{"id":3135695,"date":"2026-03-01T01:55:00","date_gmt":"2026-03-01T06:55:00","guid":{"rendered":"https:\/\/www.friendsjournal.org\/josiah-marvel-na-kamati-ya-urekebishaji-wa-raia\/"},"modified":"2026-03-30T14:59:56","modified_gmt":"2026-03-30T18:59:56","slug":"josiah-marvel-na-kamati-ya-urekebishaji-wa-raia","status":"publish","type":"post","link":"https:\/\/www.friendsjournal.org\/sw\/josiah-marvel-na-kamati-ya-urekebishaji-wa-raia\/","title":{"rendered":"Josiah Marvel na Kamati ya Urekebishaji wa Raia"},"content":{"rendered":"\n

Kurudisha Historia ya Quaker Kuchu<\/strong><\/h4>\n\n

Jambo moja ninalolithamini kuhusu Quakerism ni msisitizo wake juu ya umuhimu wa kutafakari juu ya imani na mwongozo wa mtu binafsi, ili viweze kuathiri, kuunda, na kuhamasisha juhudi zake za kujenga ulimwengu wa amani zaidi. Quakerism ni mila ya kidini inayotegemea vitendo. Kusikiliza kwa utulivu ni muhimu, lakini vitendo ndiyo vinavyofanya imani ya Quaker kuwa na athari na kuleta mabadiliko ulimwenguni. <\/p>\n\n

Tangu karne ya kumi na saba, Marafiki wamepata sifa ya kushuhudia dhidi ya vurugu, ubaguzi, na mateso. Hadithi tunazozisimulia kuhusu sisi wenyewe kama Marafiki ni pamoja na masimulizi ya wapinga vita wenye ujasiri; watetezi wa kupinga utumwa wenye ujasiri; wahamasishaji wa kukomboa wenye ujasiri; watetezi wa haki za wanawake wasiokoma; na wahamasishaji wa haki za kiraia wasio na hofu. Nimeona na kuthamini njia ambazo Marafiki wanakuwa na uwezo mkubwa wa kuchunguza na kuhakiki hadithi tunazozisimulia kuhusu sisi wenyewe kama mashujaa wa haki za kijamii. Tunachuja mitholojia yetu na kuangalia zaidi ya mashujaa wetu wa Wakwekari, tukitafuta kinachoweza kuwa kweli na kinachoweza kuwa kimesimuliwa kutokana na chanzo cha kiburi cha pamoja, upendeleo, na kutoelewana. Kushughulikia kwa usahihi madhara halisi ambayo Marafiki wamesababishia watu waliokandamizwa na walioonewa ni kazi muhimu. Ninafurahi kuona Wakwekari wakifanya ufunuo unaoendelea tunapotafsiri matokeo mapya kutoka historia yetu ya pamoja. <\/p>\n\n

Kinachoendelea kunishangaza, hata hivyo, ni jinsi Friends wanavyoonekana kujua kidogo (au kuzungumza) kuhusu vitendo ambavyo Quakers walichukua kuelekea kulinda na kutetea haki na hadhi ya watu wa kike, wa kiume, na wa jinsia mbili wanaopendana na watu wa jinsia moja. Hadithi ngapi za moto wa kambi zimesimuliwa kuhusu shirika huko New York City lililolinda maelfu ya wanaume kuchu dhidi ya kufungwa jela kwa sababu ya tabia zao za kimapenzi mwishoni mwa miaka ya 1940 na mwanzoni mwa miaka ya 1950? Vitabu vingapi vya waanahistoria wa Quaker vinasherehekea uchapishaji wa kijitabu kilichoandikwa na kundi dogo la British Friends mnamo 1963 ambayo wasomi wanakitambua leo kama tathmini ya kwanza ya umma na chanya ya tabia za kimapenzi za kuchu kutoka kwa kikundi cha kidini? Vitabu vingapi vya Quaker vinazungumzia kauli isiyo rasmi iliyoandikwa katika Mkutano wa Kila Mwaka wa Friends General Conference mnamo 1972 ambayo wasomi wanaitambua leo kama tathmini ya kwanza ya umma na chanya ya kuwa na jinsia mbili? Ni nani anayezungumza kwa maarifa na kiburi kuhusu ushiriki wa Quaker katika uharakati wa mapema wa haki za kuchu mwishoni mwa miaka ya 1960 na mwanzoni mwa miaka ya 1970, wakati tamaa ya jinsia moja ilikuwa imeunganishwa sana katika mawazo ya watu kwa ujinai, upotovu, na dhambi? <\/p>\n\n

