130 20 2617 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. William J. Freeman Stole Text William J. Freeman Roman Catholic William J. Freeman, a Catholic deacon, participated in the ordination of Rev. Dr. June Goudey, December 9, 1979 at the United Church of Christ in Lynnfield, MA. His gift to her that day was this stole, which he could no longer wear, as he was leaving the church. He wrote the following Call to Worship for that service of ordination: We live in confusing and threatening times. We hear the voices of those who speak of a world in which deceit, injustice, and exploitation are as constant as the darkness of night. We hear the voices of those who profess a bleak perspective – empowered by political systems – where people are defined as: at the very least dispensable, often worthless, and at the worst inconsequential. We hear within ourselves voices that tempt us to believe that we are imprisoned by an inner world of personal insecurities, biting loneliness, and a thousand unnamed anxieties. But what we do today is an act of defiance. We say “no” to these voices. For we assemble, as a community of faith, to acknowledge and remind each other that the message of hope does lives and grow in our times. We say “no” to these voices as we proclaim the Light which chases away all shadows. We trust in the One who bursts open the shackles of pain, ambiguity, limitation, and even death. We say “yes” to God’s continued presence in our lives – presence which reigns victorious over deceit, injustice, and exploitation. We say “yes” as we give witness to the Ordination of you, June, that you may be enabled to bind the broken, encourage the weak, and heal those in pain. We pray that the One who shines eternal will empower you with the brilliance of a New England Lighthouse that beacons weary sailors to the safety of her shores and guides refreshed navigators along uncharted courses. Denomination Roman Catholic Church Contribution Date 2010 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 1125 Title A name given to the resource William J. Freeman Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Simi Valley, California (USA) Contributor An entity responsible for making contributions to the resource Rev. Dr. June Goudey California Catholic Clergy Activist Freeman, William J. Goudey, June Ordination Roman Catholic Theology https://www.exhibits.lgbtran.org/files/original/b371a4e32edf3d3cde715e155889314b.JPG ccb59b5c3f4f301a63de4da3374786b6 https://www.exhibits.lgbtran.org/files/original/21316207f3c10b9b7bedd2abc2726c8b.jpg ae6f015114c590edb07212797539a63e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Upstairs Lounge Fire Person An individual. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource William R. Larson Description An account of the resource Deacon William R. Larson, 47, interim pastor of MCC New Orleans, formerly a Methodist lay minister. Source A related resource from which the described resource is derived Johnny Townsend collection (picture) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. William Ritchey Stole Text WILLIAM RITCHEY PACIFIC NORTHWEST CONFERENCE Denomination United Methodist Church Contribution Date 2000 Contribution Story This is one of four stoles (#675-677) given to us by the Pacific Northwest Chapter of the Methodist Federation for Social Action (MFSA). MFSA was founded in 1907 by several Methodist Episcopal clergy (including Frank Mason North, author of "Where Cross the Crowded Ways of Life") to direct church attention to the enormous human suffering among the working class. Immediately the Federation became Methodism's unofficial rallying point for the Social Gospel and achieved in 1908 the adoption of the first denominational social creed. Today, the Federation unites activist United Methodists to promote action on the liberation issues confronting the church and society and to witness to the transformation of the social order that is intrinsic to the church's entire life, including its evangelism, preaching, counseling, and spirituality. As an independent organization, MFSA works primarily through the ministries of the United Methodist Church, supporting and augmenting peace and justice ministries at the local, conference, and national levels, calling the church to expand its understanding of the radical call of the Gospel to be the inclusive, justice-seeking, risk-taking Body of Christ.  These stoles were given to us in advance of the 2000 General Conference of the UnitedMethodistChurch in Cleveland, OH. In 1999, the Reconciling Ministries Network (RMN) inquired about the possibility of having a display of the Shower of Stoles at the General Conference the following April. At the time, there were only around twenty United Methodist stoles in the collection. We decided to introduce the Shower of Stoles to the Reconciling community by bringing the twenty UM stoles and about a hundred others to RMN’s Convocation in Denton, TX over the Labor Day weekend. Stoles started to trickle in during the fall, and by February they began coming in droves. In all, we received 220 United Methodist stoles – the vast majority of them arriving within eight weeks of the Conference. Thanks to a monumental effort by a number of volunteers who pitched in to help record, inventory, sew labels and make last-minute repairs, all of the new stoles were present in Cleveland. Twenty more people brought stoles directly to Cleveland, bringing the total number on display to 240. Towards the end of the General Conference, twenty eight lesbian, gay, bisexual and transgender United Methodists and allies stood on the Conference floor in silent protest over the Conference’s failure to overturn the ban on LGBT ordination – a profound witness and act of defiance for which they were later arrested. As these twenty eight moved to the front of the room, another 200 supporters stood up around the balcony railing, each wearing one of the new United Methodist stoles. Hundreds more stood in solidarity as well, in the balcony and on the plenary floor, wearing symbolic “stoles” made from colorful bands of cloth. A group of young people from Minneapolis, members of a Communicant’s Class, had purchased bolts of cloth the preceding evening and stayed up all night cutting out close to a thousand of these “stoles.” In less than eight months, a handful of stoles had grown to become a powerful, visible witness to the steadfast faith of LGBT United Methodists nationwide. Martha Juillerat Founder, Shower of Stoles Project 