text:
Talk:List of acquisitions by Cisco

Topic
This topic seems to not warrant a unique encyclopedia article, but fits into Cisco Systems DDerby 04:17, 10 Apr 2005 (UTC)
 * Are you kidding? This company is buying things with amounts of money so large they can only be expressed in exponents. 199.96.225.189 (talk) 14:28, 11 February 2020 (UTC)

I didn't think it would fit into the base Cisco page. This acquisitions page could and should be lengthened into 3 or 4 times the size with added details about the date, acquistion price, business, leaders, etc. of each of these companies. The Cisco page as is could also be lengthened in other ways with further discussions about their products, IOS, customers, leaders, etc. Put together, it will probably get too long. User:Brholden 10 Apr 2005

 * Fair enough; cancelling merge DDerby 06:28, 10 Apr 2005 (UTC)

Thanks! - User:Brholden 11 Apr 2005

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The acquisition date for OpenDNS is incorrect. The article lists the date Cisco announced the intent to acquire OpenDNS. The actual acquisition did not occur until August 27, 2015 .108.29.208.140 (talk) 20:04, 10 May 2016 (UTC)

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"Pipelinks" listed at Redirects for discussion
A discussion is taking place to address the redirect Pipelinks. The discussion will occur at Redirects for discussion/Log/2021 November 1 until a consensus is reached, and readers of this page are welcome to contribute to the discussion. CycloneYoris talk! 23:18, 1 November 2021 (UTC)

Circular redirects
Many of the links to acquired companies redirect back to this page. Should these links be removed since they don't accomplish anything? --Flashcube (talk) 04:15, 9 May 2022 (UTC)

Did Cisco acquire Talos Threat Intelligence?
Was "Talos Intelligence" or "Talos" a company acquired by Cisco or was it always a Cisco internal product / brand name? 69.196.158.64 (talk) 16:25, 7 July 2022 (UTC)

title: Talk:List of acquisitions by Cisco


text: User talk:68.60.239.169

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: User talk:68.60.239.169


text:
Wikipedia:Articles for deletion/Wikipedia Addict

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was speedy delete. - Mailer Diablo 02:50, 16 Apr 2005 (UTC)

Wikipedia Addict
This page should be deleted as it is nonsense. ~K 04:19, 10 Apr 2005 (UTC)
 * Delete PN. --Fuzzball! (talk) 05:07, 10 Apr 2005 (UTC)

 * This page is now preserved as an archive of the debate and, like some other VfD subpages, is no longer 'live'. Subsequent comments on the issue, the deletion, or the decision-making process should be placed on the relevant 'live' pages. Please do not edit this page.


text:
Dewar (crater)

Dewar is a lunar impact crater that lies on the Moon's far side. Less than one crater diameter to the south-southwest is the crater Stratton. Vening Meinesz is a little over one crater diameter to the northwest. The slightly worn rim of this crater is roughly circular, with a small outward protrusion along the southern edge. The interior floor is marked by several small impacts along the eastern side.

The crater was named after British chemist James Dewar by the IAU in 1970.

Dewar lies on the south side of an anomalously low albedo area of terrain (dark patch) on the far side of the Moon. The low-albedo area is also a geochemical anomaly, and is high in iron oxide and titanium dioxide. It has been interpreted as a cryptomare.

Satellite craters
By convention these features are identified on lunar maps by placing the letter on the side of the crater midpoint that is closest to Dewar.

title: Dewar (crater)


text:
Mac Colville

Matthew Lamont "Mac" Colville (January 8, 1916 – May 27, 2003) was a professional ice hockey right winger. He played for the New York Rangers between 1935 and 1947, winning the Stanley Cup in 1940.

A native of Edmonton, Alberta, he was brother of Hall of Fame hockey player Neil Colville.

Legacy
In the 2009 book 100 Ranger Greats, the authors ranked Colville at No. 55 all-time of the 901 New York Rangers who had played during the team's first 82 seasons.

