Mountain Promise

Vol. 8, No. 3 The Newsletter of the Brushy Fork Institute Winter, 1998

Developing communities churches and citizens in partnership

by Father John S. Rausch

hen you pass by most churches on more desirable situation. The process meets immedi- WSunday or Wednesday evenings, the ate needs plus invests in long term dreams. Authen- singing inside invites you to join the service. How- tic community development includes greater eco- ever, on other days of the week the attraction may lie nomic activity coupled with an equitable distribution in the flurry of activity of social programs offered by of wealth. It builds trust among people and strength- the church. Some churches sponsor day care for ens local control, promoting inclusive participation children, teach literacy to migrant workers, host 12- and mobilizing resources locally and beyond. Ulti- step meetings like Alcoholics Anonymous, or house mately, successful community development envisions food pantries or rummage closets. Beyond their people cooperating with one another to meet their inspirational role, many churches play an active part needs in the context of community with respect for in the life of the community every day of the week. creation and future generations. People concerned about the pressing needs of In this essay I outline the role of the church in community frequently rely on the church as a re- community development. I describe the social prin- source and partner in community work. This work ciples that motivate church involvement, discuss spans efforts from emergency help for families to three models of ministry showing how the church establishing a cooperative with the unemployed. can respond, and underscore practical and unique Through working to meet needs, the church resources available in the church for community undergirds and strengthens community development. work. I conclude that the church and local citizens By community development, I mean a broad operate best as a partnership to meet a pressing need, array of activities that promise a better life for every- or to serve the poor, or to foster a dream about devel- one—a process that moves from a less desirable to a oping community. continued on page 2

Father John Rausch is a member of the Glenmary Society and a teacher at the Appalachian Ministries Educational Resource Center. AMERC is a training center devoted to preparing church leaders for effective ministry in Appalachia and other rural areas.

Topic this issue Churches and community development

Native churches review of Addie Social justice toolbox and development Davis' new book movements Following through page 5 page 8 page 9 on assignments page 11 Mountain Promise page 1 Developing communities continued from page 1 The Church’s Niche: Values The social philosophy of churches arises different denominations readily collaborate from basic principles and forms the basis for ecumenically to solve problems. Other needs church action in communities. The values of might beg a regional ecumenical approach, the church stand in contrast to many values because they exceed the resources of a local of the marketplace. church effort. Understanding the scale of the While the theology of the church teaches problem and knowing the degree of ecumeni- that every person possesses intrinsic worth as cal cooperation will help community people a son or daughter of God, the economic engage the church at the proper level to system values people according to transitory address the appropriate need. possessions like wealth or skills. The Scrip- tures encourage helping the least brother and Direct Service sister in society, while the economic system Direct service represents a short term rewards winners and abandons losers. Also, solution to a problem, serving an immediate the church represents a community of people need. Christians are called upon to meet the joined as the Body of Christ, needs of others in Matthew 25:31-46. The whereas the economic system treats passage describes the judgment scene when everyone as an isolated decision the sheep and goats are separated by whether Direct service maker motivated by self-interest. they fed the hungry, clothed the naked, projects that help Finally, a Christian views creation visited the imprisoned, etc. Most churches— individuals and the as the handiwork of the Creator even those not known for their social involve- larger community and as a gift for all to enjoy. Yet to ment—will collect funds for a family whose represent the least the industrialist the earth remains house burned, or for a neighbor facing a controversial, most merely a natural resource to exploit serious operation. Other churches that visible and easiest when the market demands it. recognize a stronger call to “compassion activities to fund. The church offers values ministries,” or social service, might establish a that build community. It says soup kitchen or run a used clothing store. everyone deserves respect as a dignified per- Direct service projects that help individu- son and not manipulation as a target of some als and the larger community represent the marketing strategy. It teaches that we must least controversial, most visible and easiest evaluate society not by the number of mil- activities to fund. This ministry allows lionaires created, but by the living standards individual churches to act alone. Christmas we tolerate for the poorest among us. The food baskets, visits to retirement homes and teachings of the church remind us that, home repair projects utilize skills available in bound to our brothers and sisters, we are most moderate sized congregations. Larger called to become co-gardeners with the Cre- projects, such as Habitat for Humanity, ator. The basis for the involvement of might require an ecumenical response of area churches in community development arises churches. Many times the local Ministerial from these few principles. Association coordinates a fund for specific needs, like emergency relief or traveler’s aid. The Church’s Response: Three All these efforts tie together various levels Models of ecumenical cooperation, while they con- The church responds to community tribute to meeting the needs of people and needs through three ministries: 1) direct represent a form of community development. service; 2) advocacy; and 3) social change. How an individual church chooses to re- Advocacy spond depends on various factors from theol- The advocacy model brings expertise to a ogy to resources to abilities. In some areas pressing situation in an efficient manner. An