2006 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 675 Title A name given to the resource William Ritchey Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Unknown, (USA) Contributor An entity responsible for making contributions to the resource Pacific Northwest Chapter, Methodist Federation for Social Action Clergy Activist Methodist Ordination Reconciling Ministries Network (formerly Reconciling Congregation Program) Ritchey, William Theology United Methodist Church United States https://www.exhibits.lgbtran.org/files/original/0913ac3c1d9069f994cc4a294ca7c72d.jpg 30e383b0b38607233745620a692f4069 https://www.exhibits.lgbtran.org/files/original/b61c76efbbdcbca72638e90f9a39f3c6.jpg e81de4e2c3ec5f90af305fac5a83d169 https://www.exhibits.lgbtran.org/files/original/2e44e1b9724fb4cdc28ceb1d6cdc762d.jpg 6f166582bbe7a300bf416ca257907683 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. William W. Cottle Stole Text WILLIAM W. COTTLE Was baptized when a baby in Augsburg Lutheran Church-Toledo, which he still attends and is a member of church council. In his early years when in High School he wanted to dedicate himself to the Lord's Service. But World War II was in process and, having enough credits to graduate, he joined the U.S. Coast Guard. While in the service he played a field organ for Sunday services on Guam. When the war ended he was discharged and immediately went on to pre-theology study at Wittenburg College. While there he preached on many Sundays in various Lutheran Churches in Ohio, Kentucky and Indiana during the summer months to relieve the pastors for their vacations. However at the time he became confused about his sexual orientation and couldn't reconcile his orientation with the ministry, realizing that it is viewed as incompatible. Though he set aside his dream of formal study and ordination he never lost his faith, personally continuing his studies, counseling and service to his religion and his community. He served in various capacities, in the Church and other religious organizations such as Dignity/Toledo- a Catholic organization for Gay & Lesbian understanding, and Lutherans/Concerned- a like organization to give the Christian Community a better understanding of the GLBT Community. "After all," he explains, "We are Baptized Christians too!!!" God's call to William W. Cottle (Bill) to serve the church was like a stream of water flowing down a hill. The Church's refusal of God's will impeded the stream, diverted its flow, and obstructed God's call, but it could not halt it. God's will has been done as Bill has found other ways to serve the people of God. His service has been passionate and perceptive, persnickety and patient. The will of God, in Bill's life, has not flowed as freely as God intended, but his call has not been thwarted. Thanks be to God! Thus, members and friends of Lutherans Concerned Toledo, and Dignity Toledo, honor Bill Cottle by adding this stole to the voices of God's faithful from the silence. Denomination Evangelical Lutheran Church in America Contribution Date 2001 Contribution Story I met Bill at an ecumenical conference in Toledo. Over the years I have come to know the stories of thousands of LGBT people of faith whose calls to service were denied by the church, but I remember being especially struck by the feeling of "what could have been" after only a brief conversation with Bill. Perhaps he reminded me of all the very best I remembered of pastors from my childhood churches. A proud veteran, wearing an American flag pin on the lapel of his sport coat, it seemed that WWII was the only thing that could delay his pursuit of a call to ministry that he had known since childhood. But his coming out to himself was the thing that finally ended that formal pursuit. As his friends noted in his story, though, he has lived out his call in every other way, continuing his studies and becoming an active leader in the church and community. Bill's call to ministry -- even to this day -- is so clear, his faith so strong, his pastoral skills so visible, it struck me deeply to think what great gifts and loving kindness the church had missed out on by failing to embrace his call. It is a testimony to his rock-solid, steadfast faith that he has managed to be in ministry to a diverse and grateful community despite the church. Indeed, "Thanks be to God!" Martha Juillerat Founder, Shower of Stoles Project 2006 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 844 Title A name given to the resource William W. Cottle Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Toledo, Ohio (USA) Contributor An entity responsible for making contributions to the resource Lutherans Concerned-Toledo and Dignity-Toledo Clergy Activist Cottle, William W. Dignity Evangelical Lutherans of America (ELCA) Lutheran Ohio Reconciling Works (formerly Lutherans Concerned) Theology U.S. Military https://www.exhibits.lgbtran.org/files/original/915c8bb577f14d84b97c9b53db372267.png a4ef32d85ce9c32998f193188121bcbe YouTube Video A video hosted on YouTube. Embed Code The html embed codes for this object. <iframe width="600" height="337" src="https://www.youtube.com/embed/FUGD6QKFuxc" frameborder="0" allow="accelerometer; autoplay; encrypted-media; gyroscope; picture-in-picture" allowfullscreen="allowfullscreen"></iframe> Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Witnesses from St. Louis: Advocates for Racial Justice Witnesses from St. Louis: Advocates for Racial Justice https://www.exhibits.lgbtran.org/files/original/de2492b8ab9628e1791547a81eedd84d.jpg 92242a6e88c621c33eae8ed6a85eca9b Hyperlink A link, or reference, to another resource on the Internet. URL http://www.bbc.co.uk/archive/gay_rights/12001.shtml Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Wolfenden Interview 1957 Description An account of the resource BBC interview with Sir John Wolfenden on 6 September 1957 in which he discusses the Committee's recently published report, Source A related resource from which the described resource is derived BBC Archive online https://www.exhibits.lgbtran.org/files/original/f00adf87133c074c95ce85d79d19e487.jpg 9c7a788904375e79c23600951abf5972 https://www.exhibits.lgbtran.org/files/original/226295ec93696f3ac04ec51559e4ffb8.jpg 003e05d2624906bdd0970583f21a5659 https://www.exhibits.lgbtran.org/files/original/b20ab675b71b6e68f221c8d9157f0d60.jpg 0469147a4555ba7df7bbba89c0ae98a1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. Women who have lost jobs (McCormick Theological Seminary) Stole Text This