Quaker Oats advertisement from The Strand magazine
Quaker Oats have nothing to do with Quakers, apart from being an occasional source of annoyance. But an advertisement which labels Quaker Oats as "the work food" and tells readers sternly "You have your work to do" plays into the Protestant work ethic that has, at times, played a part in Quaker thinking. For instance this quotation from Quaker John Bellers in 1714 is still in Quaker Faith and Practice and I've heard it quoted on numerous occasions:
"The poor without employment are like rough diamonds, their worth is unknown."
"The poor without employment are like rough diamonds, their worth is unknown."
The more I look at that line, torn from its context for present-day edification, the stranger it seems. Why is the worth of the poor specifically only known if they are employed? And by whom does it have to be known? In the early 18th century when he wrote those words John Bellers would have been well acquainted with Jesus' teaching in the Sermon on the Mount as given in Matthew's gospel:
"Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? ...
"Consider the lilies of the field, how they grow; they toil not, neither do they spin:
"And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these." (Matt. 6, 26, 28-9)
But John Bellers was part of a world that was very concerned with idleness - especially the idleness of those who were forced to depend on the charity of others. His scheme for providing poor Quakers with flax to spin, at home or in prison, led to other plans including for a College of Industry which never came into being, and a Quaker workhouse, which did. From 1702 the fifty-six "Friends and Orphans" who lodged there were kept busy with various kinds of manual labour, although the boys were taught to read, write and keep accounts. They were also fed a decent diet including bread, meat and beer and kept clean by the provision of cold baths.
Bellers' statement about the poor stands out because there is so little in Quaker Faith and Practice about the experience of being employed. By comparison, a great deal is included about Quaker businesses and business ethics - from the point of view of those who own, run and invest in them. But many people and many Quakers today engage and struggle with the world of work as employees. Even more live valuable lives outside paid employment - and if we really believe in "that of God" in everyone, this might also help us to see the value in the work people do, whether it is paid or not.
When I was having a tough time at work I looked through Quaker Faith and Practice to see if there was any help to be found there. I didn't find much. It helped to told not to lower my standard of integrity but not what to do if I saw a lack of integrity in some of the things that were done by those in charge at my place of work. Bosses often present a false picture of themselves and their work to the world, particularly under the stressed conditions of a competitive market place. This seemed at times to compromise my own attempts at "strict integrity."
And how about bullying, inequality and injustice? These are commonplace in many workplaces today and Quakers are both subject to these and lookers on. It would help to find advice on how to respond and how to stand with those fellow employees who are having a hard time. Not all jobs are rewarding in any way other than in providing the employee with pay. Much work is experienced, with justification, as mere drudgery. When many people (including Quakers) are in precarious jobs we are all in need of useful, ethical and spiritually-informed advice to help us navigate the world in which we live. It's good to read the kind of over-arching vision that Quakers more than a hundred years ago articulated when looking towards a new social order but it would be helpful to accompany this with a sense of how to deal with the realities of daily life until and in order that such a vision might be achieved.
Quakers can easily be tempted to place higher value on the rich and those in well-rewarded jobs than those who earn little or nothing - as though money really was the key to understanding individual wealth. The history of poor Quakers is less recorded than the history of rich ones which is a shame. As a society we probably have more knowledge of the thoughts and spiritual insights of Quakers who owned and traded in slaves, or profited indirectly through slavery, than of how Quaker paupers, labourers and servants understood their faith. This is a considerable loss and it would be a greater shame if we continued to neglect the insights of those less valued in the world beyond our Society.
I wonder if it's possible to separate the idea of what constitutes work from ideas that connect wealth and income with status. Work might then consist not just of something that gains a transfer of money into a bank account but might also cover housework and other domestic chores, planting a garden, cooking a meal, caring for a child or other dependent, listening to a neighbour, running an errand. It might even include activities that have no worldly value but are spiritually nourishing or simply make life seem worthwhile. Someone might work by listening to music, going for a run, playing a game with others or observing with pleasure something in the neighbourhood - a tree, a flower, a bird or a fine design on a house or wall. Could we really challenge the values of the contemporary world so far?
I don't think we can do any of this without a lot of serious listening - the kind of listening that turns many preconceived values and assumptions upside down. Instead of listening to the practised words of bosses and owners, we need to make space to hear those whose work is not so highly valued and those who have been taught not to recognize what they do as work as all. I don't know if this is possible in the Religious Society of Friends but I'd like to think that it is.
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