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Trying to escape her worthless life leads to unexpected and disastrous consequences when Sue Ellen steals money and a raft and embarks on a journey to dig up her best friend's body, burn it, and sprinkle the ashes in Hollywood.

\"This book is a treasure trove of family and wider Quaker social history...we should be very grateful for Antony Barlow's work and the affirmation it brings of a Quaker way of life and a Quaker set of values that continue to offer so many of us strength and hope\" Ben Dandelion. \" This book provides glimpses of national Quaker preoccupations during the last four centuries, and deserves a wide readership.\" Edward Milligan. Emminent ancestors include James Lancaster 1610- 1699 a member of the Valiant Sixty the earliest activists of the Society of Friends. John 1822-1880 and Joseph 1827-1880 Cash who started the silk weaving business in Coventry in 1846, later famous for their name tapes. Professor John Barlow 1815-1856 professor of Veterinary Studies at Edinburgh University and introduced the microscope there. General George Monck 1608-1670 restored Charles II to the throne. George Cadbury 1839-1922 founder of the Cadbury chocolate business and the model village...

At first glance, Mr Ambrosius Nosegoode seems to be a perfectly ordinary older gentleman. After retiring, he has moved from the big city to a small town, where he spends his days growing radishes, playing the flute and taking walks with his dog, Cody. But appearances can be deceiving: this unimposing man was once a famous detective, and his dog isn't an ordinary mutt either - he can talk! When a mysterious man with a fake black beard comes to town and a music box goes missing from the workshop of clockmaker Mr Ignatius Blossom, the two friends begin to investigate.

This third installment in the New History of Quakerism series is a comprehensive assessment of transatlantic Quakerism across the long eighteenth century, a period during which Quakers became increasingly sectarian even as they expanded their engagement with politics, trade, industry, and science. The contributors to this volume interrogate and deconstruct this paradox, complicating traditional interpretations of what has been termed \"Quietist Quakerism.\" Examining the period following the Toleration Act in England of 1689 through the Hicksite-Orthodox Separation in North America, this work situates Quakers in the eighteenth-century British Atlantic world. Three thematic sections—exploring unique Quaker testimonies and practices; tensions between Quakerism in community and Quakerism in the world; and expressions of Quakerism around the Atlantic world—broaden geographic understandings of the Quaker Atlantic experience to determine how local events shaped expressions of Quakerism. The authors challenge oversimplified interpretations of Quaker practices and reveal a complex Quaker world, one in which prescription and practice were more often negotiated than dictated, even after the mid-eighteenth-century \"reformation\" and tightening of the Discipline on both sides of the Atlantic. Accessible and well-researched, Quakerism in the Atlantic World, 1690-1830, provides fresh insights and raises new questions about an understudied period of Quaker history. In addition to the editor, the contributors to this volume include Richard C. Allen, Erin Bell, Erica Canela, Elizabeth Cazden, Andrew Fincham, Sydney Harker, Rosalind Johnson, Emma Lapsansky-Werner, Jon Mitchell, and Geoffrey Plank.

In British Quakers and Religious Language, Rhiannon Grant explores the ways in which this community discusses the Divine. She identifies characteristic patterns of language use and, through a detailed analysis of examples from published sources, uncovers the philosophical and theological claims which support these patterns. These claims are not always explicit within the Quaker community, which does not have written creeds. Instead, implicit claims are often being made with community functions in mind. These can include a desire to balance potentially conflicting needs, such as the wish to have a single unified community that simultaneously welcomes diversity of belief. Having examined these factors, Grant connects the claims made to wider developments in the disciplines of theology, philosophy of religion, and religious studies, especially to the increase in multiple religious belonging, the work of nonrealist theologians such as Don Cupitt, and pluralist philosophers of religion such as John Hick.

Norway was occupied by Nazi-led forces from April 1940 to May 1945. In late 1944, the German army was driven out of Russia by Soviet forces and one of the routes for retreat was into the very north of Finnmark, then the most northerly county in Norway (from 1 January 2020 the county was combined with the county of Troms immediately to the south). As German troops withdrew from Finnmark and the northern part of Troms, they forced about two-thirds of the area's approximately 75,000-strong population to evacuate to more southerly parts of Norway. Those who stayed hid in very difficult living conditions and in constant fear of discovery. On orders from Hitler, the retreating forces used scorched earth tactics to ensure that the advancing Soviet army would find as little shelter as possible and to deny the Norwegian government in exile in London the possibility of re-establishing a presence on Norwegian soil. After liberation national and regional authorities had to undertake an enormous reconstruction project that lasted many years. In 1946 and 1947 Fredsvennenes Hjelpetjeneste [The Friends of Peace Relief Service - FHT], a small relief organisation founded and led by Norwegian Quakers, undertook relief work in northern Norway with the aim of giving voluntary practical help to the region's inhabitants as they rebuilt their communities. FHT co-ordinated assistance given by a number of other peace organisations from Denmark, Sweden, Britain, the USA and Finland, with a total of 180 volunteers over the two years working in Finnmark under the Norwegian organisation's auspices. The primary purpose of the thesis is to examine FHT's work in Finnmark and to make the account available to an Anglophone audience for the first time. After outlining the historical context, the thesis reconstructs the founding of FHT and the participation of the partner organisations, investigating the role played by shared and overlapping networks. It describes FHT's relief work in Finnmark, and examines the range of tasks undertaken, the groups of volunteers who participated and the challenges encountered in working with the Norwegian authorities, with local people and within the volunteer body itself. The thesis situates FHT's project in the wider spectrum of other Quaker-led relief work and of humanitarianism more generally in the first half of the twentieth century, not least in Norway. It examines the need for co-operation between relief organisations and relevant authorities, different models of relief work, and women and relief work. It investigates what drew the different participating organisations to take part in FHT's Finnmark project, the ways in which each preferred to work and the (relatively few) tensions between national groups of volunteers. FHT's work in Finnmark is little known within Norway and is virtually unknown elsewhere. As well as being the first academic exploration of the topic, the thesis also makes an original contribution to the historiography of Quaker relief and of northern Norway.

How can the simple choice of a men's suit be a moral statement and a political act? When the suit is made of free-labor wool rather than slave-grown cotton. InMoral Commerce, Julie L. Holcomb traces the genealogy of the boycott of slave labor from its seventeenth-century Quaker origins through its late nineteenth-century decline. In their failures and in their successes, in their resilience and their persistence, antislavery consumers help us understand the possibilities and the limitations of moral commerce. Quaker antislavery rhetoric began with protests against the slave trade before expanding to include boycotts of the use and products of slave labor. For more than one hundred years, British and American abolitionists highlighted consumers' complicity in sustaining slavery. The boycott of slave labor was the first consumer movement to transcend the boundaries of nation, gender, and race in an effort by reformers to change the conditions of production. The movement attracted a broad cross-section of abolitionists: conservative and radical, Quaker and non-Quaker, male and female, white and black. The men and women who boycotted slave labor created diverse, biracial networks that worked to reorganize the transatlantic economy on an ethical basis. Even when they acted locally, supporters embraced a global vision, mobilizing the boycott as a powerful force that could transform the marketplace. For supporters of the boycott, the abolition of slavery was a step toward a broader goal of a just and humane economy. The boycott failed to overcome the power structures that kept slave labor in place; nonetheless, the movement's historic successes and failures have important implications for modern consumers.

With his beloved black cat Grimalkin as his constant companion, the young Quaker boy Benjamin West discovers and develops his talent as an artist.