stole is dedicated to women who have lost jobs in churches because of sexual orientation Beccie Bruckner Dedicated in a service of worship at McCormick Theological Seminary Chicago, Illinois January 14, 1998 Denomination Presbyterian Church (USA) Contribution Date 1998 Contribution Story This is one of several stoles donated in 1998 by students at McCormick Theological Seminary. Martha Juillerat Founder, Shower of Stoles Project 2006 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 389 Title A name given to the resource Women who have lost jobs (McCormick Theological Seminary) Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Chicago, Illinois (USA) Contributor An entity responsible for making contributions to the resource Beccie Bruckner Bruckner, Beccie Chicago Feminism Illinois Presbyterian Presbyterian Church (USA) Women and Religion https://www.exhibits.lgbtran.org/files/original/af1a9f7cd61e5d2cbbb9a435ae266962.jpg 5814f53f0f9587725e7d1711db8b6af7 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Work of Faith, Labor of Love Source A related resource from which the described resource is derived https://readjohnpace.com/work-of-faith-labor-of-love/ https://www.exhibits.lgbtran.org/files/original/1ea4eb05e706ed00714ea27053e6c8bf.jpeg b261e07adad8e0c07eb046074af8449a Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Website A resource comprising of a web page or web pages and all related assets ( such as images, sound and video files, etc. ). URL https://www.bbc.com/news/uk-england-bristol-61981557 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource World's oldest Methodist church to allow gay marriage Subject The topic of the resource The New Room is a chapel first set up in 1739 by evangelist and founder of the Methodist movement John Wesley. From Thursday 30 June, the last day of Pride, the chapel will be able to officiate weddings for LGBTQ+ couples living in Bristol. Source A related resource from which the described resource is derived BBC - June 30, 2022 https://www.bbc.com/news/uk-england-bristol-61981557 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Bristol, England Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Shower of Stoles Description An account of the resource Items (stoles) for the Shower of Stoles exhibit Stole A stole in the Shower of Stoles exhibit Honoree The person honored by the creation of thestole. WOW Interfaith Worship Celebration (Solidarity Stole) Stole Text WITNESS OUR WELCOME (WOW) INTERFAITH WORSHIP CELEBRATION June 10, 2006 Danville, CA This stole was signed by more than 80 worshippers at the 2006 WOW Interfaith Worship Celebration in Danville, CA in solidarity with and recognition of GLBT persons of faith who have faced painful choices between their faith calling and being true to their own sexual identity. This was the fifth annual WOW event where clergy and congregants from 20 communities of faith representing 11 denominations and faith traditions have gathered to celebrate our GLBT neighbors in the valleys surrounding Mt. Diablo, east of San Francisco. WOW is the result of the need for inclusive faith communities to “come out of the closet” and let the world know that, as children of God, we all are created in the image of the Divine. Having been surrounded by the Shower of Stoles for five years, we felt it was time to contribute a stole on behalf of our community. Denominations and faith traditions represented are: American Baptist, Catholic, Disciples of Christ, Episcopal, Jewish, Lutheran, United Methodist, Presbyterian, Unitarian Universalist, United Church of Christ, and Unity. We are also sponsored by five chapters of PFLAG, GLSEN, That All May Freely Serve, and the Pacific School of Religion’s Center for Lesbian and Gay Studies in Religion and Ministry. Denomination Ecumenical Contribution Date 2006 Contribution Story This stole was signed during a worship service in conjunction with an exhibit of Stoles. David Lohman Faith Work Coordinator National Gay & Lesbian Task Force's Institute for Welcoming Resources Home of the Shower of Stoles Project 2007 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Identifier An unambiguous reference to the resource within a given context 1074 Title A name given to the resource WOW Interfaith Worship Celebration (Solidarity Stole) Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Danville, California (USA) Contributor An entity responsible for making contributions to the resource Barbara Reed Ally American Baptist/USA Baptist California Catholic Christian Church (Disciples of Christ) Episcopal Church Jewish Lutheran Ordination Parents and Friends of Lesbians and Gays (PFLAG) Presbyterian Reed, Barbara Roman Catholic That All May Freely Serve (TAMFS) Theology Unitarian Universalist United Church of Christ United Methodist Church Unity Fellowship Church Movement https://www.exhibits.lgbtran.org/files/original/26dadfb2db4150ba98749c74c47a4951.jpg 1e22dcb4bc4a09c747b002aa9cb3ba62 https://www.exhibits.lgbtran.org/files/original/5fb25b4ae58dd38daf3913a1258167c0.jpg bf0cf7fe21bb24c85e6388d103fa59d8 https://www.exhibits.lgbtran.org/files/original/56ad06522e8c12dc3ab3218412621c1d.jpg 973b6239e0b17f7017542c2791f17c4f https://www.exhibits.lgbtran.org/files/original/95690257ff548d74c0aede4dea674a6d.jpg dfef6c4f2792996f078b3912eab97102 https://www.exhibits.lgbtran.org/files/original/6f8bfa1e1ab6f16d04159c4d7b2adc99.jpg a4f28e319d781e0421d0dd520fbaadf5 Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Dear David, you asked me to tell you about Towards a Quaker View of Sex, its origins, its methods and the subsequent reaction, so here you are. I came up against the subject of homosexuality when various associated problems were causing distress among Cambridge Young Friends. That must have been 1953-54. I did not convene the group, however, until about 1957. My father died New Year 1954, and I was occupied in clearing up our old home and establishing myself in a temporary new one for the whole of that year and later in building and moving into my present home. I was able to keep up the Young Friends evenings and from them or from some of them received a minute or letter urging me to get Friends to "do something" about the Wolfenden Report. As I learnt more and got freer of my personal affairs I began to consider the possibility of a Quaker group. I discussed the matter first with Lotte Rosenberg, a psychiatrist, and she was encouraging. I then wrote to Duncan Fairn and Alfred Torrie, who both welcomed the idea of a