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We can envision a universal parameter of dignity for individuals: Each person is owed fundamental respect simply by virtue of being human. We can also appreciate the importance of ensuring dignified treatment of the myriad of groups that comprise our society, and in particular, those that have been exploited, marginalized, and disempowered. For Friends, the importance of human dignity rests on a strong spiritual basis:

From Empire to Beloved Community

We simply can’t always speak out. But there are critical times within Friends’ communities when failing to speak truth can cause great damage. Trying not to offend, trying to maintain a surface calm, can cause a disastrous loss of trust and can betray our commitment to answering the Light in everyone. Often it enables cruel behavior to continue. When problems remain unnamed, it can threaten our ability to address them. This kind of silence can undermine integrity, cause profound personal hurt, and splinter community. Much is lost when we fail to say what we think and when we fail to help each other speak up when serious interpersonal issues develop. Therefore I want to name self-silencing of truth as a significant threat to the ability of Friends to live our testimonies and a threat to the Religious Society of Friends.

We’re tolerant of behavior by a two-year-old that would disturb us greatly if it were displayed by an adult. The behavior of the two-year-old is something we’d normally accept as natural to the condition of a two-year-old. The same behavior in an adult would challenge us to reconcile our ideas about what is natural in adult behavior with the disruptive behavior we see before us. It follows from this that reconciliation among adults might be easier if we learned to see a wider range of behaviors as normal to the human condition, rather than perceiving disruptive behaviors as a sign of moral deficiency or moral misconduct. (Please note that adults who’ve had little contact with very young children might not find it easy to adjust to the behavior of two-year-olds.)

I have explored a lot of Quaker writings, and I also enjoy participating in Quaker practices such as silent worship, worship sharing, and business meetings (yes, those too). At the same time, as a person with a science background, I often find myself exploring books on neuroscience, evolution, and related topics, and I try to sort out how our Quaker ways relate to current findings by scientists in such fields. I see at least four human abilities under scientific research that relate to our Quaker practices:

There are these two young fish swimming along, and they happen to meet an older fish swimming the other way, who nods at them and says, “Morning, boys, how’s the water?” And the two young fish swim on for a bit, and then eventually one of them looks over at the other and goes, “What the hell is water?” – David Foster Wallace, This is Water (2009)

A year ago, when the phrase #MeToo went viral, it created an opening for women to talk about negative patriarchal experiences that they have been forced to put up with for years, and it drew widespread attention to sexual assault and harassment of women in all walks of life. #MeToo actually began in 2006, when social activist and community organizer Tarana Burke created the phrase “Me Too” on the Myspace social network. Her goal was to promote “empowerment through empathy” among women of color who had experienced sexual abuse, particularly within underprivileged communities. Burke was inspired to use the phrase after finding herself unable to respond to a thirteen-year-old girl who had confided in her that she had been sexually assaulted. Burke later wished she had simply told the girl, “Me too.” On October 15, 2017, actress Alyssa Milano made a very public invitation to women everywhere to spread the #MeToo meme on Twitter. She later gave Burke credit for the meme.

As Kenneth Boulding summarized in 1979, certain “Quaker distinctives” have held steady from the beginning: 1) faith in the presence of a universal call to perfectibility in all Life, 2) a profound unwillingness to use threat, even for supposedly good ends, 3) a passion for veracity, even in minute particulars of language, and 4) a sense of being upheld by grace, a thing not under human control, but responsive to human need. Boulding especially underlined the importance of veracity, “It is the utter abandonment of deceit in any form which lies at the very heart of the Quaker way of life.” (However, he also added, “[Veracity] does not necessarily imply not being in error.”)