Honors and awards

 * EAHL First All-Star Team, 1935
 * Won the Stanley Cup in 1940 with the New York Rangers

title: Mac Colville


text:
Acushnet Company

The Acushnet Company is an American company focused on the golf market. The company operates a series of brands that manufacture golf equipment, clothing and accessories.

The principal brands operated by Acushnet are Titleist, best known for balls and clubs; FootJoy, an apparel brand with particular focus on shoes and gloves; Scotty Cameron, a leading putter brand; Vokey Design, a leading brand of wedge; Union Green, a golf ball and accessory brand marketed to casual players; and Pinnacle, a brand of distance ball.

History
Founded in Acushnet, Massachusetts by Philip E. "Skipper" Young in 1910, the "Acushnet Process Company" focused on deresinating latex and supplying rubber to industry, and over time began to make their own rubber-based products including water bottles and bathing caps. Eventually, Acushnet Process became a manufacturer of golf equipment, principally, golf balls.

In 1932, the company sectioned into two divisions: Rubber and Golf, both of which became quite successful. Three years later, the Golf division produced the Titleist golf ball, which has consistently been the company's most successful product.

In 1976, the company was purchased by American Brands (now known as Fortune Brands). In 1995, Fortune sold off the Acushnet Company's Acushnet Rubber division, which was Acushnet's original business (circa early 1900s).

Fortune Brands announced on December 8, 2010, that it planned to focus on its liquor business, and would spin off or sell other parts of the company — including home furnishings and hardware, and Acushnet (which includes Titleist, FootJoy, Scotty Cameron, and other golf product brands). On May 20, 2011, it was announced that a Korean group associated with Fila Korea, Ltd. and Mirae Asset Private Equity would purchase Acushnet for $1.23 billion in cash. The deal was completed on July 29, 2011.

On October 28, 2016, Acushnet was listed on the New York Stock Exchange via an initial public offering. In August 2018, Fila Korea acquired a controlling stake with the purchase of an additional 20% from several other investors, including Mirae Asset, to take their holdings to 53.1%.

Operations
Acushnet employs roughly 3000 people in Massachusetts, making it one of the largest employers in the region. It is headquartered in Fairhaven, Massachusetts alongside its Packing and Distribution Center about three miles (five kilometres) south of its original location.

They also have two golf ball manufacturing plants and an R&D Technology Center located in the New Bedford Industrial Park, as well as a Custom Golf Ball plant located in New Bedford.

Acushnet currently operates several facilities, many of which are in Massachusetts, as follows:
 * Ball Plant 2: Acushnet Company, 256 Samuel Barnett Boulevard, North Dartmouth, MA 02747
 * Ball Plant 3: Acushnet Company, 215 Duchaine Boulevard, New Bedford, MA 02746
 * Ball Plant C: Acushnet Company, 700 Belleville Avenue, New Bedford, MA 02746
 * Ball Plant 4: Acushnet Titleist (Thailand) Ltd. Hemaraj Eastern Seaboard Industrial Estate/Free Zone, 500/40 Moo 3 Tambon Tasit, Amphur Pluakdaeng, Rayong 21140
 * Distribution: Acushnet Company, 333 Bridge Street, Fairhaven, MA 02719
 * R&D Center:  Acushnet Company, 181 Samuel Barnett Boulevard, North Dartmouth, MA 02747

Brands
Acushnet Company's primary brands are FootJoy, Scotty Cameron, Titleist and Vokey.

FootJoy
FootJoy is a golf clothing company based in Massachusetts and founded in 1857. Footjoy was acquired by the Acushnet Company in 1985 from General Mills. Currently, FootJoy is the number one seller of golf shoes and gloves in the United States.

FootJoy products include athletic shoes, golf gloves, clothing (shirts, shorts, pants, socks, sweater, jackets, hoodies,), and accessories (bags, gloves, caps, umbrellas).

