This book is a fictionalized account of the actual life of a Quaker shunned from Brandywine, Pennsylvania in around 1800, who then moves to the lawless, slavery dominated frontier of the western tip of Virginia (near the Cumblerand Gap). He is originally shunned for marrying a 15-year-old orphan, who had been a servant in his home, after his wife dies just after giving birth to their fifth child. (The Quakers had prohibitions against underage marriage as well as exploitation of servants. Most marriages of colonial era Quakers were between men and women in their mid-20s.) Later in Virginia, he breaks even more Quaker principles, including prohibitions against slave ownership, and the story traces what happens to him and his family as a result.
The book is written in very spare, almost arid language, that evokes a particular Quaker style. It won the Governor General's literary prize in Canada. Words describing or conveying emotion are not used much, and not at all by any of the characters (none of them says "I was angry," or "I am so happy", for example).
Despite their significant role in the founding of the U.S. through their religious colony in Pennsylvania as well as populating neighboring regions in colonial New Jersey and Delaware and the role that their value system played in the drafting and ratifying of the Constitution (the Constitutional Convention was held in Philadelphia, and Del, Penn, and NJ were the first three colonies to ratify the Constitution), the Quakers seem to me to be a understudied aspect of U.S. history. They get overshadowed by the Southern slavery and the New England Puritanism. This book, together with some other books that have come out in the last few years, "Quaker Constitutionalism and the Political Thought of John Dickinson" by Jane Calvert and "Not All Wives: Women of Colonial Philadelphia" by Karin Wulf do a great job of bringing this history to light.
The thing I suspect may be most challenging about this book is Daniel Dickinson's appallingly bad record at maintaining the Quaker principles. The author shows us why, but doesn't hit us over the head with it, and it may not be as obvious to some readers not familiar with Quakers. The beginning and the end of the book refer to Daniel's father saying to him: "Thee must find a proper mother for thy orphans." The grandfather's reference to the children as "orphans", when their father, Daniel, is still living, reflects a dissociation about the responsibility any father has to meet the needs of his children? It is true that paternity was not provable, but calling the children your "orphans" seems a bit of a stretch and even to reflect a latent aggression. This is particularly inapposite to Quaker views of men having personal responsibility for their children. It appears to be a form of dissociation passed down from father to son, likely because of that absence of nurturing from the father, and it reflects a lack of emotional availability, which creates men who have a stated, often pompous, fealty to these principles but who have difficulty understanding their meaning or processing how to apply them in practical situations. Daniel's obliviousness to the reason the Quakers shunned him, i.e. why it is an exploitation to marry a teenage orphan servant, and his inability to consider or even identify other means for resolving some of the situations he gets into (including perhaps marrying an adult woman in the first place when he became widowed), reflect how this emotional unavailability deprives him.
It makes him a "bad dad" as well, placing all the pressure on Ruth Boyd to tend his children (the Quakers considered it the responsibility of both parents to meet the needs of children). Also, many Quaker women took economic responsibility for themselves; this was not always easy to do, given the laws of coverture and other prohibitions. In marrying a teenager, who in addition to her immaturity had not been raised with the Quaker psychological support required to do this, he left himself without an equal partner. Ruth eventually does make a good contribution to the family income, but nothing like what would be accomplished by a Betsy Ross-style Quaker.
It is likely he was this way his entire life, and his first wife, Rebecca Grube, may have been this way as well. The Quakers were believers in family planning and by the mid 1700s were managing family size such that the Grube-Dickinson action of risking her and their children's lives by having so many children seems anomalous and may have been another act where the Quakers values lacked meaning to them and tragedy resulted. Or they may even have been rebelling against the hypocrisy of their own Quaker parents (including statements like the one Daniel's father may have made to him, labeling his children "orphans").
The central message of the book seems to me to be that even a very humanistic type of religion like the Society of Friends is inadequate to support human development and ethical conduct and to protect human rights. The Friends regarded both men and women, and people of all races, to have the same fundamental rights and responsibilities, and their meeting style of worship (which had no preacher) was designed to allow individuals space for expression, contemplation, and individual action (in contrast to requiring conformity to one true means, such as the Catholic Church requires, or establishing privilege in one sex, again as the Catholic Church requires, or one race, as some other religions do). These values show up in the U.S. Constitution, including in its being drafted around rights of Person, not rights of Man, as other contemporaneous Enlightenment Era documents, such as the French Constitution did.