Quaker study group on homosexuality. I also approached Alastair Heron at the same time. Alastair, Duncan, Lotte and I had a preliminary get-together at the end of Yearly Meeting in a committee room at Friends House which we were lent. I am not clear what year--about '57 or '58, I should think. I think we must have agreed then on some more names to be approached--Kenneth Nicholson, Kenneth Barnes, Mervyn Parry, Keith Wedmore. Richard Fox was, I think, added soon, but not the first time, but I'm not sure. We met for the first time in a queer small room that was available in my Club, the University Women's, in Audley Square, and that room continued to be our meeting place till the end. It is important to remember the climate in which we came together - the law had not been changed - public opinion was ignorant and biased and many otherwise good and inspiring Christians regarded not only homosexual acts but homosexual feelings as sinful. I had been encouraged by finding more open-mindedness among Friends than elsewhere. So the first question before us at that first meeting at the Club was 'What do we think right and wrong in all this, and why?' - and before that session had closed we had agreed that the only way to approach the problem was to attempt to answer those two questions for the whole of sexual behaviour, hetero- and homo-sexual, and that was what occupied us during the five to six years we worked together. After quite a few meetings we realized that the only way was to agree on one day a month and stick to it. I forget which Sunday it was, but on each Sunday we met 10.30 at the Club and began with a meeting for worship. Coffee then appeared at 11:30 and with that we began our morning's work. We lunched together at the Club and resumed work about 2.00 or 2.15. Some stayed for tea, some left about 4.00 p.m. to catch trains. I think I was chairman for a bit, but Duncan Fairn soon took over and was, of course, excellent. As I said, I think Richard Fox was brought in almost at once, and then Joyce James, because we felt the need for a married woman's point of view, I being a spinster and Lotte having been divorced by her husband, in Germany, many, many years before (because of her Jewish blood). Then we decided that we would not add anyone else - we were getting to know each other and developing into a working group, and if a new person were brought in, we would have to go back to the beginning for them. We sought for information and counsel, however. For some months we had at each meeting a representative of some Friends group: another schoolmaster, a representative from Young Friends, from the Friends Guild of Social Workers. We approached the Marriage and Parenthood Committee (later laid down - a pity. I think), and they asked for one of us to go and talk to them, so I went and shared in one of their weekend conferences and addressed them at one session. Each visitor shared the whole morning and lunch with us and was then thanked and sent away, and the afternoon was spent discussing what we had learnt from them. Our last guest was Stephen Thorne, then Recording Clerk. We were rather wanting to be recognized by the Society, and he discussed it with us. when he pointed out that, if we were accepted by the Meeting for Sufferings, then Sufferings would be able to appoint Friends to join our group, we saw at once that we could not try for recognition since we have already decided not to add to our numbers. I may say I was immensely impressed by Stephen Thorne's very fine mind. We must have been meeting for eighteen months or two years before we decided that we had better try and write something - and you know the result! I should say that the writing was a truly group activity. Various individuals produced the first draft of various sections, but all drafts were circulated through the whole group and criticised and amended at the next session. We all agreed that it was the most remarkable group work we had ever known. I remember a relaxed feeling, although we were working hard. I was away from the group, on biological work in the West Pacific, from September 1960 to June-July 1961. I timed my departure so that I could attend the morning of one of our sessions before catching an afternoon plane and arrived back on the Saturday before another Sunday meeting. During the meeting for worship I was feeling strongly that vocal ministry from me after so long an absence was inappropriate. Nevertheless, a message presented itself which could not be denied utterance. After a while Duncan said, 'I haven't done the homework I said I would do for this session, and, since Anna has spoken, I have understood why.' We were as close-knit as that. At a later stage in our drafting we decided to have a week-end together, based on my flat. I put up Lotte Rosenberg; Richard Fox had his caravan in the drive; Duncan, Alastair and Keith all had hospitality available in Cambridge; my sister kindly put up Kenneth Barnes and Alfred Torrie; Mervyn Parry lived in Cambridge, of course, and I think Kenneth Nicholson must have driven over each day from Saffron Walden. I spent an entire day cooking before they came, and my sister produced two puddings, and we had a profitable and enjoyable week-end - with splendid washers-up! We had a small Rowntree grant for expenses, and Friends Home Service Committee published our pamphlet. It was to be published on a Monday. and publication to be announced at a television programme on Sunday, in which Kenneth Barnes and I took part, together with Anthony Storr. This arrangement started the project off on the wrong foot with many Friends, for, at that time, but few Friends had television - so on Monday morning they were greeted by their non-Quaker friends who had sets with 'What are you Quakers up to? - or words to that effect - and Friends didn't like not knowing! A very unfortunate mistake, which also exacerbated opposition, was made, for which I have always held Home Service responsible, in that no mention of authorship appeared on the cover. We had to be anonymous, because of Duncan Fairn's position in the Prison Service, but 'by a group of Friends' on the cover would have made it clear that it was not an official publication by the Society of Friends. This error, (corrected in the 2nd edition) was naturally resented by many. As you know, the reception was mixed - and extreme both ways. We had heart-warming appreciation both within and without the Society, and we had criticism and abuse. Kenneth Barnes and I had the