Scotty Cameron
Scotty Cameron is a golf club designer who specializes in high-end putters. Cameron currently resides and has based his company, Scotty Cameron, in California. Cameron made his first putters using his mother-in-law's garage as his factory. After working with several golf companies, Scotty would accept a deal with Titleist. Later, Cameron created a "Custom Shop" where users and collectors can customize their putter by ordering a custom paint fill, engraving, shaft band and grip along with other options. Players can also bring in their older Scotty Cameron Putter and have them repaired.

Cameron's putters, the most storied of which are inspired by Karsten Solheim's (PING) original designs (Anser, Zing, B60) are named after popular California beach towns (Newport Beach, Laguna Beach) and Northern California counties renowned for their golf, wine, and leisure tourism (Sonoma, Napa, Monterey). His original designs, usually mallet putters, are often named using ad hoc wordplay. Cameron is a master of prestige branding, going so far as to trademark (under the Acushnet name) the acronym "G.S.S." or German stainless steel. "G.S.S." is simply 303 stainless imported from Germany and used in Cameron's more exclusive releases. It is molecularly identical to other 303 steels.

Titleist
Established by Phillip E. "Skipper" Young, a graduate of Massachusetts Institute of Technology in 1932, the brand is focused on golf balls and golf clubs. The Titleist balls have been produced by Acushnet since 1935.

Titleist's balls were also the most used balls at the 1949 U.S. Open.

Vokey Design
The Vokey brand was established by Bob Vokey (b. 1939), a Canadian craftsman who left his home country to establish in the U.S. As his attempts as a golfer failed, Vokey started manufacturing golf clubs.

title: Acushnet Company


text: Category:Sport in Yorkshire

title: Category:Sport in Yorkshire


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Wikipedia:Articles for deletion/Acushnet Company

 This page is an archive of the proposed deletion of the article below. Further comments should be made on the appropriate discussion page (such as the article's talk page or on a Votes for Undeletion nomination). No further edits should be made to this page.

The result of the debate was Keep --Allen3 talk 11:51, July 23, 2005 (UTC)

Acushnet Company
It even reads like an advertisement. Delete. Sholtar 04:22, Apr 10, 2005 (UTC)

 * Delete ad Dsmdgold 01:55, Apr 11, 2005 (UTC)
 * Keep I'm sorry, but this company seems notable. History21
 * Keep As a major employer of Southeastern Massachusetts with a long and notable history it should be kept. It just needs to be rewritten as to not sound like an advertisement. Mike (Unsigned 1st-3rd edit by IP 12.25.34.133. ~Mbsp)
 * Delete Advertisement, not encyclopedic. Djadek 09:28, 11 July 2005 (UTC)
 * Delete advertising. JamesBurns 09:31, 11 July 2005 (UTC)
 * Keep and cleanup. Notable sportswear manufacturer. Capitalistroadster 10:04, 11 July 2005 (UTC)
 * Cleanup Can I please convince the deletionists to at least do some casual research before they point and shoot? per 12.25.34.133 who, anonymous or no, is right on the money (my mother worked for them for a while, and I heard about them constantly growing up) -Harmil 10:30, 11 July 2005 (UTC)
 * I've re-worked the aritcle and added some more detail. These folks have been making the #1 golf ball in pro golf for 57 years. How are they not notable, exactly? -Harmil 11:01, 11 July 2005 (UTC)