Mwanzoni mwa miaka ya 2010, muda mfupi baada ya kupata uanachama katika Mkutano wa Gainesville (Fla.) na wakati uelewa wangu wa tabia yangu ya kimapenzi kama mtu wa kuchu ulipokuwa unaendelea, niligundua kuwa nilikuwa na hamu ya kujifunza kuhusu historia ya msaada wa Quaker kwa ukombozi wa kuchu. Nilikuwa na shauku ya kujua ni nini Quakers walichofanya kukaribisha na kuthibitisha watu wa kike, wa kiume, wa jinsia mbili, waliobadilisha jinsia, wenye sifa za jinsia zote mbili, wasio na hisia za kimapenzi, na kuchu (LGBTIAQ+) wakati wa kati ya karne ya ishirini, hasa wakati watu wa kuchu walipokuwa wakilenga na maafisa wa sheria, mahakama, taasisi za kisaikolojia na kimatibabu, na kanisa kwa kiwango cha chuki ambacho hatukuwa tumeona hapo awali. Je, Friends walikuwepo kujibu? <\/p>\n\n

Sikukulia katika familia ya Kikristo, lakini uzoefu niliokuwa nao nilipokuwa kijana katika kwaya ya vijana katika kanisa la Methodist kaskazini-kati mwa Florida ulinifundisha kuwa jamii za imani zinaweza kuwa na chuki kwa watu wa LGBTIAQ+. Uchunguzi wa haraka wa vichwa vya habari pia ulinifunulia kuwa ingawa watu wa LGBTIAQ+ walipewa haki za kisheria na utambuzi mkubwa zaidi katika filamu na televisheni, jamii za kidini ziliendelea kuwatesa watu wa LGBTIAQ+ kwa maneno ya chuki, theolojia yenye sumu, na\u2014katika baadhi ya matukio\u2014huduma za ex-gay zenye unyanyasaji. <\/p>\n\n

Uzoefu wangu miongoni mwa Friends, hata hivyo, umekuwa kinyume. Miongoni mwa Friends, nimehisi heshima, wema, na uelewa kuelekea tabia yangu ya kimapenzi. Wakati nilipoanza kuishi wazi kama mwanaume wa kuchu, nilikuwa mwanafunzi katika Chicago Theological Seminary, na nilikuwa nahudhuria ibada katika Mkutano wa Northside huko Chicago, Illinois. Jamii ya Northside ilinivutia kwa sababu walikuwa na Quakers wa kuchu katika nafasi za uongozi, wanandoa wa kuchu walijitambulisha kwangu kama washirika wa kimapenzi bila kusita, na huduma kwa jamii ya LGBTIAQ+ ilizungumzwa wazi na kufanyiwa kazi na mkutano. <\/p>\n\n

Mnamo 2011, LGBTQ Religious Archives Network<\/a> (lgbtran.org<\/em>) iliomba nisaidie kujenga maonyesho ya mtandao<\/a> kuhusu Towards a Quaker View of Sex,<\/em> kijitabu cha 1963 cha kundi la British Friends 11 lililotumika kutambua na kueleza mitazamo yao kuhusu ushoga. Miaka michache baadaye, ningehamia West Chester, Pennsylvania, kuanza kufundisha kuhusu Quakerism na dini za ulimwengu katika Westtown School, shule ya Quaker ya mchana na ya kuishi, wakati nikimaliza programu ya udaktari katika Temple University jioni na wikendi. Lengo la mradi wangu wa tasnifu lilikuwa juu ya jukumu ambalo Quakers walicheza katika maendeleo ya harakati za haki za kuchu wakati wa kati ya karne ya ishirini. (Toleo lililopunguzwa la tasnifu yangu lilichapishwa kama kitabu mnamo 2025, To Hear and to Respond: The Quakers’ Groundbreaking Push for Gay Liberation, 1946\u20131973<\/em>.) <\/p>\n\n