mail, of course. I didn't mind abuse from outside the Society - I had a grubby anonymous note saying simply, 'You're a whore'. The men of our group were horrified and apologetic. I didn't mind - after all it wasn't true! But I allowed myself to mind much more than was reasonable some of the reproaches I received, by letter or in speech, from Friends. I remember sitting in a Sufferings and hearing a Friend say, 'This pamphlet which I cannot bring myself to name could spread a poison through our Society from which it must at all costs be protected.' - But you may say we were avenged when, some months later, Sufferings was receiving an account of the Book Centre's finances - out of the red for the first time for years 'largely due' (I was told it was added) 'to the sales of a certain pamphlet' - and I am glad to add that I understand that Sufferings broke into roars of laughter! The strength of the criticism took everyone by surprise, but I think it was noisier than the praise, and that positive welcome has been astonishingly lasting. I would have thought it would all be vieux jeux by now, but I have, in fact, quite recently heard of two Friends, quite unconnected, who were drawn to the Society by reading the pamphlet. It was a wonderful experience, those years of working together. We all learnt a lot from it - I wouldn't have missed it for anything. Was it a 'concern'? I did not so feel it when I began, acting on a human judgement of my own and of others. I think, however, that we very much felt ourselves to be acting under corporate concern once we got going, and that was why we decided to stop recruiting more individuals to our group. When Kenneth Barnes and I went to our television programme, we went from a meeting with the others and I personally was strongly aware of being prayerfully upheld. The negative reaction of so many Friends surprised everyone. It was a shock to me because, when I first became involved, I had been glad to find Friends much more open-minded and prepared to be sympathetic and compassionate for the problems of the homosexual - much more than found other equally 'good' people. We had, of course, wonderful welcome and support, but the comment I valued as much as any was 'I don't agree with you, but you were right to publish if you felt like that.' We did not in the first place plan to publish. We met as a group of Friends with very different experiences and outlooks, all feeling that Quakers should have a contribution to make towards understanding a bitter problem. It all happened twenty to thirty years ago. It moves me to think that so many thousands have read and often been helped by what we wrote, and some are still reading it. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Writing TQVOS 1988 Description An account of the resource On the 25th anniversary of TQVOS, David Blamires, now editor of The Friends Quarterly, invited Anna Bidder to write her account of the process of writing TQVOS. Source A related resource from which the described resource is derived Reproduced by permission of The Friends Quarterly, October 1988, pp. 146-50. https://www.exhibits.lgbtran.org/files/original/42d708d0929abd1ce441333addb4600c.jpeg 1627450f2b6cdc1333826dacf0652491 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Website A resource comprising of a web page or web pages and all related assets ( such as images, sound and video files, etc. ). URL https://www.ladydanefe.com/yemayasdaughters Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Yemaya's Daughters Source A related resource from which the described resource is derived DANE FIGUEROA EDIDI https://www.ladydanefe.com/yemayasdaughters Description An account of the resource This is a not what you might imagine novel by and about a black transwoman. <a href="https://www.ladydanefe.com/yemayasdaughters" target="_blank" rel="noopener">https://www.ladydanefe.com/yemayasdaughters</a> https://www.exhibits.lgbtran.org/files/original/da8f1722b4aa6316f9cf99c54eec0b5d.jpg 6ab02d616f6c2ac4e6c967214de79209 Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Yiddish singer performing an oneg, circa 1975 Source A related resource from which the described resource is derived CBST Archives https://www.exhibits.lgbtran.org/files/original/390a73ef89fb98e64b8576b3d0391d29.jpg 34d1ab61ec15e4cc8fcb2788a81737c0 https://www.exhibits.lgbtran.org/files/original/ba4d23b29347c20530349f34a7538c40.jpg d5d0cd4d37563f0ae80688dfe2c3ea3b Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Summary of ideas brought out by a discussion amongst a group of Young Friends, of Kenneth Barnes' article: Standard of Conduct: Drink and Sex Relationships. We feel that it is not possible to suggest a rigid, ideal, standard of conduct, but agree that there are definable limits between which any one of us could take his place. Quite unanimously we agree that if we are intending to drive, we should abstain from drink. Many of our number were uncertain of the after-effect of drink taken with a meal before driving, and also of the duration of the effects of alcohol. As we realised throughout our discussion, we cannot decide what anyone else's action should be. People may feel it right to be teetotal, but on no account should they inflict the fact that they are on other people, but to impress more by their example. When we discuss of question of bottle-parties we are of rather diverse opinions; some feel that if we find ourselves in a party leading to a night of love-making we should leave: others suggest that the presence of a couple not engaged in love-making might influence the others present; thirdly we ask ourselves how much we are able to drink with no impairment to our thinking processes and faculties. We find ourselves in an awkward position, as very few of us have been to bottle-parties leading as far as the behaviour outlined above, although we know of their existence. Is it right, we ask, to refuse an invitation to such a party? We are all in full accord with Kenneth Barnes' most pungent sentence referring to the excess of the cost of drink at a party over the proceeds of a week's charitable collecting. This disregard of any sense of balance cannot, we feel, be right, but we must be aware of the fact that we may be doing just the same type of thing in our own lives even though it be a little camouflaged. To our way of thinking, sexual intercourse if the deepest relationship between two persons, and as such should not be abused in any circumstances. When discussing premarital intercourse between