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Public Universal Friend: Difference between revisions
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The [[Public Universal Friend]] (born Jemima Wilkinson; November 29, 1752 – July 1, 1819), was born as a fourth-generation English-American to a Quaker family in Rhode Island, and [[sexes#Assigned female at birth|assigned female at birth]]. As a child, the person was strong and athletic, loved animals, and was an adept rider and avid reader.<ref>Wisbey (2009), pp. 2-5, 53; Moyer (2015), pp. 13-14</ref><ref name="Lamphier-Welch-331"/> The person suffered a severe illness in 1776 (age 24), and reported having died and been reanimated by God (who proclaimed there was "Room, Room, Room, in the many Mansions of eternal glory for Thee and for everyone") as a genderless evangelist named the Public Universal Friend.<ref>Wisbey (2009), pp. 10-12; Moyer (2015), pp. 12, 18; Brekus (2000), p. 82; originally spelled ''the Publick Universal Friend'', a name which referenced the term for Quakers who traveled to preach, "Public friends".</ref><ref>Michael Bronski, ''A Queer History of the United States'' (2011, Beacon Press, ISBN 978-0-8070-4465-0), p. 50; Douglas L. Winiarski, ''Darkness Falls on the Land of Light'' (2017, ISBN 1469628279), p. 430; James L. Roark, Michael P. Johnson, Patricia Cline Cohen, ''The American Promise, Combined Volume: A History of the United States'' (2012, ISBN 0312663129) p. 307.</ref | The [[Public Universal Friend]] (born Jemima Wilkinson; November 29, 1752 – July 1, 1819), was born as a fourth-generation English-American to a Quaker family in Rhode Island, and [[sexes#Assigned female at birth|assigned female at birth]]. As a child, the person was strong and athletic, loved animals, and was an adept rider and avid reader.<ref>Wisbey (2009), pp. 2-5, 53; Moyer (2015), pp. 13-14</ref><ref name="Lamphier-Welch-331"/> The person suffered a severe illness in 1776 (age 24), and reported having died and been reanimated by God (who proclaimed there was "Room, Room, Room, in the many Mansions of eternal glory for Thee and for everyone") as a genderless evangelist named the Public Universal Friend.<ref>Wisbey (2009), pp. 10-12; Moyer (2015), pp. 12, 18; Brekus (2000), p. 82; originally spelled ''the Publick Universal Friend'', a name which referenced the term for Quakers who traveled to preach, "Public friends".</ref><ref>Michael Bronski, ''A Queer History of the United States'' (2011, Beacon Press, ISBN 978-0-8070-4465-0), p. 50; Douglas L. Winiarski, ''Darkness Falls on the Land of Light'' (2017, ISBN 1469628279), p. 430; James L. Roark, Michael P. Johnson, Patricia Cline Cohen, ''The American Promise, Combined Volume: A History of the United States'' (2012, ISBN 0312663129) p. 307.</ref> | ||
The Friend refused to answer to the previous name any longer,<ref name="Moyer-12 Winiarski-430 Juster-MacFarlane-27-28">Moyer, p. 12; Winiarski, p. 430; and Susan Juster, Lisa MacFarlane, ''A Mighty Baptism: Race, Gender, and the Creation of American Protestantism'' (1996), p. 27, and p. 28.</ref> quoted [[:wikisource:Bible (King James)/Luke#Chapter 23|Luke 23:3]] ("thou sayest it") when visitors asked if it was the name of the person they were addressing, and ignored or chastised those who insisted on using it. The preacher shunned the name completely, having friends hold realty in trust rather than see the name on deeds and titles. Even when a lawyer insisted that the person's Will should identify its subject as having been born under the name Jemima, the preacher refused to sign that name, only making an X which others witnessed, despite being able to read and write.<ref name="Brekus-85">Catherine A. Brekus, ''Strangers and Pilgrims: Female Preaching in America, 1740-1845'' (2000), p. 85</ref> | The Friend refused to answer to the previous name any longer,<ref name="Moyer-12 Winiarski-430 Juster-MacFarlane-27-28">Moyer, p. 12; Winiarski, p. 430; and Susan Juster, Lisa MacFarlane, ''A Mighty Baptism: Race, Gender, and the Creation of American Protestantism'' (1996), p. 27, and p. 28.</ref> quoted [[:wikisource:Bible (King James)/Luke#Chapter 23|Luke 23:3]] ("thou sayest it") when visitors asked if it was the name of the person they were addressing, and ignored or chastised those who insisted on using it. The preacher shunned the name completely, having friends hold realty in trust rather than see the name on deeds and titles. Even when a lawyer insisted that the person's Will should identify its subject as having been born under the name Jemima, the preacher refused to sign that name, only making an X which others witnessed, despite being able to read and write.<ref name="Brekus-85">Catherine A. Brekus, ''Strangers and Pilgrims: Female Preaching in America, 1740-1845'' (2000), p. 85</ref> | ||