Swali lililoendesha utafiti wangu kwa ajili ya tasnifu yangu na kitabu changu lilikuwa la kibinafsi sana: Je, ilikuwa bahati tu kwamba Quakers walitegemeza maadili yangu ya kutopigana na haki za binadamu, na kukubali utambulisho wangu mpya wa kimapenzi? Vinginevyo, je, ushuhuda wa Quaker umetoa sababu kwa Friends kusimama mbali na vikundi vya kidini vya chuki ambavyo niliviogopa? <\/p>\n\n

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Baadhi ya vichwa vya habari kutoka magazeti kwa majibu ya Towards a Quaker View of Sex<\/em> (1963), kushoto kabisa. Kwa mzunguko kutoka juu kushoto: News of the World<\/em>; Sunday Times<\/em>;<\/em> na Daily Express<\/em>. Vipande vyote kutoka Keith Wedmore Papers, kwa hisani ya maonyesho ya mtandao ya TQVOS. <\/p>\n\n

Mahali pa kwanza nilipoangalia majibu palikuwa katika Friends Historical Library huko Swarthmore College. Nilipoanza utafiti wangu katika maktaba mnamo 2022, nilijifunza kuhusu jaribio la Quaker mwishoni mwa miaka ya 1940 ambalo lilisaidia maelfu ya wanaume kuepuka kifungo na rekodi ya uhalifu kwa ajili ya mahusiano yao ya kimapenzi na wanaume wengine. Iliitwa Kamati ya Urekebishaji wa Raia (CRC), na iliendeshwa na Quaker Emergency Service (QES) kutoka 1946 hadi 1951. Quaker Emergency Service ilikuwa shirika lililofanya kazi kwa njia sawa na American Friends Service Committee na British Friends Service Council lakini kwa kiwango cha ndani zaidi. Ilipokea idhini maalum kutoka Ofisi ya New York ya Ulinzi wa Raia kutoa kozi za huduma za kwanza, uuguzi wa nyumbani, lishe, burudani, na utunzaji wa watoto, pamoja na kuajiri wapinga vita kufanya kazi katika hospitali na mahospitali ya wazimu. QES pia ilitoa ushauri wa kisheria kwa wapinga vita, iliendeshwa vitalu vitatu huko Harlem, na kufadhili kliniki ya simu kwa watu wagonjwa na waliojeruhiwa nchini Syria na Lebanon. <\/p>\n\n

Mwenyekiti wa QES alikuwa Josiah P. Marvel. Marvel alikuwa Rafiki wa ajabu, mtu ambaye tunapaswa kuzungumza juu yake kwa pumzi moja pamoja na mashujaa wengine wa Quaker kama Benjamin Lay, Lucretia Mott, John Woolman, na Elizabeth Fry. Marvel alizaliwa katika familia ya Quaker huko Indiana na alikuwa mzaliwa wa Earlham College. Kabla ya Vita vya Pili vya Dunia, alihudumu kama mkurugenzi msaidizi wa Brooklyn Museum, ambapo alisaidia kuzalisha maonyesho ya kwanza ya kazi za Pablo Picasso nchini Marekani na maonyesho ya kwanza ya ballet katika jumba la makumbusho la Kimarekani. <\/p>\n\n

Kusaidia kufadhili QES, Marvel aliandaa maonyesho ya wasanii wakubwa kama Eug\u00e8ne Delacroix na Paul C\u00e9zanne. Pia alishirikiana na mbunifu wa mitindo Elsa Schiaparelli kuunda mabango ya kupinga magonjwa ya zinaa na kusaidia Margaret Sanger kuanzisha kliniki ya kwanza ya kupunguza uzazi nchini Marekani. Alipokuwa akifanya kazi kwa American Friends Service Committee huko Paris, alikuwa mfanyakazi wa kijamii pekee aliyeruhusiwa kuingia gereza za Gestapo, ambapo alileta chakula na vifaa vya matibabu kwa wafungwa. Pia alipanga familia za Ubelgiji kupokea mahitaji ya kuokoa maisha wakati wa kuzuiwa kwa pwani ya Uingereza. Alianzisha huduma za kimatibabu katika kambi za kufungia raia wa Uingereza na Wayahudi, na alishughulikia fedha nchini Ufaransa kwa Jewish Joint Distribution Committee. <\/p>\n\n

