Dialogue within the Quaker International Seminar Program for West Africa

Dialogue is a critical practice in which one or more people have a conversation with one another, often but not limited to a particular issue or set of topics. Those taking part in a dialogue both learn about each other and co-create new knowledge from their discussion, even if just for themselves. This creates a basis for understanding, working, and co-creating with dialogue participants in the future. An important case of a successful dialogue can be seen in the 1960s: “Quaker seminars…offer everyone an opportunity to express his or her viewpoint.” This statement given by a seminar organizer, Laurence Naish, in 1966, described the underlying intention of a series of dialogues organized in the 1960s by the American and British branches of the Society of Friends (also known as the Quakers), entitled the “Quaker International Seminar Program for West Africa.” During recent research in the National Archives of The Gambia, I came across archival documents—including letters and reports from the Gambian participant, materials given to participants by the organizers, and preparation materials—from the 1966 Quaker Seminar held in Bouake, Côte d’Ivoire.[1] The Quaker documents emphasized that “points of view may be exchanged freely” and people “from a variety of professional, cultural and national backgrounds” may be brought together “for meaningful communication.” As I read through these papers, I saw the emphasis that both the organizers and participants placed on creating an atmosphere where a truly open and honest dialogue could flourish.

            The Society of Friends has a long history of utilizing dialogues between members of different communities, faiths, and backgrounds in order to express their faith, and especially, their ideals on particular issues such as the abolition of slavery. One example of this can be found in the dialogue-style of pamphlets frequently written and distributed by Quakers beginning in the seventeenth century: these often tackled timely—and sometimes controversial—issues, such as in the “Interesting Dialogue between the late Dr. Samuel Johnson, and Mrs. Knowles, the ingenious Quaker,” published in 1807, in which the Quaker Mrs. Knowles argues in favor of gender equality: “I hope in another world the sexes will be equal” (p. 442). This expanded as the Society became more global in their approach in the twentieth century. Beginning in the 1920s, they became involved in international dialogue initiatives through their organizing of ‘Friends Centers’ in European cities, and later globally, to provide “a continuous forum for dialogue within local civic and diplomatic communities,” particularly for the goal of pacificism in the aftermath of the First World War (Collett 2010, p. 3). These Centers provided an opportunity for diplomats and political actors from throughout Europe (and later globally) to interact and discuss ongoing issues with one another in a less formal venue than the League of Nations or later the United Nations. It was this work in the realm of international diplomacy that led to the Society becoming involved in organizing dialogues in West Africa after many nations had gained independence.

The Quaker Seminars in West Africa had the purpose to both “open and keep open channels of communication where communications have been weak” and to allow for “problems of importance for the future of West Africa…[to] be faced honestly.” The explainer given to Seminar participants describes that “The program seeks to provide a setting and an atmosphere in which…points of view may be exchanged freely, and solutions explored realistically.” Likewise, “no resolutions are…passed and no minutes are kept,” ensuring that participants could speak freely without worry of potentially controversial statements getting back to their governments. The characteristics of these Quaker Seminars draw directly from their beliefs: for example, the Quaker religious service consists of the congregation waiting for someone to be moved to speak, during which members will ‘listen’ for the Holy Spirit; once someone has spoken, members will then consider this contribution thoughtfully (Hare 1973, p. 76). Likewise, the Society’s Faith and Practice describes some gatherings as allowing Friends to “speak their thoughts and personal experiences during a period of worshipful listening” (p. 108). These core concepts within the Society—listening and thoughtful consideration of others’ speech—greatly benefitted their dialogic work and outreach in West Africa through the International Seminar Program.

The Gambian delegate to the 1966-1967 Quaker International Seminar in West Africa, George Joiner, explained that “This seminar…enabled people of varied national backgrounds to exchange ideas freely.” It was “quite different from other seminars [and] helpful especially to young people,” departing in some ways from internationally organized conferences in which the point was to persuade or impart a particular political message. Joiner’s report on the Seminar especially praised the free exchange of ideas that the participants—from both Francophone and Anglophone West African countries—were able to engage in. The topics that were discussed focused on pressing issues for the newly independent states, under the general theme of “Leadership and the Progress of Development.” A topic of particular interest for Joiner was “The Contribution of Youth to Society,” which was discussed towards the end of the seminar: Joiner and S. Toure of Côte d’Ivoire argued that, among other important elements of youth in society, “Young people must serve as a conscience of society.” Although there were disagreements throughout the dialogues, the Director of the seminar, John Volkmar, noted that “disagreements were temporary and almost always stimulating. The experience was profound.”^[2] The importance placed on this ability to communicate, despite a difference in views, is a critical element for us to reflect on.

These principals are ones that enabled—and still could enable—open and honest communication about issues facing West African nations. While Joiner was writing in 1967 after the seminar, only two years after The Gambia’s independence, his discussion of the dialogues therein is still important for us to reflect on in 2024. The ability for current and future decision-makers to meet and discuss pertinent topics, without the pressure of resolutions or the worry of whether the content of their discussions may be spread, enables open lines of communication that may otherwise not be present. Likewise, the focus on not passing resolutions but instead to learn more about what others in governance spaces were discussing helped to enable more thought-oriented, rather than action-oriented, discussion. While the Quakers are still active in the promotion of dialogue and peace in Africa, such as through the Quaker Peace Network, the Quaker International Seminar Program in West Africa is no longer ongoing. Other organizations, such as the Economic Community of West African States (ECOWAS), may be seen as too involved in the day-to-day governance of the region to effectively promote this type of apolitical dialogue. Programs such as the Quaker International Seminars, which promoted a dialogic approach to bridging the gaps of language and nationality between participants, are valuable experiences for those who participate. By creating an atmosphere that was conducive to dialogue and finding common ground between participants from across West Africa, the Quaker International Seminar Program helped foster a dialogue at a time of critical importance in the region.

[1] The Gambia National Archives (Banjul), file EDU 2/405, “International Dialogues in West Africa”.

[2] “Directors Report on Africa V: Leadership and the Processes of Development, Bouake, Ivory Coast,” American Friends Service CommitteeArchive, Philadelphia, PA.