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We’re thrilled to welcome Blair to the team as our new Museum Assistant!

Blair comes to us from the Demuth Museum, an art museum in Lancaster dedicated to preserving the works of Charles Demuth. Blair was drawn to the museum world due to their interest in the arts and history. They find it fascinating to see how people from long ago are not fundamentally different from us today.

Blair possesses impressive art skills of their own, having studied illustration at Moore College of Art and Design, Temple University’s Tyler School of Art, and Pennsylvania College of Art & Design in Lancaster.

Outside of work, Blair is a fan of videos games, horror books, and all things spooky. One of their favorite Halloween traditions is to watch a Horror movie marathon, including favorites like “Scream” and “Lost Boys.”

Naturally, Blair is looking forward to participating in Tricks & Treats on October 27th. They are also excited to learn more about the colonial period and what life was like for different social classes and racial groups at the time.

If Blair could go back in time and meet one historical figure, they would choose James Baldwin because how much his philosophy of culture resonates with audiences today.

In 2020, the Delaware Tribe of Indians in Bartlesville, Oklahoma received an unprecedented windfall of $56 million from the COVID relief stimulus. Suddenly, the Tribal Council had a golden opportunity to use these funds to provide much-needed community services.

One of the main priorities of the Tribe was to address the food insecurity of its members. 1 in 4 Delaware families were experiencing hunger. Tribal members would secretly send modest gifts to families in need to help pay for groceries, so no one would have ever thought they were struggling. The Tribal Council realized that they needed to invest in combatting this acute issue.

In 2022, the Tribe opened the Food Pantry (Tèxtakàn), so community members could get the nutrition they needed. The Food Pantry aims to serve 2-3 meals per week to each Tribal member every week. Last month, the Food Pantry served 944 households, about 250 households a week. In total, 1,702 Delaware citizens received food last month.

According to Food Pantry Director Sonny Fixico, the creation of the Food Pantry reflects the Tribe’s priority of curbing hunger in the community long-term.

“I think it’s given people the help they need without just handing them ‘X’ dollars. I think this is more helpful longer term,” he says.

“By no means does it fix everything,” Fixico cautions. “But it definitely helps.”

The reaction from the people who use the Food Pantry has been overwhelmingly positive. Fixico says that the employees’ attitudes toward the people they serve as well as the layout of the pantry help to remove the stigma of getting assistance.

“We treat them as well as we can. We don’t make anybody feel down about coming in, so I think with that kind of attitude there’s not the embarrassment that people may feel about it. We run it more like a store.”

Each member gets a certain number of servings of protein, fruit, vegetables, and grain in proportion to the size of the household. However, the members can shop for whatever items they want from their allotment of servings. The Food Pantry provides fresh fruits and vegetables when possible. Those items in addition to meat are the most sought after.

As more people use the Food Pantry, the Tribe is looking for ways to increase supply.

Last year, the Food Pantry started partnering with the Food Bank of Eastern Oklahoma. This allows them to receive a greater variety of food for cheaper prices.

In the future, Fixico would like to see the food pantry become income based. Currently, any Delaware tribal member is eligible to come in, regardless of income. He would want to set the income limit above food stamps so they can provide nourishment to those who are not being served by food stamps.

Another aspiration for some Tribal members is to expand food sovereignty, or the concept that the Native community should be self-reliant on food.

“Nowadays nobody knows how to get anything. We just go to Walmart for everything,” Fixico explains. “To me food sovereignty would be planting our own food and keeping up with our own stuff, not just paying Walmart to do it all.”

The Tribe has already started an orchard to grow their own fruits. Another tribal member is growing a seed garden. There are plans to eventually start a livestock ranch to sustainably source meat.

Despite its challenges, Fixico says that the work of running the food pantry is rewarding.

“It’s kind of like pumping life into the tribe. You’re making sure everybody’s eating and getting their water. It’s great.”

What has your path been like to coming to study enslaved people in America?

I started when I was in graduate school. I was going to school at a time when the Civil Rights Movement was exploding. There was an appreciation, generally and certainly among teachers, that African Americans had a history because they were making history right in front of us.

Once I got involved and interested in it, there was no running away from it, because it was so central to understanding America.