Mountain Promise page 2 advocate pleads another’s cause, sometimes required. While local churches engage less in speaking on behalf of that person. advocacy ministry than in direct service, In Luke 4:16-20, Jesus enters the syna- occasionally a local parishioner speaks Span- gogue and reads from the scroll of Isaiah. ish or does pro bono legal work. An outside The message focuses on release of captives, ecumenical group can more easily fact find in recovery of sight for the blind and letting the a labor dispute or other politically charged oppressed go free. Theologians claim this issue, relieving the political pressure on the first public sermon of Jesus’ set the tone for local church and adding credibility to the His ministry and His perspective about the final report. reign of God. While churches shun partisan politi- Even today, churches can witness the cal involvement, those that take the sermon need for advocacy for those unable to repre- of Luke 4 seriously, stand with the most sent themselves. Someone in bondage needs disadvantaged. By speaking out through an advocate who knows the system. Other advocacy ministry, churches put words to a times folks need a companion as they face justice issue and contribute to a better life in litigation or an intimidating social agency. the community. Migrant ministry frequently involves advocacy for issues such as school problems Community Change Community change with children or labor mediation for workers. Community change minis- ministry, the most The advocate may monitor police excesses in try, the most sophisticated and sophisticated and certain neighborhoods or help women with- threatening ministry model, threatening ministry out legal papers get prenatal care. This deals with the root causes of model, deals with the advocacy ministry usually is coordinated by a problems. Frequently the root causes of prob- diocesan or regional church agency, like the struggle focuses on the “haves” lems. Office of Hispanic Ministry. and the “have-nots,” and the Advocacy can be vital during labor dis- arena entails a social, economic putes, which often involve disadvantaged or political problem—e.g. racism, poverty or workers with few alternatives. In factories elitism. The emphasis falls on local folks to and food processing plants, migrant workers, solve their own problems through demo- minority workers, the working poor and cratic, community-inclusive organizations, women frequently face disrespect, poor pay while the work of church representatives and verbal abuse. The Commission on facilitates the leadership skills of group mem- Religion in Appalachia sponsored a fact- bers. By emphasizing justice over charity, finding project in one labor dispute in eastern this ministry leads to greater local empower- Kentucky, and the Interfaith Committee on ment to effect a fairer, more democratic, Worker Justice sent an investigative team to a more participatory community that benefits labor struggle in western North Carolina. everyone. Both ecumenical groups heard testimony Again, relying on a deeper analysis in- from workers that indicated that churches spired by Luke 4:16-20, church workers need to advocate for changes and a just attempt to address the root causes of oppres- settlement. sion. They want the Good Samaritan, in Other advocacy ministries include pro- addition to caring for the victim of violence, tecting the environment, establishing a safe to make the road from Jericho to Jerusalem house for battered spouses, and defending safer. Critics of the community change people against financial rip-offs from check model cite the social problems seemingly cashers, loan sharks and rent-to-own stores. ignored by the preaching of Jesus. For ex- The ministry of advocacy especially ample, while Jesus liberated individuals from serves people when technical knowledge is continued on page 4 Mountain Promise page 3 Developing communities continued from page 3