two people in love we find it impossible to reach a conclusion as to whether it should be condemned, as we feel there might possibly be unforeseeable circumstances in which it might be right. The question of any child resulting from premarital intercourse was raised and all of us feel this to be an important reason why premarital intercourse is not to be advocated. This might possibly be offset by the use of contraceptives but as was pointed out, these are by no means 100 per cent perfect, and in any case, it brings in the whole question of the use of contraceptives, which we have not, as yet, discussed. Extramarital intercourse we feel is not right in any circumstance; divorce if treated with the deepest seriousness is, we feel, not necessarily to be condemned. Subsequently arises the whole question of the place of kissing and petting. Many of our number seem to be at sixes and sevens as to the definitions of the terms snogging, petting, American petting, and so on. The main question is: "How far should one go," Nearly all think this to be a matter purely for the boy and girl in a relationship, but several are still concerned to have at least some rough idea of where to stop. It was pointed out that unless the couple know each other well it is not a good thing for intimate caressing of the body and organs to take place at all, because the attraction between two persons not knowing each other well must be merely physical; it can only be selfish to pet when the sole purpose is to satisfy one's own desires. Love involves giving above all else. A single thread seems to link all our thoughts and ideas on the challenging question of our standards of conduct, when drinking and in sex relationships. We advocate no rigid code, and find it difficult to lay down the law in any definite way, but realise very clearly that we must have some inner resources on which to base our behaviour. We have all grown up in Quaker environments and a good percentage of our number have been at Quaker Schools. It is at home, first of all, that we should learn the facts of life in as natural a manner as possible and from the earliest possible age. To many of our parents, who, in many cases, did not get this instruction and help when they were children, the task will be embarrassing and awkward. If, however, the idea of sex is not treated naturally right from the start, it will never be possible to discuss it rationally in the early teens when the young people most need an open attitude to a subject which is one of the loveliest things given us by God. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Young Friends Discuss Barnes Article Description An account of the resource Summary of discussion of Kenneth Barnes' article, "Standard of Conduct: Drink and Sex Relationships" (published in The Friend, February 2, 1962) by some Young Friends. Authorship and date unknown. Source A related resource from which the described resource is derived Keith Wedmore Papers https://www.exhibits.lgbtran.org/files/original/3b7e5dd8ace6f4ce584e13f10a8faf74.pdf 6a6c88876a048a2b934feb15b5bf87cb Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Text Any textual data included in the document Young Quaker A Young Friends Monthly Journal December 1960 Towards a Quaker View of Sex Origin of concern: in 1955 it became known that in one active Young Friends' group there were a number who were concerned, for one reason or another, with sexual and particularly homosexual problems. They were in the highly unusual position in having sufficient confidence in the older Friends in the Meeting to share the problem with them; and received, in the end, much help. But several things became obvious: one, that there were far more Young Friends anxious about sexual problems, especially the less orthodox ones, than older Friends realised; two, that practically never was the ordinary machinery of Eldership and Oversight fit to deal, or even being asked to deal, with these problems; and principally that sexual enlightenment has yet to come where many are concerned, and that there is a need for research into sexual problems; and--it was honestly felt--a review of the Christian attitude to sexual problems and sexual morals. Quaker Group on Homosexuality and other problems of sex: In 1957 there began to meet a group of Friends who, for one reason or another, felt that the time had some for a fresh search for the Quaker view of sex. The group was as follows: Anna Bidder (Cambridge lecturer in Zoology), Chairman; Lotte Rosenberg (consultant psychiatrist), Secretary; Duncan Fairn (Director of the Prison Commission); Mervyn Parry (Headmaster); Kenneth Nicholson (Headmaster of a Friends School); Alastair Heron (Industrial Psychologist); Kenneth Barnes (Headmaster); Alfred Torrie (Consultant Psychiatrist); to these were later added Keith Wedmore (Barrister); Richard Fox (Consultant Psychiatrist); and Joyce James (Marriage and Parenthood Committee). The Group has met a frequent intervals ever since 1957; has head evidence from and consulted with many Friends Groups; has written a preliminary article (The Friend, May 20th), and held a one-day conference for invited Friends (In June, at Hampstead Meeting House). At the moment the group is working on a pamphlet for the Friends Home Service Committee. The chapter headings of this pamphlet may give some idea of its contents:-- 1. Introduction; 2. Heterosexuality; 3. Heterosexual Problems; 4. Masturbation; 5. Homosexuality; 6. Perversions; 7. Causation (of sexual problems); 8. Homosexuality and the Law; 9. Towards a Quaker view of Sex (i.e., Morals); 10. How can help be given; 11. Summary. Our future work must much depend on the reaction of Friends to this pamphlet. If it is encouraging, the Group might enlarge its activities. There is a need for a more comprehensive programme of research, both scientific and moral. This, however, will be both slow and expensive; and is beyond the resources of the Group in its present form. Towards a Quaker View of Sex: We have asked ourselves: what do we really think wrong, and why? What are the essentials of a Christian relationship? Is "sin" to be inferred from sexual acts, or must one know the inner content of a relationship before one can assess its moral worth? It proved impossible to consider homosexual problems in isolation, as it was increasingly felt that the criteria for judging all relationships are the same; and the group has also been compelled, of necessity, into a sweeping view of the sexual activities