Baada ya vita kumalizika, Marvel na uongozi wa QES walitafuta miradi tofauti, na Kamati ya Urekebishaji wa Raia ilikuwa moja wapo. Ilikuwa ya kwanza ya aina yake, jaribio lililotengenezwa kutokana na makubaliano ya ushirikiano kati ya Mahakama ya Magistrates ya New York City na QES. Iliundwa kupunguza mazoea ya kuhukumu watu kwa kazi ya kulazimishwa au jela kwa kuvunja Sheria ya Adhabu 722, sehemu ya 8, amri ya jiji dhidi ya ”tabia isiyo ya kawaida ya upotovu.” Katika miaka ya 1940 na 1950, maelfu ya wanaume, wanaojulikana kama ”D.C. 8’ers,” walikamatwa na maafisa wasio na sare wanaofanya operesheni za kutega mtego katika maeneo ambapo wanaume walijulikana kutafuta ngono. Mnamo 1925, maafisa walikadiria kuwa kati ya wanaume 100 na 200 walikamatwa kila mwaka kwa kuvunja amri hiyo. Idadi hii iliongezeka hadi karibu 750 wa kukamatwa kwa mwaka Vita vya Kwanza vya Dunia vilipomalizika. Muda mfupi baada ya Vita vya Pili vya Dunia, baadhi ya maafisa walikadiria kuwa idadi ya wakamataaji kwa tabia isiyo ya kawaida ilifikia zaidi ya 2,000. Kufikia 1948, idadi hiyo ingeongezeka hadi 3,289 wa kukamatwa. <\/p>\n\n

Wakati huu karibu asilimia 15 hadi 20 ya wanaume waliokamatwa kwa kuwa na au kuomba ngono na wanaume wengine huko New York City walipatiwa matibabu na madaktari wa akili katika ”kliniki ndogo ya Quaker,” badala ya kutumwa kwenye kambi za kazi ya kulazimishwa au jela. Kwa kliniki ya CRC, Quakers walianzisha kile ambacho mwanahistoria Hugh Ryan ameita ”programu ya kwanza na pekee mbadala wa kuhukumu kwa wanaume waliokamatwa kwa sababu ya tabia zao za kimapenzi nchini Marekani.” <\/p>\n\n

CRC ilikuwa na operesheni yake ya kwanza katika nyumba ya mkutano wa Quaker katika East 20th Street (jengo limeshauziwa tangu wakati huo). Makubaliano ambayo mahakama zilikuwa nazo na Quakers yalifanya kazi hivi: Mahakama ya Magistrates ingetuma D.C. 8’ers kwenye nyumba ya mkutano wa Quaker kwa uchunguzi. Wakosaji wangechunguzwa na daktari wa akili na ripoti kutumwa kwa Mahakama ya Magistrates kabla ya kuhukumiwa na jaji. Hukumu nyingi zilijumuisha ziara zinazoendelea na daktari wa akili katika kliniki. Ushauri unaotolewa na kasisi wa Kikatoliki, mchungaji wa Kiprotestanti, au rabi wakati mwingine ulipendekeza. Wafanyakazi katika kliniki hawakuweka utambulisho wa kimapenzi wa mgonjwa kama ushoga, kuwa na jinsia mbili, au vinginevyo, bali walitafuta kusaidia wanaume kudhibiti kile walichokiona kama msukumo wa kisaikolojia wa kutafuta ngono na wanaume wengine katika maeneo ya umma. <\/p>\n\n