 * Keep. I've heard of them and I'm not even a golfer. --Calton | Talk 11:06, 11 July 2005 (UTC)
 * I'd rather see it become a start to the presently missing Fortune Brands article, until space issues force otherwise. Fortune Brands is an NYSE co.--this is just one subsidiary. Let's start big and work our way down. I've heard of Titleist even tho' I'm NOT a golfer, but I'm guessing Acushnet is only a small part of their history. Niteowlneils 15:27, 11 July 2005 (UTC)
 * Also looks like the first version was copyvio and should be dealt with accordingly. Niteowlneils 15:43, 11 July 2005 (UTC)
 * This subsidiary is quite notable on its own, and keep in mind that Fortune Brands is just an umbrealla holding company. They own Tequila companies, shoe makers, office supply companies, lock makers, bathroom fixture makers, etc. Because of this weird diversity, I think it makes sense to have one article for the holding company and one for each major categorical business unit (such as Acushnet, which is the sporting goods division), and possibly even one each for the really well-known individual brands that we already have like Titleist, Jim Beam, Swingline, and DeKuyper. Yes, a company can be so huge and diverse that it can be worth several entries in Wikipedia. Take Ford for example, though I will grant that Ford is "F" on they NYSE where Fortune Brands has to slum with the two-letter "FO".... -Harmil 03:07, 12 July 2005 (UTC)
 * OK, the holding company stub, Fortune Brands has been created. I think when you see that page, and think about the fact that they employ 32,000 people world-wide, the idea of an article for this division will not seem quite so odd. -Harmil 04:19, 12 July 2005 (UTC)

 * Delete. Looks like an ad for a company I've never heard of. --BradBeattie 04:39, 13 July 2005 (UTC)
 * Keep - golf puts me into a coma, but even I know about this golf ball company --Mothperson cocoon 00:12, 12 July 2005 (UTC)
 * Keep. Titleist is a brand even a non-golfer has heard of (or seen the ads for). Uppland 12:55, 12 July 2005 (UTC)
 * Delete, ad. Radiant_ >|< 13:40, July 12, 2005 (UTC) very well, keep per the below. Radiant_ >|<  09:40, July 15, 2005 (UTC)
 * STRONG KEEP You've got to be kidding me.  A hundred year old company, one of the most important companies in the game of Golf, and someone is seriously considering deleting it?   Titleist golf ball production has only been going on since 1932.  Yes, it was bought by a larger company, but only after establishing a very notable history of its own first.   Un focused 14:56, 12 July 2005 (UTC)

 * Keep. It's not an ad. It is about an important company. Fg2 07:51, July 13, 2005 (UTC)
 * Keep. Notable company, not advertisment enough to make this delete-worthy. Sjakkalle (Check!)  09:09, 13 July 2005 (UTC)
 * The above discussion is preserved as an archive of the debate. Please do not modify it. Subsequent comments should be made on the appropriate discussion page (such as the article's talk page or in an undeletion request). No further edits should be made to this page.


text:
Diderot (crater)

Diderot is a small lunar impact crater on the far side of the Moon. It lies within the southwestern interior floor of the huge walled plain Fermi, about midway between the basin midpoint and the southwest rim. The crater is saucer-shaped, with smaller craters located just to the northwest and the north. The inner wall is narrower along the eastern side, and has a pair of ridges along the southern face. This crater is otherwise unremarkable.

title: Diderot (crater)


text:
History of the Quakers

The Religious Society of Friends began as a proto-evangelical Christian movement in England in the mid-17th century in Ulverston. Members are informally known as Quakers, as they were said "to tremble in the way of the Lord". The movement in its early days faced strong opposition and persecution, but it continued to expand across the British Isles and then in the Americas and Africa.

The Quakers, though few in numbers, have been influential in the history of reform. The colony of Pennsylvania was founded by William Penn in 1682, as a safe place for Quakers to live and practice their faith. Quakers have been a significant part of the movements for the abolition of slavery, to promote equal rights for women, and peace. They have also promoted education and the humane treatment of prisoners and the mentally ill, through the founding or reforming of various institutions. Quaker entrepreneurs played a central role in forging the Industrial Revolution, especially in England and Pennsylvania.

During the 19th century, Friends in the United States suffered a number of secessions, which resulted in the formation of different branches of the Religious Society of Friends.