and morals of the modern world; and into a far wider "agonised reappraisal" of the traditional view of sex than it had intended. We have been forced to spend much time in trying to ascertain simply what are the sexual facts of life (as to which we found that even such a specialist body needed a great deal more information) in order to go further, or to consider Christian morals. (In this, as in other spheres, it is no good arriving at a conclusion until one knows all the relevant facts. The group has been horrified to discover how difficult it is to point to any reliable way of discovering them.) It would be unwise to anticipate the group's tentative conclusions until publication of the HSC pamphlet. But of this there is no doubt, that the Group now feel, more than when they began, that these problems are most serious; and that Pauline theology does not offer the modern world the equipment to answer them. Here is a problem too large for any one group--the redefinition of sin; and the answer to the question, "what is love?" West Byfleet Keith Wedmore The author of this article would like to emphasize that the account here given of the group's activities is entirely his own and does not necessarily reflect the views of the Group as such; and that the Group regrets that it cannot undertake to provide help form, or enter into correspondence on, personal problems at this time. Representations or suggestions (or, of course, offers of assistance) will naturally be forwarded. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Young Quaker magazine December 1960 Description An account of the resource The December 1960 issue of Young Quaker magazine published a 3-page article, "Towards a Quaker View of Sex," by Keith Wedmore that described the Quaker Group on Homosexuality and Other Problems of Sex and the study they are developing. Source A related resource from which the described resource is derived clipping in Keith Wedmore Papers https://www.exhibits.lgbtran.org/files/original/2aa4538eb70bd91ffc64b7c792d2a653.mp3 ff1f15aca3f01c293e9756af92316737 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Yunus Coldman interview Description An account of the resource An interview of the Reverend Yunus Coldman https://www.exhibits.lgbtran.org/files/original/c1d54f6eb9b690c97a5a345a39d3de9b.jpg 4b81c3357517efa2d67c17d11f803df0 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Still Image A static visual representation. Examples include paintings, drawings, graphic designs, plans and maps. Recommended best practice is to assign the type Text to images of textual materials. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Yunus Coldman interview (screencap) Description An account of the resource Screencap of Yunus Coldman interview https://www.exhibits.lgbtran.org/files/original/b5317ddd0cdfaf1f946955042025805c.jpg 173fa751af135040e42bb214b31565a7 Person An individual. Text Any textual data included in the document Zachary Jones was born and raised in Los Angeles, California in 1958. He was the youngest son of seven children born to Maggie and Frank Jones. Early in his life, his mother knew he had a strong call to God and to the church and encouraged his spiritual pursuits. He has been active in church ministry since he was a youth. As a teenager, he held his own Bible studies and was licensed as a pulpit minister in 1978 at the Mount Moriah Baptist Church.  Yet, Bishop Jones was religiously explorative because after his licensure with his local Baptist congregation, he moved his membership and affiliation to the Pentecostal denomination. He later joined West Adams Foursquare Church in Los Angeles, a largely black congregation within the predominately white denomination. This community encouraged Bible centered practice and instruction and while attending this church, Bishop Jones entered and graduated from Palos Verdes Bible Seminary, where he received his license in Systematic Theology. While at West Adams Foursquare Church, Bishop Jones decided that he needed to live his life fully as a gay man. As a teenager, he had wrestled with his sexual orientation and family/religious expectations. His oldest brother Larry is gay and as a youth, Zachary would hang out with him in the Hollywood gay community. These were contentious times as his family and religious communities were not supportive of gay persons so Zachary spent those early years fantasizing about a time when he could live sexually free. He made the first step towards this freedom by coming out to his mother and entering a self-imposed religious exile while he discerned what being gay meant for him socially and religiously. During this self-discovery period, Zachary tried different religious communities such as the Metropolitan Community Church, but he felt that these experiences were too white and foreign to him. Although he has a religiously eclectic background, he did not find a spiritual home again until he visited Unity Fellowship Church. Unity Fellowship Church Movement, Inc. is a movement that is dedicated towards fighting homophobia and injustice for all. It was founded and headquartered in Los Angeles by Archbishop Carl Bean. Initially Zachary was drawn to Unity Fellowship because of its work with the Minority AIDS Project, a group he was already volunteering with after his partner died from AIDS. During those early years, Unity Fellowship was a small congregation serving the needs of black gays and lesbians. Zachary eventually became more involved in the church, driving Archbishop Bean to do hospital visits and teaching Sunday School. He entered full-time ministry in 1987 when he was appointed Assistant Pastor of the congregation. He served in that capacity for five years when he was sent to New York City to form and pastor the first Unity Fellowship church, Unity Fellowship of Christ Church- NYC located in Brooklyn, New York. When he moved to New York he discovered that the area was in need of a stronger black voice to speak to the oppression facing their community. Thus, he founded a congregation that has a social justice ministry that prides itself on taking the concept of “church” outside of the regular Sunday service. After actively serving as pastor of the NY congregation, he was elevated to elder of the church. He joined the denomination’s House of Bishops and became the Administrator and Senior Bishop of the world-wide Unity Fellowship Church Movement, Inc. in 2007. Outside of the church, Bishop Jones is the founder of Breaking Ground, a lesbian, gay, and