Kutoka mtazamo wa leo, mtu anaweza kujiuliza kama kliniki ilikuwa ikifanya kazi kwa njia sawa na tiba za ex-gay tunazozijua leo. Tafsiri yangu ni kwamba hawakuwa. Kliniki ilikuwa na nia ya kutoweka dawa ya ushoga, wala hawakuzungumza kuhusu ushoga kama dhambi. Zaidi ya hayo, wafanyakazi wa kliniki (ikiwa ni pamoja na katibu wa kuchu aliyekuwa wazi) walisaidia wagonjwa na ajira, waliwaonya dhidi ya mawakili wanaowanyonya, na hata waliwapanga miadi ya kimapenzi kwa wao kwa wao! <\/p>\n\n

Mnamo 1946, wafanyakazi katika kliniki waliona wagonjwa 441 na kusherehekea kuwa wanne tu walikamatwa tena mwaka huo huo. Idadi ya wanaume walikuja kliniki kwa hiari. Mkurugenzi wa kimatibabu wa Society for the Prevention of Crime aliandika: ”Nina uhakika haiambatani na matumaini yasiyo ya kawaida kusema kuwa siku moja katika siku za karibu za kimawazo huduma ya aina hii itaunganishwa kikaboni na mahakama na itaendeshwa na kudumishwa na umma.” <\/p>\n\n

Licha ya wingi wa sifa, kliniki ilipata matatizo ya utendaji na changamoto za kifedha ambazo ziliendelea kuweka uwepo wake katika hatari ya kudumu. Kuongeza juu ya hayo, makala kuhusu kliniki katika jarida la Collier’s<\/em> ilielekeza kuwa kliniki ilikuwa ikiwezesha tabia ya uhalifu, ikichochea uongozi wa QES kufukuza wafanyakazi wote wa kliniki. CRC ilikuwa haijafanya kazi kwa miaka miwili kamili. Uongozi wa QES uliajiri wafanyakazi wapya na kuhamisha kliniki kwenda East 53rd Street, umbali mkubwa kutoka nyumba ya mkutano wa Quaker na Mahakama ya Magistrates. Uwezo wa kliniki kushughulikia idadi inayoongezeka ya kesi ulisababisha kliniki kuendelea mbali na ufanisi bora na mfano wowote wa wema wa kitiba. <\/p>\n\n

Maboresho mengine yalifanywa, lakini kila kitu kilisimama Machi 1951, wakati mwenyekiti wa Quaker Emergency Service, Josiah P. Marvel, alikamatwa kwa kuomba ngono kutoka kwa afisa wa polisi wa siri katika choo cha reli ya chini ya ardhi. Ndani ya wiki tatu, Mahakama ya Magistrate iliacha kutuma wateja kwa kliniki, na wiki moja baada ya hapo Quakers waliifunga milele. The New York Times<\/em> ilisifu CRC katika makala, ”Quakers to Close Sex Case Clinic,”<\/a> kwa kutumikia zaidi ya watu 15,000 katika kipindi chake kifupi cha kuwepo. <\/p>\n\n

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Bayard Rustin katika mkutano wa habari kuhusu Civil Rights March on Washington katika Statler Hotel, Agosti 27, 1963. Picha na Warren K. Leffler kutoka Library of Congress. <\/figcaption><\/figure>\n\n

Marvel alijiondoa kwenda nyumba ya likizo huko Vermont, na aliishi maisha ya kujitenga kwa kiasi kikubwa kwa muda uliobaki wa miaka yake. Julai 26, 1959, kwa bahati mbaya angejiua<\/a> akiwa na umri wa miaka 63. <\/p>\n\n

Ninajitanya jinsi hadithi ya Marvel ingekuwa imeathiri mimi kama Rafiki mchanga wa kuchu ambaye alikuwa akijaribu kuelewa vizuri zaidi kinachoko katika makutano ya utambulisho wake wa kimapenzi na imani ya Quaker. Wakati wa miaka hiyo ya mapema ya kutoka waziwazi, kama Quaker na kama mtu wa kuchu, ingekuwa na nguvu kujua kuhusu juhudi za ujasiri za Marvel za kuunda usalama kwa wanaume wa kuchu na kuwalinda dhidi ya madhara, wakati wengine walikataa kufanya hivyo. Mara nyingi nimejitanya kwa nini Marvel hafahamiki zaidi miongoni mwa Friends. Je, hali za kukamatwa kwake na kifo chake cha mapema zilikuwa za kushangaza na za aibu kiasi kwamba Friends walifanikiwa kuzika hadithi ya imani yake ya ujasiri na vitendo? <\/p>\n\n