various sicknesses, he never condemned slavery, the endeavors. The Campaign for Human Development worst malady of the time. Even St. Paul sent of the Catholic Church channels $6 million each year Onesimus, a slave, back to his owner, Philemon. to community groups throughout the U.S. The A possible answer comes form the intent of Jesus. Commission on Religion in Appalachia funnels about Jesus preached about the reign of God, a power that a half million dollars annually to specifically Appala- manifests itself in the community of believers. St. chian projects, and various denominations offer Paul understood this new existence as all-inclusive: restricted money for certain community work. Add “. . . there is no longer slave or free, there is no longer to this the volunteer power of the church, and com- male or female, for all of you are one in Christ Jesus” munities discover a valuable partner in development. (Galatians 3:28). Liberating folks from modern social Ministry always entails a two way street. The and economic slavery fulfills the intent of Jesus’ church has a theology and some resources for com- preaching by establishing right relationships in society munity development, but its programs can patronize so all can freely grow to their God-given human and degrade. The church can forget the humility of potential. service and espouse the world’s power and prestige. Self-help ventures epitomize community change With all its potential the church needs the honest ministry. Cooperatives and credit unions, owned and critique of those who have a special claim on its controlled by their members, empower local folks in resources—the disadvantaged, the oppressed and the economic matters. Non-profit corporations that are poor. Partnership suggests a mutuality and sharing. truly democratic empower people in social and politi- While the oppressed may need the church, the church cal ways. By addressing a variety of concerns like needs the oppressed as much to remain faithful to the land use, environmental issues, the tax system and proclamation of the reign of God preached by Jesus community education, self-help groups broaden in the Gospel. community participation and develop people in the process. Since the role of the church in community change ministry facilitates the growth of people in these organizations, church workers need skills in 1997-98 annual campaign group process, business and organizational develop- ment. These specialized skills usually come from the Brushy Fork kicked off its sixth annual cam- regional ecumenical level rather than from an indi- paign in 1997. Our appreciation goes to the vidual local church. The goals of this ministry unfold following individuals for their contributions to our continuously, because a single issue, like stopping the programs. pollution of a stream, represents only one step in the broader process of empowering people. Edna Sue Breeding Susan Brown Resources of the Church Robert E. Hille Knowing how to approach the church and at John Manchester what level opens the potential for partnership be- Martin County Vision/Zola Howell tween local community workers and the church. Robert and Elizabeth Menefee Sitting in the pews, managers, judges and politicians Frances E. Moravitz often hold the key to unlocking a problem. Occa- Tommy Mullins sionally the message of the Gospel and the encourage- Wolfgang and Elizabeth Natter ment of the church can spark a needed sense of jus- Tom Shattuck/Wilderness Road Tours tice. The church’s social teachings remain vital for Susan Spectorsky community work. Charolette Sweet The church also includes material and human Faith Young resources. Start-up funds come from local congrega- tions, from church agencies and from ecumenical

Mountain Promise page 4 separating worship from social action Appalachian churches and community involvement by Loyal Jones

