves Christian; if so, what do they have in common? This pamphlet will explain.
Stay current here.
Sunday, January 12, 2025
New Chapter for the Pamphlet
Long-time readers of this blog will know which pamphlet I'm talking about: Beginner's Guide to Quakerism. Just to recap: it's a 12-page document, written mostly by Maurine Pyle (but also by Margaret Katranides, Fernando Freire, and me), put into a 4 1/4 X 5 1/2 pamphlet (40 very small pages) with a cardstock cover that, in good times, is in color. I have been constructing them at home with a worn-out home printer, collating and stapling one at a time, at the price of about ten minutes each. St. Louis Meeting has been my main customer and I have not advertised widely, partly for lack of time.
I sent an order for twenty out a couple of weeks ago to Villa Park Illinois in preparation for a class they were doing called Quakerism 101. I sent the best pamphlets I could make yet they were still unacceptable. I'd become used to reading poor printing yet that was because I knew what it said. The color printing on the cover was long gone. Our home printer just wasn't handling it and I could not rectify the situation even with enough ink, constant head cleaning, etc.
When they complained, I put it on Amazon. This was a quick decision yet something I knew how to do and could do within a day. It is now here, $3.83 in paperback and $0.99 kindle, with its color cover and guaranteed printing, but it's 5 X 8, barely 25 pages. I could get them 20 author's copies for $2.30 each and $11 shipping, but that was disappointing; I'd hoped for much cheaper. Turned out they have to put a lot of work into making 5 x 8 pamphlets.
There were some objections to Amazon; it turns out that it's not a very good fit for the Quaker community, even if they do print things at a reasonable price and quickly. I didn't have to do much checking around to find that several Quakers were not fond of Amazon. Now as it turns out I use Amazon often and have come to just not worry about its unsavory methods as, for starting authors, it's the only show in town. So I didn't really ponder it hard when I had to produce documents; it was just the quickest way to get where I was going. I couldn't print them at home. I can't even find someone in town to do it reliably.
It has brought up the topic of religious harmony, namely does the printer actually feel good about printing what they're printing? As a commercial printer I'd probably accept any job that came my way but things would change when coming up against one's religion and it would also change if the documents advocated revolution, etc. Not sure how I'd handle it. But I don't entirely blame Galesburg printers for basically hemming and hawing and not wanting to do it except for healthy profit. They didn't really want to do it at all.
I was given the name of Barclay Press in Oregon, and wrote away to them, and then to three printers in the Chicago area. These last three weren't until Fri. and I have no idea what they will say (beyond that they received my request). But Barclay wrote back and said they can do it for about 25c each but depends on how many. I thought quickly. Surely at 100 it would be significantly more because they would still have to set it up, etc. At 100 each it would be $25 + shipping, but probably way more, but at 500 it would be $125 + shipping minimum and the higher we went the closer we could probably get to $0.25 each. Very cool!
Following through on this logic it seems I'm being called to set up a distribution system in Oregon, with my son and his young family (wife is also Quaker) who could then just drive out to this press (it's about 30 mi. from Portland) and pick up the 500. I am now thinking maybe I should ask them if they are interested in setting up a Quaker pamphlet distribution system.
I have not heard from any of the Chicago printers. Remember that Galesburg printers pretty much weren't enthusiastic. One got into a convoluted argument about setup and formatting which led me to believe that something spiritually was troubling his soul about doing it. Ideally we would have it aligned: everyone involved believes in it. If we do it right it will be more likely to succeed.
By the way you might ask why I don't simply use Canva or some online printing service. These printing services have proliferated lately and they will send twenty, or a hundred, of anything, to your doorstep. I have not ruled them out. I tried Canva and got hopelessly tangled up in setting up an account (bad omen), and also was unable to verify that one could set up a pamphlet of the size I want (I am not actually fussy on the size) - another bad omen. If you can't, through online scrolling, determine that this will be possible, then it's not. But I'm still open to trying.
The present plan is to wait until the facts come in, and possibly run the scenario past my son, who may simply have no time. He would do anything for me, but I would want him to want to do it before I'd want him committing his time to it.
I sent an order for twenty out a couple of weeks ago to Villa Park Illinois in preparation for a class they were doing called Quakerism 101. I sent the best pamphlets I could make yet they were still unacceptable. I'd become used to reading poor printing yet that was because I knew what it said. The color printing on the cover was long gone. Our home printer just wasn't handling it and I could not rectify the situation even with enough ink, constant head cleaning, etc.
When they complained, I put it on Amazon. This was a quick decision yet something I knew how to do and could do within a day. It is now here, $3.83 in paperback and $0.99 kindle, with its color cover and guaranteed printing, but it's 5 X 8, barely 25 pages. I could get them 20 author's copies for $2.30 each and $11 shipping, but that was disappointing; I'd hoped for much cheaper. Turned out they have to put a lot of work into making 5 x 8 pamphlets.
There were some objections to Amazon; it turns out that it's not a very good fit for the Quaker community, even if they do print things at a reasonable price and quickly. I didn't have to do much checking around to find that several Quakers were not fond of Amazon. Now as it turns out I use Amazon often and have come to just not worry about its unsavory methods as, for starting authors, it's the only show in town. So I didn't really ponder it hard when I had to produce documents; it was just the quickest way to get where I was going. I couldn't print them at home. I can't even find someone in town to do it reliably.