The Quakers have historically believed in equality for men and women. Two Quaker women are part of the history of science, specifically astronomy. Jocelyn Bell Burnell, from Northern Ireland, is credited with being a key part of research that later led to a Nobel Prize Physics. However, she was not a recipient of the prize. Maria Mitchell (1818-1889) was the first internationally known woman to work as both a professional astronomer and a professor of astronomy.

George Fox and the Religious Society of Friends
When George Fox was eleven, he wrote that God spoke to him about "keeping pure and being faithful to God and man." After being troubled when his friends asked him to drink alcohol with them at the age of nineteen, Fox spent the night in prayer and soon afterwards, he left his home to search for spiritual satisfaction, which lasted four years. In his Journal, at age 23, he recorded the words: "And when all my hopes in them and in all men were gone, so that I had nothing outwardly, to help me, nor could tell what to do; then, O then, I heard a voice which said 'There is one, even Christ Jesus, that can speak to thy condition.' When I heard it, my heart did leap for joy. Then the Lord let me see why there was none upon the earth that could speak to my condition, namely, that I might give him all the glory. For all are concluded under sin, and shut up in unbelief, as I had been, that Jesus Christ might have the pre-eminence, who enlightens, and gives grace, faith, and power. Thus when God doth work, who shall let (hinder) it?"

At this time, Fox believed that he "found through faith in Jesus Christ the full assurance of salvation." Fox began to spread his evangelical Christian message and his emphasis on "the necessity of an inward transformation of heart", as well as the possibility of Christian perfection, drew opposition from English clergy and laity. Fox wrote that "The professors [professing Christians] were in a rage, all pleading for sin and imperfection, and could not endure to hear talk of perfection, or of a holy and sinless life." However, in the mid-1600s, many people became attracted to Fox's preaching and his followers became known as Friends. By 1660, the Quakers grew to 35,000. Well known early advocates of Quaker Christianity included Isaac Penington, Robert Barclay, Thomas Ellwood, William Penn and Margaret Fell. Quakerism pulled together groups of disparate Seekers that formed the Religious Society of Friends following 1647. This time of upheaval and social and political unrest called all institutions into question, so George Fox and his leading disciples—James Nayler, Richard Hubberthorne, Margaret Fell, as well as numerous others—targeted "scattered Baptists", disillusioned soldiers, and restless common folk as potential Quakers. Confrontations with the established churches and its leaders and those who held power at the local level assured those who spoke for the new sect a ready hearing as they insisted that God could speak to average people, through his risen son, without the need to heed churchmen, pay tithes, or engage in deceitful practices. They found fertile ground in northern England in 1651 and 1652, building a base there from which they moved south, first to London and then beyond. In the early days the groups remained scattered, but gradually they consolidated in the north—the first meeting being created in Durham in 1653—to provide financial support to the missionaries who had gone south and presently abroad. Before long they seemed a potential threat to the dignity of the Cromwellian state. Even arresting its leaders failed to slow the movement, instead giving them a new audience in the courts of the nation.

Nayler's sign
In 1656, a popular Quaker minister, James Nayler, went beyond the standard beliefs of Quakers when he rode into Bristol on a horse in the pouring rain, accompanied by a handful of men and women saying "Holy, holy, holy" and strewing their garments on the ground, imitating Jesus's entry into Jerusalem. While this was apparently an attempt to emphasize that the "Light of Christ" was in every person, most observers believed that he and his followers believed Nayler to be Jesus Christ. The participants were arrested by the authorities and handed over to Parliament, where they were tried. Parliament was sufficiently incensed by Nayler's heterodox views that they punished him savagely and sent him back to Bristol to jail indefinitely. This was especially bad for the movement's respectability in the eyes of the Puritan rulers because some considered Nayler (and not Fox, who was in jail at the time) to be the actual leader of the movement. Many historians see this event as a turning point in early Quaker history because many other leaders, especially Fox, made efforts to increase the authority of the group, so as to prevent similar behaviour. This effort culminated in 1666 with the "Testimony from the Brethren", aimed at those who, in its own words, despised a rule "without which we ... cannot be kept holy and inviolable"; it continued the centralizing process that began with the Nayler affair and was aimed at isolating any separatists who still lurked in the Society. Fox also established women's meetings for discipline and gave them an important role in overseeing marriages, which served both to isolate the opposition and fuel discontent with the new departures. In the 1660s and 1670s Fox himself travelled the country setting up a more formal structure of monthly (local) and quarterly (regional) meetings, a structure that is still used today.