I have been asked to comment on native churches tees, budget, and involvement in activities beyond the as they relate, or don’t relate, to social action. Over church. the past thirty years, I have spent a lot of time visiting Native Christians do get involved in activist rural non-mainline churches, interviewing people programs, perhaps because of the church if not about their religious lives, and taping sermons and through the church. Dan Gibson and Ollie Combs, testimonies. I have collected many minute books and Old Regular Baptists, were important leaders in the other material in which Appalachian Christians speak drive to get strip-mine control laws. Reverend Otis of their faith. Out of this I have completed a manu- King, a Missionary Baptist from Harlan County, script, Faith and Meaning in the Southern Uplands. Kentucky, was a strong voice for justice in the In my working life I have been associated with Brookside Mine strike of the 1970s. such groups as the Council of the Southern Moun- Maxine Waller is motivated by her religious tains, Berea College, Hindman Settlement School, beliefs to find ways to revive the culture and economy Settlements Institutions of Appa- of Ivanhoe, Virginia. Elder lachia, and other organizations Some [native Appalachian Tom Sutton, a United Baptist, that have been identified with Christians] come out of a Cal- was prominent in fighting the missionary activity in Appalachia. vinist tradition of keeping things takeover of land through colo- And, of course, I know a lot of simple, with a fear that one can nial charters in Knott County, middle- and upper-class mainline easily be distracted from the Kentucky, announcing meetings denominational believers. Per- primary worship of God by good in church, but keeping his two haps I have become one. things that lead one astray. activities separate. Bishop I have observed one major Willie Lamb, a black Pentecos- difference in outlook between tal, was a strong United Mine these two groups. People in the native churches that Workers supporter and now works on problems in I know—Old Regular, Primitive, United and Mis- McRoberts-Neon-Fleming caused by the closing of sionary Baptists, some Churches of Christ, some mines and unemployment. fundamentalist Methodists, and many varieties of Elder Elwood Cornett, Moderator of the Indian Pentecostal-Holiness people—tend to see church as a Bottom Association of Old Regular Baptists, worked place to find God, to seek redemption, to listen to the for many years to improve education through the Word expounded, to pray, sing, testify and give Kentucky River Educational Cooperative in Hazard, praise, as well as to relate to one another. Some come and is now a Distinguished Educator under the out of a Calvinist tradition of keeping things simple, Kentucky Education Reform Act. William Adkins, a with a fear that one can easily be distracted from the West Virginia coal miner and Pentecostal, testified primary worship of God by good things that lead one about becoming an effective UMWA leader after astray. being empowered “ to be a man” through his reli- Mainline church people, of course, have the same gious conversion experience. purposes and concerns. However, many in addition These Christians are involved, but in ways that tend to see the church as a means for personal and middle-class Christians may not always notice. Much societal development. To them the church serves as a of the work is personal. For example, when he was in vehicle for uplift programs, which implies commit- the mining business, John Preece, an Old Regular

continued on page 6

Loyal Jones is an author and historian and served as director of Berea College's Appalachian Center for many years. He continues to be active in Appalachian studies in his retirement.

Mountain Promise page 5 Native Christians The Christian Appalachian Project continued from page 5 Promoting cooperation Baptist, hauled coal to persons who could not afford to buy it and set up a sawmill to provide jobs for The Christian Appalachian Project was founded some of his neighbors. The sawmill failed at a six- in 1964 in response to the pressing economic and figure loss to Mr. Preece. social challenges in the Appalachian Region. As an This is not to criticize either group. Certainly we inter-denominational service agency, CAP strives to could question attitudes, mindsets and methods of promote a spirit of cooperation among religious both. Middle-class Christians have trouble relating groups. Working with various churches and chari- to the style and intensity of worship in native table organizations, CAP operates over 70 projects churches. Native Christians have similar problems throughout thirteen Appalachian states. with the mainline churches. My purpose here is to The programs offered are often staffed by volun- say that each group has its own basic outlook and set teers from across the country and serve people from of values in discerning what they as individuals infants to the elderly. CAP operates five child devel- should do with their lives and what the purpose of opment centers for infants to five-year-olds, providing the churches should be. Life in the region, and education for the children and parenting skills for certainly mutual respect, might be improved if each adults. Two recreational camps offer summer adven- were more tolerant of the other and their ways of tures and learning experiences to other children. doing things. Adult learning centers help adults study for and Attitudes and activities are changing and will obtain GED certificates. Teen center programs continue to change. Mountain people have accepted encourage and support young people in staying in many new things when they have made sense to school. Families in crisis can find assistance with them. Perhaps we mountain Christians are more physical and emotional needs through CAP pro- relunctant to change our religious ways than we are grams. Projects help people deal with spouse abuse, other practices, but I don’t see that as the problem family problems, home repair, and finding employ- that some have noted. ment. At least one study has shown that as people In addition to offering these services, CAP dis- become more urban, better educated, have more tributes millions of dollars worth of educational income, security and esteem, their degree of religios- materials, building supplies, food, clothing, school ity lessens. That is, other things like education, supplies and household goods to over a thousand career, success and relationships may be mentioned community organizations in the region. before God, whereas God tends to be first in the For more information, visit CAP's website at values of those who are poor, rural and without the www.chrisapp.org or write 322 Crab Orchard Road, esteem of others (Photiadis and Maurer, “Religion in Lancaster, KY 40446. an Appalachian State,” Religion in Appalachia. Morgantown: West Virginia University, 1978, pp. 171-228). There is room for a lot of Pauline humility, and my observation is that the native church members have the hang of this better than do those in mainline churches. Welcome back, Appalachian Reader! After a three-year break, the Appalachian Reader concern citizens’ organizations and profiles of groups is in production again. The publication covers the and people working in the region. work of citizens’ organizations and others working for To submit articles and information to the Appa- justice in the region. The Reader provides informa- lachian Reader, contact Kristin Layng Szakos, Editor tion about job openings, available resources and at 1132 Otter Street, Charlottesville, VA 22901. activities in the region. The new Reader will also Subscriptions to the Appalachian Reader are $15 per contain more in-depth analysis of regional issues that year and can be requested through the address above. Mountain Promise page 6 E K L N East • Kentucky • Leadership• Network Young people active in leadership program