How have the ways historians studied slavery changed in the last 50 years?

Probably the biggest change has to do with sources. Not that sources didn’t exist, but historians’ and others’ willingness to look at these kinds of sources, to try to understand them.

Part of that was a change in attitudes that is coming out of the Civil Rights Movement of respect for their subject. That blacks had a history, and it was a history worth knowing.

Instead of taking what enslaved people were like from the accounts of white people, we need to also look at it from the accounts of black people, the enslaved or formerly enslaved. That was a big shift.

The other thing was a growing willingness of the part of historians to start to rely on so-called non-traditional sources. These would be things that you discover through archeology, anthropology, musicology, linguistics, and studies of folklore.

All of a sudden, by realizing that there’s a huge expanse of potential source material, this gave you ways of finding people on their own terms that otherwise you couldn’t do.

One of the biggest changes was a shift that any study of enslavement must include the enslaved people, their accounts, their perspectives, their actions, etc. Instead of becoming objects, now they became agents. They became actors in the story themselves.

For example?

Their respect for the physical death of their own people showed the values that they had. The positioning of the bodies suggested that the kind of objects were ones that were common in West African cultures, for example. The conclusion you could make from that is that this is evidence of the persistence of West African cultural ideas.

They were making their own world. They were holding on to values that were their values.

Do you think that these values could be observed by the enslaved at Pennsbury?

There weren’t many enslaved people there, and the ones that were there were probably already acculturated before they came into Penn’s family’s hands.

We do know a few things. For example at least one couple married, which is significant. But we also know that that married couple was going to be separated, how, and why, which is itself interesting and a reminder that an enslaved person ultimately was going to be subject to the power of the enslaver.

We can extrapolate from that to some extent, but unless you have archeological digs that are going to show things, the key story here would be absent: stories that we know that they might have wanted to tell. They haven’t told us to those stories; we don’t have their folklore from back then.

In a 1695 letter to then-fiancée Hannah Callowhill, Governor Penn discusses his faith. Plainness, or simple living, is an important principle within The Society of Friends, and Penn explains, “I am determined to keep my old plainness, that [I] have kept only 9 or 10 [coaches] in my time..” Penn’s wealth seemingly contradicts his supposed modesty. However, Penn’s conception of vanity is nuanced. Quakers value divine revelation, often called the “inner light,” over biblical scripture. Such emphasis on individuality often led to theological discourse.  For example, the 1704 Book of Discipline forbids friends from wearing wigs, unless “necessary.” The next paragraph states that wigs were to be kept short, and reminiscent of the wearer’s natural hair color. However, there is no explanation of the outside factors that would render a wig necessary. The Book of Discipline also discourages Friends from wearing fashionable or trendy clothing, as it wastes God’s given resources.

Furthermore, a Quaker’s plainness extended beyond his physical appearance and into a person’s character. The Book of Discipline also discouraged members from using the pronoun “you.” During the early modern period, wealthy landowners referred to working class people as “you.” This term was meant pejoratively as a second person plural similar to “you people.” Quakers like Penn considered this practice vain and worldly because it creates artificial distinctions contrary to the inner light.  

Penn’s personal definition of vanity extends more towards social interaction than material possessions. According to that same 1695 letter, Penn rarely travels by personal carriage, instead lending out to family members. Perhaps Penn calls attention to his 10 carriages not to highlight his wealth but his generosity. There is a line between hypocrisy and nuance. Many people of faith today struggle to adapt their convictions to an ever-changing world. Spiritual ambiguity remains, and vanity, much like beauty, is ultimately left in the eye of the beholder.  

Works Cited  

Bejan, Teresa. “What Quakers Can Teach Us about the Politics of Pronouns.” The New York Times. Com, November 16, 2019. https://www.nytimes.com/2019/11/16/opinion/sunday/pronouns-quakers.html.  

Diethorn, Karie. “What’s Real? Quaker Material Culture and Historic Site Interpretation.” Essay. In Quaker Aesthetics: Reflections on a Quaker Ethic in American Design and Consumption  288–99. Philadelphia, Pennsylvania: University of Pennsylvania Press, 2003.  