Other early controversies
The Society was rent by controversy in the 1660s and 1670s because of these tendencies. First, John Perrot, previously a respected minister and missionary, raised questions about whether men should uncover their heads when another Friend prayed in meeting. He also opposed a fixed schedule for meetings for worship. Soon this minor question broadened into an attack on the power of those at the centre. Later, during the 1670s, William Rogers of Bristol and a group from Lancashire, whose spokesmen John Story and John Wilkinson were both respected leaders, led a schism. They disagreed with the heightening influence of women and centralizing authority among Friends closer to London. In 1666, a group of about a dozen leaders, led by Richard Farnworth (Fox was absent, being in prison in Scarborough), gathered in London and issued a document that they styled "A Testimony of the Brethren". It set rules to maintain the good order that they wanted to see among adherents and excluded separatists from holding office and prohibited them from travelling lest they sow errors. Looking to the future, they announced that authority in the Society rested with them. By the end of the century, these leaders were almost all now dead but London's authority had been established; the influence of dissident groups had been mostly overcome.

Women and equality
One of their most radical innovations was a more nearly equal role for women, as Taylor (2001) shows. Despite the survival of strong patriarchal elements, Friends believed in the spiritual equality of women, who were allowed to take a far more active role than had ordinarily existed before the emergence of radical civil war sects. Among many female Quaker writers and preachers of the 1650s to 1670s were Margaret Fell, Dorothy White, Hester Biddle, Sarah Blackborow, Rebecca Travers and Alice Curwen. Early Quaker defenses of their female members were sometimes equivocal, however, and after the Restoration of 1660 the Quakers became increasingly unwilling to publicly defend women when they adopted tactics such as disrupting services. Women's meetings were organized as a means to involve women in more modest, feminine pursuits. Writers such as Dorcas Dole and Elizabeth Stirredge turned to subjects seen as more feminine in that period. Some Quaker men sought to exclude them from church public concerns with which they had some powers and responsibilities, such as allocating poor relief and in ensuring that Quaker marriages could not be attacked as immoral. The Quakers continued to meet openly, even in the dangerous year of 1683. Heavy fines were exacted and, as in earlier years, women were treated as severely as men by the authorities.

Persecution in England
In 1650 George Fox was imprisoned for the first time. Over and over he was thrown in prison during the 1650s through the 1670s. Other Quakers followed him to prison as well. The charge was causing a disturbance; at other times it was blasphemy.

Two acts of Parliament made it particularly difficult for Friends. The first was the Quaker Act 1662 which made it illegal to refuse to take the Oath of Allegiance to the Crown. Those refusing to swear an oath of allegiance to the Crown were not allowed to hold any secret meetings and, because Friends believed it was wrong to take any "superstitious" oath, their freedom of religious expression was certainly compromised by this law. The second was the Conventicle Act 1664 which reaffirmed that the holding of any secret meeting by those who did not pledge allegiance to the Crown was a crime. Despite these laws, Friends continued to meet openly. They believed that by doing so, they were testifying to the strength of their convictions and were willing to risk punishment for doing what they believed to be right.

The ending of official persecution in England
Under James II of England, persecution practically ceased. James issued a Declaration of Indulgence in 1687 and 1688, and it was widely held that William Penn had been its author.

In 1689 the Toleration Act was passed. It allowed for freedom of conscience and prevented persecution by making it illegal to disturb anybody else from worship. Thus Quakers became tolerated though still not widely understood or accepted.