Kenny Jones of the Jackson County youth leadership group presents Governor Paul Patton with an EKLN cap and a card of thanks for his finan- cial support of the program.

The pilot project of the East The Jackson County EKLN Directors, and the Northern Jack- Kentucky Leadership Network youth leadership group has been son County Committee. (EKLN) is underway with 58 taking advantage of opportunities EKLN youth participants will students from seven eastern Ken- beyond serving on local boards and travel to Frankfort in February and tucky counties participating in a attending workshops. In Decem- will attend the East Kentucky youth leadership program. Young ber group members attended a Leadership Conference in April. people from Breathitt, Jackson, town meeting with Governor Paul EKLN is a collaborative of Owsley, McCreary, Rockcastle, Patton, where they expressed their organizations working for commu- Letcher and Cumberland Counties thanks for his support of the pro- nity improvement in eastern Ken- have begun taking part in the gram by presenting him with a tucky: Big Sandy ADD, Brushy democratic process in their home thank you card and an EKLN cap. Fork Institute, Christian Appala- communities. The Jackson County group chian Project, Commonwealth The young people have at- meets once a month to discuss Fellowship Program, Eastern tended workshops focusing on their board experiences and plan Kentucky Women in Leadership, running meetings, planning for upcoming activities. The Forward in the Fifth, Leadership projects and serving on boards. As members serve on a variety of Kentucky, MACED, Morehead part of the program, they are also boards: the Jackson County Envi- State University, New Opportu- serving on boards in their commu- ronmental Task Force, the Conser- nity School for Women, and the nities. Current board members vation District, the local Forward UK Appalachian Center. (See serve as mentors to the students on in the Fifth educational affiliate, article in the summer 1997 issue of their boards. the Empowerment Zone Board of Mountain Promise.) Next Mountain Promise will focus on youth issues Mountain Promise, the newsletter of the Brushy Fork Institute, is published quarterly. Our next edition will examine issues for youth in Appalachia. We encourage readers to submit articles, reports, photos, line art or story suggestions. If you have an article or a story idea, contact: Mountain Promise Brushy Fork Institute Editor: Donna Morgan CPO 35, Berea College This issue produced with assistance from: Berea, KY 40404 Paula Isaacs Phone: (606) 986-9341 extension 6838 Peggy Pollard Fax: (606) 986-5510 e-mail: [email protected]

Mountain Promise page 7 from the bookshelf Here I Am Again, Lord Landon Colley: An Old Time Primitive Baptist Universalist Preacher

by Adda Leah (Addie) Davis

reviewed by Donna Morgan

Addie Davis is a Brushy Fork Associate that served with the McDowell County, West Vir- ginia team. She will appear at this year's Appalachian Studies Conference in Boone, North Carolina, where she will participate in a panel discussion with other authors who have ad- dressed religion in Appalachia. For conference dates and other information, see page 12.