transgender, not-for-profit, youth educational organization. He is an activist for lesbian, gay, and transgender issues, such as violence, homophobia, and HIV/AIDS. He is a board member of Gay Men of African Descent (GMAD) and is also a founding member of New York State’s Black Gay Men’s Network. Finally, Bishop Jones finds fulfillment and contentment in being a husband, father, and jazz pianist. (This biographical statement provided by Zachary Jones.) Biographical Text Zachary Jones was born and raised in Los Angeles, California in 1958. He was the youngest son of seven children born to Maggie and Frank Jones. Early in his life, his mother knew he had a strong call to God and to the church and encouraged his spiritual pursuits. He has been active in church ministry since he was a youth. As a teenager, he held his own Bible studies and was licensed as a pulpit minister in 1978 at the Mount Moriah Baptist Church. Yet, Bishop Jones was religiously explorative because after his licensure with his local Baptist congregation, he moved his membership and affiliation to the Pentecostal denomination. He later joined West Adams Foursquare Church in Los Angeles, a largely black congregation within the predominately white denomination. This community encouraged Bible centered practice and instruction and while attending this church, Bishop Jones entered and graduated from Palos Verdes Bible Seminary, where he received his license in Systematic Theology. While at West Adams Foursquare Church, Bishop Jones decided that he needed to live his life fully as a gay man. As a teenager, he had wrestled with his sexual orientation and family/religious expectations. His oldest brother Larry is gay and as a youth, Zachary would hang out with him in the Hollywood gay community. These were contentious times as his family and religious communities were not supportive of gay persons so Zachary spent those early years fantasizing about a time when he could live sexually free. He made the first step towards this freedom by coming out to his mother and entering a self-imposed religious exile while he discerned what being gay meant for him socially and religiously. During this self-discovery period, Zachary tried different religious communities such as the Metropolitan Community Church, but he felt that these experiences were too white and foreign to him. Although he has a religiously eclectic background, he did not find a spiritual home again until he visited Unity Fellowship Church. Unity Fellowship Church Movement, Inc. is a movement that is dedicated towards fighting homophobia and injustice for all. It was founded and headquartered in Los Angeles by Archbishop Carl Bean. Initially Zachary was drawn to Unity Fellowship because of its work with the Minority AIDS Project, a group he was already volunteering with after his partner died from AIDS. During those early years, Unity Fellowship was a small congregation serving the needs of black gays and lesbians. Zachary eventually became more involved in the church, driving Archbishop Bean to do hospital visits and teaching Sunday School. He entered full-time ministry in 1987 when he was appointed Assistant Pastor of the congregation. He served in that capacity for five years when he was sent to New York City to form and pastor the first Unity Fellowship church, Unity Fellowship of Christ Church- NYC located in Brooklyn, New York. When he moved to New York he discovered that the area was in need of a stronger black voice to speak to the oppression facing their community. Thus, he founded a congregation that has a social justice ministry that prides itself on taking the concept of “church” outside of the regular Sunday service. After actively serving as pastor of the NY congregation, he was elevated to elder of the church. He joined the denomination’s House of Bishops and became the Administrator and Senior Bishop of the world-wide Unity Fellowship Church Movement, Inc. in 2007. Outside of the church, Bishop Jones is the founder of Breaking Ground, a lesbian, gay, and transgender, not-for-profit, youth educational organization. He is an activist for lesbian, gay, and transgender issues, such as violence, homophobia, and HIV/AIDS. He is a board member of Gay Men of African Descent (GMAD) and is also a founding member of New York State’s Black Gay Men’s Network. Finally, Bishop Jones finds fulfillment and contentment in being a husband, father, and jazz pianist. (This biographical statement provided by Zachary Jones.) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Zachary Jones Baptist Pentecostal Unity Fellowship Church Movement Zachary Jones https://www.exhibits.lgbtran.org/files/original/39890c00b30919a27549763b26245a0a.jpg e1376a9fbab9b5369cde03326b05d0b1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Person An individual. Biographical Text I'm Zhawa! My full indigenous name is Nigwigan Biinjibizo Waabani-Nodin Sa Zhawenim. It translates to: I have wings and fly about in the east wind carrying blessings. I was born in Milwaukee, Wisconsin; and I just recently turned 23 years old this year (2023). I have known all my life that I am a spiritual being put on earth with spiritual work to do, but for years I did not know what my purpose was, and what my work would be. I am still young, so my future work as a spiritual leader of people is still evolving. I grow spiritually each day and have come to understand that my primary spiritual work is not with people but rather with animals who end up in a shelter. I realized this is my spiritual assignment or mission on earth because I am gifted in working with animals. I commune with their spirits. I generally allow my spirit to merge with their hearts to learn from them whatever they need. Being able to tell me what they need helps them to calm down when they are distressed or dying. My ability to be informed by our spiritual connection eases their transitions when they are passing. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Zhawa East https://www.exhibits.lgbtran.org/files/original/1c404dc4c3255b4e51b781d541f32c57.mp3 3291be9ecb7681770c182efaf52d49ca Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The Historical Development of BIPOC Trans-spiritual Leadership Sound A resource primarily intended to be heard. Examples include a music playback file format, an audio compact disc, and recorded speech or sounds. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Zhawa East interview Description An account of the resource An interview of Zhawa East