Netherlands
Quakers first arrived in the Netherlands in 1655 when William Ames and Margaret Fell's nephew, William Caton, took up residence in Amsterdam. The Netherlands were seen by Quakers as a refuge from persecution in England and they perceived themselves to have affinities with the Dutch Collegiants and also with the Mennonites who had sought sanctuary there. However, English Quakers encountered persecution no different from that they had hoped to leave behind. Eventually, however, Dutch converts to Quakerism were made, and with Amsterdam as a base, preaching tours began within the Netherlands and to neighboring states. In 1661, Ames and Caton visited the County Palatine of the Rhine and met with Charles I Louis, Elector Palatine at Heidelberg.

William Penn, the Quaker founder of Pennsylvania, who had a Dutch mother, visited the Netherlands in 1671 and saw, first hand, the persecution of the Emden Quakers. He returned in 1677 with George Fox and Robert Barclay and at Walta Castle, their religious community at Wieuwerd in Friesland, he unsuccessfully tried to convert the similarly minded Labadists to Quakerism. They also journeyed on the Rhine to Frankfurt, accompanied by the Amsterdam Quaker Jan Claus who translated for them. His brother, Jacob Claus, had Quaker books translated and published in Dutch and he also produced a map of Philadelphia, the capital of Penn's Holy Experiment.

The attraction of a life free from persecution in the New World led to a gradual Dutch Quaker migration. English Quakers in Rotterdam were permitted to transport people and cargo by ship to English colonies without restriction and throughout the 18th century many Dutch Quakers emigrated to Pennsylvania. There were an estimated 500 Quaker families in Amsterdam in 1710 but by 1797 there were only seven Quakers left in the city. Isabella Maria Gouda (1745–1832), a granddaughter of Jan Claus, took care of the meeting house on Keizersgracht but when she stopped paying the rent the Yearly Meeting in London had her evicted. The Quaker presence disappeared from Dutch life by the early 1800s until reemerging in the 1920s, with Netherlands Yearly Meeting being established in 1931.

The Friends had no ordained ministers and thus needed no seminaries for theological training. As a result, they did not open any colleges in the colonial period, and did not join in founding the University of Pennsylvania. The major Quaker colleges were Haverford College (1833), Earlham College (1847), Swarthmore College (1864), and Bryn Mawr College (1885), all founded much later. The Friends did start the first elementary schools in Pennsylvania, Penn Charter (1689), Darby Friends School (1692) and Abington (1696).

Persecution and acceptance in the New World
In 1657 some Quakers were able to find refuge to practice in Providence Plantations established by Roger Williams. Other Quakers faced persecution in Puritan Massachusetts. In 1656 Mary Fisher and Ann Austin began preaching in Boston. They were considered heretics because of their insistence on individual obedience to the Inner Light. They were imprisoned and banished by the Massachusetts Bay Colony. Their books were burned, and most of their property was confiscated. They were imprisoned under terrible conditions, then deported.

Some Quakers in New England were only imprisoned or banished. A few were also whipped or branded. Christopher Holder, for example, had his ear cut off. A few were executed by the Puritan leaders, usually for ignoring and defying orders of banishment. Mary Dyer was thus executed in 1660. Three other martyrs to the Quaker faith in Massachusetts were William Robinson, Marmaduke Stephenson, and William Leddra. These events are described by Edward Burrough in A Declaration of the Sad and Great Persecution and Martyrdom of the People of God, called Quakers, in New-England, for the Worshipping of God (1661). Around 1667, the English Quaker preachers Alice and Thomas Curwen, who had been busy in Rhode Island and New Jersey, were imprisoned in Boston under Massachusetts law and publicly flogged.