“I received my ‘calling,’ or first spiritual experi- stems the emergence of his spiritual self. It is around ence, on the Siegried Line near Busbach, Germany, this experience that the rest of the book revolves. during World War II.” So begins Landon Colley’s The turning point in Landon’s spiritual life came recollections of a life spent in service to his church on the battlefield as he was passing ammunition to and God. another soldier in preparation for the impending Writing to reflect the oral tradition, author Adda fight. “Suddenly I heard preaching, as clear and plain Davis strives to preserve a personal and non-scholarly as I ever heard preaching in my life. It was Little approach while explaining the Primitive Baptist Henry Mullins, an old time Primitive Baptist Universalist religion. She uses many of Landon preacher who lived on Slate Creek in Buchanan Colley’s own words to chronicle his life’s journey, County, Virginia. . . . From that time on I was a both spiritual and physical. The book reaches beyond different man and it has stayed with me to this day. the sociological and historical aspects of the religion I’d never had an experience like that before and it has and provides the reader with a flavor of the language come to me often when I have been in doubt.” and the culture surrounding it. When Landon returned from the war, he didn’t Landon Colley's story begins in early childhood act directly on his arising spiritual consciousness. He with the death of his parents. He was only two years struggled to understand the meaning of his calling. old at the time, but his grandfather told him the story He had trouble understanding the significance of the of how his mother had raised up in bed and sang the “old preacher I had heard on the battlefield” over first two verses of Jerusalem, My Happy Home, an old more well educated and perhaps more sophisticated Baptist hymn. She then succumbed to the typhoid religious leaders. that had already taken Landon’s father. As one of But through a series of events, such as a car the youngest of eleven children, Landon found him- accident that left him praying for his young son, and self being passed from relative to relative, thus begin- through dreams and visions, Landon realized his ning a life in which prayer was often his only solace calling would lead him to the pulpit in the Primitive and refuge. Baptist Church. He began attending meeting regu- In addition to Landon Colley’s religious evolve- larly for “it is the Primitive Baptist experience that the ment, Adda Davis focuses on cultural aspects of the Lord prepares his servants.” region. She devotes chapters to hunting, formal and As Landon Colley became prepared, preaching informal education, work and responsibility, and did not come easily to him. He noted that in order courtship and marriage. Davis also describes for his sermon to be truly blessed it had to come from Landon’s participation in World War II, from which beyond himself. He describes his experience of being Mountain Promise page 8 blessed to preach: “People who have never experi- communities they are located in and eventually the enced the power of the Lord can’t understand. . . . if world.” Interwoven throughout the text are Biblical my britches legs don’t shake I won’t be in the stand references that lay the foundation for the Primitive long and the congregation won’t hear nothing but Baptist Universalist’s view of our world. The end of Landon. I don’t know why this happens except it is the book contains lists of churches, elders and mem- the power of God. . . . I do know that perfect love bers—an interesting historical resource for people casteth out fear and when I’m shaking I’m full of love who might be tracing their roots. and I’m not afraid.” Here I Am Again, Lord provides readers with a Here I Am Again, Lord also includes chapters on down-to-earth view of a long-standing religion in this the church’s customs, beliefs and rules. As Colley region. The conversational style in which it is writ- describes the particular beliefs of his church, he also ten, though sometimes a little hard to follow, allows provides a more broad-based observation about for an intimate view of the Primitive Baptist Univer- churches in the community. “Troubles in the salist faith. churches not only hurt the church but especially the

Here I Am Again, Lord by Adda Leah Davis, 4849 Valley Road, Rosedale, VA 24280. $15.70.

The American Friends Service Committee Working locally for social justice by Rick Wilson, West Virginia Economic Justice Project Director