Hayburn, Tim. “WORDS TO LIVE BY: SOCIETY OF FRIENDS, BOOKS OF DISCIPLINE, 1704–1747.” 369–85. http://www.jstor.org/stable/27778685. 

Penn, William. “New Beginnings 1694-1696.” Chapter. In The Papers of William Penn 1685-1700 3, edited by Richard S. Dunn and Mary Maples Dunn, 3:393–436. Philadelphia, Pennsylvania: University of Pennsylvania Press, 1986.  

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Habitat loss and degradation pose a major threat to populations of pollinators. In response, WM converted an unused grass field near Pennsbury Manor into a thriving meadow. WM’s pollinator garden is flush with 44 native plant species as well as pollinators like bees and monarch butterflies. This year, the Wildlife Habitat Council gave the pollinator garden a gold certification.

Pennsbury Manor is a proud partner in WM’s Pollinator Project, a community-wide initiative that includes WM’s pollinator garden and gardens at partner sites like Pennsbury Manor. The project seeks to fill community gardens with native pollen-rich plants like milkweed while combating invasive plant species. They then track the growth of pollinators and educate students about the importance of these unsung heroes of the garden.

For our upcoming William Penn’s World field trips, WM employees will be leading groups of students in an activity about pollinators. We, and especially our bees, appreciate WM’s work to help our gardens flourish!

By Caleigh Love

Life for women in the 18th century was restricted in many ways. For most women, their lives were ruled over by their father, husband, or other male figure in their life. Quaker women, by comparison, had a greater sense of freedom. A prime belief among Quakers was that all human beings were equal in the eyes of God. Regardless of gender, all Quakers were encouraged to look to their “inner light” or conscience to guide them in their religious journeys. This belief was key to their progressive views and unprecedented rights for women at the time. Feminism today is based in the belief that women are equal to men socially, politically, and economically.  While this modern notion of feminism would be foreign to 18th century Quakers, Quakers of that period show early gestures towards equality by allowing women to speak out in church and become highly respected ministers.  

Jane Fenn was born  in Chester, Pennsylvania and was raised Anglican. She began her journey into Quakerism after becoming an indentured servant. She had previously criticized women for preaching because as an Anglican she did not believe women could be ministers. She found herself conflicted when she felt the call to preach. Jane was seen as one with a spiritual gift and the local Quaker community formally recognized her as a minister. A visiting English preacher, John Danson, recommended that David Lloyd, a Pennsylvania justice and prominent Quaker, assist Jane in developing her ministerial gift under the condition that she worked for him as a servant. However, she dined with the household and was often noticed by visiting Quakers for her oratory gifts.

While Fenn became a Quaker later in life, Catharine Payton came from a long line of English Quakers. She was educated at home due to her family’s financial hardship and her father’s paralytic disease. She was intelligent and showed a great love for reading plays, romances, poetry, history, and philosophy books, which Quakers deemed dangerous due to their secular subject matter. Her oldest brother had strayed from Quaker teachings, and his rejection of the faith caused Catharine to question the Quaker principles. However, at 16, she was sent to a London boarding school and had a spiritual awakening months after returning home. Her reading materials turned to religious matters rather than personal interests. At 22, she began to preach at local meetings and started to travel the year after. Her travels would take her to England, Wales, Scotland, Ireland, and the American colonies. During her travels, she published pamphlets on a variety of topics, earning her some criticism from men for straying from “normal” behavior for a woman.  

Abigail Craven also came from a Quaker family, but from the opposite side of the financial world. Her family was wealthy and there is evidence that she was educated. In 1712, she served as companion to fellow Irish minister Elizabeth Jacobs. Abigail made her first appearance as a minister at a Quaker Meeting at age 28. She struggled to rely solely on inspiration and found that she was unable to inspire others using her educational background. However, these struggles are what make her story and sermons that much more effective. She travelled to the American colonies in 1725, where she met Jane Fenn. Abigail became very influential and created a wide-reaching network of friends. 

 All three of these women came from different circumstances that made their preaching more effective, whether it was their background, their location, or their personal struggles. Despite these differences there are striking similarities in their stories as well: all three held prominent authority in their Quaker communities, they had an inward assurance about their beliefs, and they focused on preaching as a central pillar in their lives.