One of my favorite scenes in the book is Ruth Boyd's coming into her own at the funeral held late in the book. Her authentic personal speech is characteristic of one of the best qualities of the Quakers, which was how they allowed women space to be their own people, even if sometimes in this arid thinking, but not feeling, style. They did not believe in "original sin" or "Adam's Rib" and saw men and women as separate people, even in marriage (they saw marriage as being about being "help-meets for each other").
For this reason, many of the leading women of United States history, from Susan B. Anthony to Alice Paul, to Rosa Parks, right on through to Hillary Clinton (who seems to me likely to have some of this Quaker background as well, particularly in her vision of children's rights as being based on presumed competence of the child), came out of this Quaker background. The unfortunate irony and distortion is that they needed the Quaker religion to develop this, as the political economy remained almost entirely dominated by men for many years, and, even today, we have Supreme Court Justices such as Scalia who try to redefine the word "Person" (he says it means only heterosexual adult male, male fetus or corporation or association). Because the Quakers were a minority of the population, particularly after large influxes of immigrants with other belief systems, including not just other Protestant belief systems, but those of Catholicism, Judaism, Eastern religions, Islam, warrior cultures, slaveholding cultures, etc., they have always been somewhat of a minority, despite paradoxically being at the center of developing the Constitution. They have also been at odds with some legal systems in United States history, such as sanction of slavery and the laws of coverture (a marriage law that "the two shall be one and that one shall be the man"; the coverture laws have been repealed but we still have vestiges of the coverture system in place).
I am one of the other descendants of this man, along with the author, through the boy John Carter Dickinson, who is born to Daniel and Ruth Boyd, so I know a bit of the subsequent story if it is interesting to readers. John Carter Dickinson later moved to Kansas during Bleeding Kansas days; his grandson, William Boyd Dickinson, in about 1910 married a woman who became the first woman elected to a Board of Education in the state of Missouri. Her name was Alice Hillman and she was the daughter of a family with Quaker roots in colonial New Jersey, just across the Delaware River from Daniel Dickinson's colonial ancestors; her family did not have this troubled history that the Daniel Dickinson family did. One of their sons, this author Linda Spalding's father, Jacob Alan Dickinson, a desgregationist, was then elected in 1954 by the people of Topeka to be President of the Board of Education when they decided to integrate, peacably, their elementary schools of their own initiative while Brown v. Board of Education was pending.
Another nexus of this family with U.S. history is that Daniel Dickinson's grandparents, Joseph Dickinson and Elizabeth Miller, are also the 5g grandparents of Richard Nixon, who was actually raised as a Quaker in the 20th Century. Nixon's family history took a different path, including strains of Midwestern and Southern California evangelical Quakerism, including a fundamentalist group that took the Bible literally, and "programmed meetings" with preachers, in contrast to more science-interested "original" Quakers and their unprogrammed, "priesthood of all believers", original Quaker meeting style.
Not all Quakers may have been as emotionally impoverished and hypocritical in behavior as Daniel Dickinson or Richard Nixon, but certainly the religion seems not to have recognized or supported individual emotional experience in the way it needed to in order to make its values more readily accomplished in the practical world. Also, as the book illustrates, laws of slavery and of coverture that other cultures and populations imported to the United States made this even more challenging. And the fact paternity was not provable until 1970 may have presented a challenge to the Quaker's "truth-seeking" and emphasis on men and women having the same rights and responsibilities.
Nonetheless the Quaker belief system was innovative for its day, a huge advance on other Enlightenment Era philosophies. Knowing the Quakers and their values sheds a lot of light on why our Constitution says what it does, as well as in what needs to be done and "not put down the plow until you've finished the row" (as Alice Paul would say), in realizing in practical terms the rights and responsibilities of citizenship in the United States.