It has brought up the topic of religious harmony, namely does the printer actually feel good about printing what they're printing? As a commercial printer I'd probably accept any job that came my way but things would change when coming up against one's religion and it would also change if the documents advocated revolution, etc. Not sure how I'd handle it. But I don't entirely blame Galesburg printers for basically hemming and hawing and not wanting to do it except for healthy profit. They didn't really want to do it at all.
I was given the name of Barclay Press in Oregon, and wrote away to them, and then to three printers in the Chicago area. These last three weren't until Fri. and I have no idea what they will say (beyond that they received my request). But Barclay wrote back and said they can do it for about 25c each but depends on how many. I thought quickly. Surely at 100 it would be significantly more because they would still have to set it up, etc. At 100 each it would be $25 + shipping, but probably way more, but at 500 it would be $125 + shipping minimum and the higher we went the closer we could probably get to $0.25 each. Very cool!
Following through on this logic it seems I'm being called to set up a distribution system in Oregon, with my son and his young family (wife is also Quaker) who could then just drive out to this press (it's about 30 mi. from Portland) and pick up the 500. I am now thinking maybe I should ask them if they are interested in setting up a Quaker pamphlet distribution system.
I have not heard from any of the Chicago printers. Remember that Galesburg printers pretty much weren't enthusiastic. One got into a convoluted argument about setup and formatting which led me to believe that something spiritually was troubling his soul about doing it. Ideally we would have it aligned: everyone involved believes in it. If we do it right it will be more likely to succeed.
By the way you might ask why I don't simply use Canva or some online printing service. These printing services have proliferated lately and they will send twenty, or a hundred, of anything, to your doorstep. I have not ruled them out. I tried Canva and got hopelessly tangled up in setting up an account (bad omen), and also was unable to verify that one could set up a pamphlet of the size I want (I am not actually fussy on the size) - another bad omen. If you can't, through online scrolling, determine that this will be possible, then it's not. But I'm still open to trying.
The present plan is to wait until the facts come in, and possibly run the scenario past my son, who may simply have no time. He would do anything for me, but I would want him to want to do it before I'd want him committing his time to it.
Saturday, January 04, 2025
Shelter
Gimme Shelter, Jeff Kisling
The blog I linked to is by a friend of mine and I will try to link to it permanently, soon.
The article is interesting and raises some interesting points, only some of which I'll hit here. He is like me in that some of his tangents are more interesting than the focus of the article itself.
The point he made that really hit home was that the small Iowa rural Quaker communities are endangered. The one he grew up in, Earlham, was home to several friends of mine, but it's not the only one: Paulina is another good example, and Clear Creek another. The older people who were the mainstays of these communities have been dying and in many cases not really adequately replaced by the younger generations. This is a recurring theme of our online Quaker meeting Cloud Quakers as we experience this problem first hand.
He also suggests an interesting solution. In a world where people can live where they want (due to being able to work digitally), why not bring back intentional Quaker villages? I have brought up this point before, I believe, but I'm still exploring ways of making it work.
One way would be to set up a school; this worked for Scattergood and West Branch, which was one Quaker community. If you have about a dozen meaningfully employed Quakers you have a community and, having lived at Scattergood, I can speak to how valuable it is to have real live Quakers amongst your neighbors.
Another way would be to have a very well-organized way of telling people who are interested where they could settle that would be a Quaker-leaning village and that would welcome them. Some plains communities have actually paid new settlers and they are especially generous to people with children as they recognize that it's the future that's important.
I believe in Quaker villages and in community. Community is the foundation of Conservative Quakerism (conservative = conserving the silent meeting format) and, in the modern world, we have to struggle with the meaning of community. Either we live near each other and have Quakers we can touch at the end of meeting, or we continue to meet online which we can all know is not quite the same. I'm for trying to keep places like Paulina, Clear Creek and Earlham alive and vibrant. I'm wondering who else is thinking like I am.
The blog I linked to is by a friend of mine and I will try to link to it permanently, soon.
The article is interesting and raises some interesting points, only some of which I'll hit here. He is like me in that some of his tangents are more interesting than the focus of the article itself.
The point he made that really hit home was that the small Iowa rural Quaker communities are endangered. The one he grew up in, Earlham, was home to several friends of mine, but it's not the only one: Paulina is another good example, and Clear Creek another. The older people who were the mainstays of these communities have been dying and in many cases not really adequately replaced by the younger generations. This is a recurring theme of our online Quaker meeting Cloud Quakers as we experience this problem first hand.
He also suggests an interesting solution. In a world where people can live where they want (due to being able to work digitally), why not bring back intentional Quaker villages? I have brought up this point before, I believe, but I'm still exploring ways of making it work.
One way would be to set up a school; this worked for Scattergood and West Branch, which was one Quaker community. If you have about a dozen meaningfully employed Quakers you have a community and, having lived at Scattergood, I can speak to how valuable it is to have real live Quakers amongst your neighbors.
Another way would be to have a very well-organized way of telling people who are interested where they could settle that would be a Quaker-leaning village and that would welcome them. Some plains communities have actually paid new settlers and they are especially generous to people with children as they recognize that it's the future that's important.
I believe in Quaker villages and in community. Community is the foundation of Conservative Quakerism (conservative = conserving the silent meeting format) and, in the modern world, we have to struggle with the meaning of community. Either we live near each other and have Quakers we can touch at the end of meeting, or we continue to meet online which we can all know is not quite the same. I'm for trying to keep places like Paulina, Clear Creek and Earlham alive and vibrant. I'm wondering who else is thinking like I am.
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