The history of social justice movements in Appa- It is based on values held by Quakers and shared by lachia is an interesting and largely untold story. many others regarding the worth of all people. Ac- Historically, unions have been in the forefront of the cording to a statement adopted by the AFSC board, struggle, but churches, community groups and other “We cherish the belief that there is that of God in organizations have played significant roles. each person, leading us to respect the worth and In telling even part of the story, however, it is dignity of all.” important to distinguish between social justice move- Founded in 1917 by the Religious Society of ments and “missionary” efforts. In the former, local Friends, the AFSC initially provided alternative forms people work together to solve social problems, some- of service to conscientious objectors. This involved times with assistance and material aid from those assistance to war refugees on all sides. Over time, the outside the region. In the latter, local people them- mission of AFSC expanded to seek to understand and selves are seen as the problem by “benevolent” visitors address the root causes of poverty, injustice and war, from outside the region who seek to save the “na- and to work nonviolently for social and economic tives” from themselves. The missionary approach, by justice. its very nature, involves condescension and colonial Although the Quaker connection is still strong arrogance. Between these approaches, there is little within AFSC, the organization draws into its work or no common ground. people from many religious backgrounds who share a commitment to social and economic justice and AFSC: A brief history nonviolence. Among those who work with or con- The American Friends Service Committee tribute to AFSC around the world, one will find (AFSC) is one example of an international organiza- Muslims, Christians from many denominations, Jews, tion which has consistently worked to assist local Buddhists, atheists and many others. people in the struggle for social justice while avoiding continued on page 10 the partonizing aspects of the missionary approach. Mountain Promise page 9 Social justice movements: AFSC continued from page 9

Outside Appalachia, the work of AFSC has taken ginia. The program was originally intended to train some interesting turns. In the 1930’s it worked to women for nontraditional employment, which locally help Jews emigrate from Nazi Germany. It worked meant the coal mines. Not surprisingly, many of with war refugees in both world wars and many these women faced obstacles to their employment regional conflicts and has supported many self-help which included resistance and hostility. Unfortu- and development projects. In 1947, it shared with nately, the mining industry took a major down turn the British Friends the Nobel Peace Prize. shortly thereafter. Issues of civil rights and human rights have been NEW adapted to changes in the economy and the a central focus, which is not surprising given the needs of constituents by becoming an information history of Quaker involvement in the abolitionist and referral service helping low income people, movement and underground railroad before the Civil women, children and minorities in the community. War. The AFSC was first to publish Dr. Martin NEW has worked on issues of housing, employment, Luther King, Jr.’s famous “Letter from a Birmingham welfare rights, domestic violence, civil rights, counter- Jail.” In 1958, it sponsored Dr. King’s visit to India ing racism and sexism, and economic development. It during which he met with nonviolent groups and coordinates an annual Black History celebration in studied nonviolent techniques for fostering social February and regularly offers educational programs to change. In 1968, it provided nationwide support to local schools and the community. the Poor People’s Campaign. In 1989, AFSC established the West Virginia Economic Justice Project (WVEJ) as a statewide AFSC in Appalachia information sharing and networking resource for In Appalachia, AFSC has both provided relief groups and individuals interested in social and eco- and material aid and worked to assist local organiz- nomic justice and nonviolence. Over the years, ing. In 1931, President Hoover asked the organiza- WVEJ has worked to support union members and tion to feed the children of unemployed coal miners their families involved in labor disputes such as the in Appalachia. Later, AFSC cooperated with the Pittston strike and the Ravenswood lockout; offered Roosevelt administration to set up a variety of pro- programs for schools, colleges and community groups grams under which the unemployed miners could on labor history, popular education, economic lit- help themselves through building self-help home- eracy, Appalachian culture, nonviolence, community steads (of which Arthurdale in West Virginia is prob- economic development and social justice; worked in ably the best known) and the development of cottage communities and schools affected by racial conflicts; industries and cooperatives. During the Kentucky supported the development of multicultural educa- mine wars, AFSC sent shipments of clothing and tional programs dealing with diversity and tolerance. material aid to families affected by the strikes in Two popular programs offered by WVEJ include Harlan County. the Help Increase the Peace program (HIP) and A concern with the well being of residents of the Listening Projects. HIP is a three-day program of- coal fields has been a consistent theme in AFSC fered to schools and community groups which deals history. In 1979, it established New Employment with alternatives to violence, prejudice reduction and for Women (NEW) in Logan County, West Vir- positive social change. Listening Projects are commu- continued on page 12

To learn more about the West Virginia Economic Justice Project, contact: Rick Wilson, Project Director American Friends Service Committee West Virginia Economic Justice Project PO Box 1964 Charleston, WV 25327 (304) 529-3890

Mountain Promise page 10 toolbox Following through on task assignments Much of the actual work for a project takes place outside regular meetings. As volunteers try to balance jobs, family life and their work in communities, finding time to follow-through on task assignments can be difficult. There are some steps that groups and individuals can take to make working on projects a little easier.