Kadri nilivyoendelea kufanya utafiti zaidi kuhusu michango ya Quaker kwa harakati za haki za kuchu, hadithi zaidi kuhusu mababu zangu wa Quaker kuchu zilizibuka. Nilijifunza kuhusu kukataa kwa Bayard Rustin katika miaka ya 1940 na 1950 kuweka tabia yake ya kimapenzi siri na mapambano aliyopata kutoka kwa Friends. Kwa upepo wa uvumilivu mgongoni mwake alipovumilia uonevu wa maradufu wa ubaguzi wa rangi na chuki ya kuchu, uwazi wa Rustin kuhusu tabia yake ya kimapenzi unahitaji kuheshimiwa kama aina ya uharakati wa haki za kuchu. Nilijifunza kuhusu uwakilishi wa Quakers wa kuchu katika The World in the Evening<\/em> (1953) ya Christopher Isherwood, ikiwa ni pamoja na mhusika wa Quaker ambaye alikuwa sehemu ya wanandoa wa kwanza wa furaha wa kuchu kuwakilishwa katika riwaya ya Kimarekani. Niligundua Friends kama James B. Osgood (pia anajulikana kama Jim Bradford) na Bob Martin (pia anajulikana kama Stephen Donaldson), ambao walikuwa viongozi wa mashirika ya haki za kuchu mwishoni mwa miaka ya 1960 na mwanzoni mwa miaka ya 1970. <\/p>\n\n

Nilijifunza kuwa Quakers walikuwepo katika maandamano ya Stonewall mnamo 1969! Maandamano hayo, pia yanajulikana kama ghasia za Stonewall, yanakumbukwa kama moja ya matukio muhimu zaidi katika maendeleo ya harakati za haki za kuchu, na mhudumu wa baa katika Stonewall Inn aliwaambia waandishi wa habari kuwa Quakers walikuwepo wakiponya waandamanaji waliojeruhiwa. <\/p>\n\n

Mnamo 1970, mwaka mmoja baadaye, waandaaji wa maandamano ya kwanza ya kiburi cha kuchu walialika Quakers kuwafundisha mbinu za kupunguza vurugu kwa njia isiyo ya vurugu kama maandalizi kwa polisi au watu wanaotazama ambao wangeweza kujibu kwa vurugu kwa maandamano makubwa ya watu wa LGBTIAQ+. Quakers pia walishiriki katika vitendo vya moja kwa moja (vinavyojulikana kama ”zaps”) vilivyopangwa na Gay Activists Alliance. Na mikutano ya kila mwaka ya Quaker na mikutano ya kila mwezi ilitoa nafasi kwa mashirika muhimu ya haki za kuchu, kama Mattachine Society, Gay Activists Alliance, na Eromin Center (wakala wa huduma za kijamii wa Philadelphia kwa watu wa LGBT), wakati wapangaji wengi wasingeweza. <\/p>\n\n

Sehemu ya kuwa jamii ya kidini inayokaribisha zaidi na kuthibitisha LGBTIAQ+ inahusisha kurejesha hadithi kuhusu upinzani wa Quaker dhidi ya chuki ya kuchu. Kizazi kijacho cha Quakers wa LGBTIAQ+ kinahitaji kusikia hadithi hizi, na ni wajibu wa Friends kusimulia hadithi hizi karibu na moto wetu wa kambi na kutengeneza nafasi kwa ajili yao kwenye rafu za vitabu katika maktaba zetu. Ninatazamia mustakabali wa Quaker ambapo hadithi za mababu zetu wa Quaker kuchu na washirika waliojitahidi pamoja nao kuunda ulimwengu bora kwa watu wa LGBTIAQ+ zitajulikana vizuri zaidi. <\/p>\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

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