The whole group can: When the group decides a task needs to be done, be sure someone agrees to do it. Avoid the trap of saying something needs to happen but not assigning a name to the task.

Assign a recorder during meetings. The recorder takes minutes and has them typed and distributed to all group members between meetings. The minutes should include clear reference to task assignments and the names of people who agreed to do them. Minutes should be sent out soon after the meeting and well before the task assignments are expected to be done, so people have a written reminder of their re- sponsibilities.

Assign someone to be the group reminder. The reminder calls people between meetings to remind them of task assignments and of the next meeting time and place.

Divide tasks into smaller parts. For example, rather than assigning one person to find out about all the publicity possibilities for a group event, have an individual check into newspapers, another into radio, and another into the local cable station.

Avoid asking too much of one person. Some people have a hard time saying no, and there is a real danger of burn out if other group members are not sensitive to the fact that one person may be taking on too much. Remember that assigning tasks to new members gives them real ownership of a project.

Team people up on task assignments. Pair up someone who is experienced at a task with someone who wants to learn about that job. That way the group is provid- ing a learning experience and increasing its own resource base.

Plan fun work parties for large tasks or projects requiring lots of physical labor. Include refreshments or a meal and have fun awards for such things as most phone calls made, most envelopes stuffed or the oddest find in a trash cleanup.

As an individual you can: Keep track of tasks on your calendar. Write in things like when you expect to hear from someone or receive material and what you’ll do if what you expect doesn’t hap- pen. From the calendar you can create a prioritized to-do list to help you plan ahead. Having some idea of the steps and time required to complete a task keeps you ready for the next move.

Mountain Promise page 11 Social justice: AFSC continued from page 10 nity surveys in which volunteers conduct in-depth A current focus of AFSC programs is countering interviews with residents in order to find positive the negative effects of welfare “reform” on working solutions to social problems. The results of the class and low income people. Efforts include moni- Listening Project are then used as a basis for further toring and documenting the effects of welfare repeal; organizing and education. WVEJ has conducted publishing a welfare rights handbook for recipients, Listening Project trainings on a variety of subjects, advocates and mediators; working to change state including criminal justice, civil rights/human rights, policy on issues of access to education, SSI, public domestic violence, hunger, and community eco- sector employment and worker protection; and work- nomic development. ing with others to lay the foundation for a broader movement for economic and social justice. from the calendar Appalachian Studies Conference East Kentucky Leadership Conference March 20-22, 1998 April 24-25, 1998 The twenty-first annual conference of the This year’s East Kentucky Leadership Confer- Appalachian Studies Association will be held at ence will be held in Ashland, KY. During this Appalachian State University in Boone, NC. Con- annual conference, local leaders meet to discuss ference sessions address a variety of regional topics. current issues in eastern Kentucky. For registration For more information, contact the Appalachian information, contact Johnda Barker at the Ashland Studies Association, PO Box 6825, West Virginia Area Convention and Visitors Center, (606) 329- University, Morgantown, WV 26506; (304) 293- 1007 or 1-800-377-6249. 8541.

In celebration of Brushy Fork's tenth anniversary et ears of l som hin we're gathering leadership stories from Associates. y ead or g 10Ten ership f The first twenty-five people who submit a story will receive a Brushy Fork t-shirt and be entered in a drawing for $100 to be given to a community organi- Don't forget! zation. Stories will be published in an anniversary We need your stories! newsletter. For details, see the fall 1997 issue of Mountain Promise or call the Brushy Fork office.

Brushy Fork Institute Berea College CPO 35 Nonprofit Org. Berea, KY 40404 Third Class U.S. Postage 606 986-9341 ext. 6838 PAID Berea, KY 40403 Permit #19

Printed on recycled paper Mountain Promise page 12