In 1657 a group of Quakers from England landed in New Amsterdam. One of them, Robert Hodgson, preached to large crowds of people. He was arrested, imprisoned, and flogged. Governor Peter Stuyvesant issued a harsh ordinance, punishable by fine and imprisonment, against anyone found guilty of harboring Quakers. Some sympathetic Dutch colonists were able to get him released. Almost immediately after the edict was released, Edward Hart, the town clerk in what is now Flushing, New York, gathered his fellow citizens on Dec. 27, 1657 and wrote a petition to Stuyvesant, called the Flushing Remonstrance, citing the Flushing town charter of 1645, which promised liberty of conscience. Stuyvesant arrested Hart and the other official who presented the document to him, and he jailed two other magistrates who had signed the petition, and also forced the other signatories to recant. But Quakers continued to meet in Flushing. Stuyvesant arrested a farmer, John Bowne, in 1662 for holding illegal meetings in his home and banished him from the colony; Bowne immediately went to Amsterdam to plead for the Quakers. Though the Dutch West India Company called Quakerism an "abominable religion", it nevertheless overruled Stuyvesant in 1663 and ordered him to "allow everyone to have his own belief".

Sandwhich and Daniel Wing
In Bowden’s History of the Society of Friends in America, it is mentioned that “two English Friends, named Christopher Holden and John Copeland came to Sandwhich on the 20th of the 6th month” of 1657 and there they found friends of toleration and resisters of an oppressive law in Daniel Wing, the son of John Wing and Deborah Bachiler, and grandson of Stephen Bachiler. Daniel Wing and his brother Stephen Wing and others resisted an oppressive law in the town of Sandwhich which publicly punished men and women by whipping, for “meetings at private houses, for encouraging others in holding meetings, for entertaining the preachers and for the unworthy speeches”. By 1658, Daniel Wing, with others who acted with him, became active converts and there were 18 families who recorded their names in the documents of the society. Writers of 1658-1660 said “We have two strong places in this land, the one at Newport and the other at Sandwhich; almost the whole town of Sandwhich is adhering towards them” and the records of the Monthly Meetings of Friends show that the Sandwhich Monthly Meeting was the first established in America.

William Penn and settlement in colonial Pennsylvania
William Penn, a colonist to whom the king owed money, received ownership of Pennsylvania in 1681, which he tried to make a "holy experiment" by a union of temporal and spiritual matters. Pennsylvania made guarantees of religious freedom, and kept them, attracting many Quakers and others. Quakers took political control but were bitterly split on the funding of military operations or defenses; finally they relinquished political power. They created a second "holy experiment" by extensive involvement in voluntary benevolent associations while remaining apart from government. Programs of civic activism included building schools, hospitals and asylums for the entire city. Their new tone was an admonishing moralism born from a feeling of crisis. Even more extensive philanthropy was possible because of the wealth of the Quaker merchants based in Philadelphia.

The Quakers did not want to provide military troops to defend frontier settlements. They passed a bill that gave themselves the authority to appoint commissioners to oversee provincial Indian agents, interpreters, traders, and the legal means to build their own trade posts. In April 1756, a group of Philadelphia Quakers formed the Friendly Association for Regaining and Preserving Peace with the Indians by Pacific Measures. Its purpose was to fulfill the legacy of William Penn's "Holy Experiment", which included "preserving the Friendship of the Indians. The association provided funding for commissioners of Indian affairs helping the Quakers control Indian diplomacy and trade in Pennsylvania.

Eighteenth century
In 1691 George Fox died. Thus the Quaker movement went into the 18th century without one of its most influential early leaders. Thanks to the Toleration Act 1688, people in Great Britain were no longer criminals simply by being Friends.

During this time, other people began to recognize Quakers for their integrity in social and economic matters. Many Quakers went into manufacturing or commerce. These Quaker businessmen were successful, in part, because people trusted them. The customers knew that Quakers felt a strong conviction to set a fair price for goods and not to haggle over prices. They also knew that Quakers were committed to quality work, and that what they produced would be worth the price.

Some useful and popular products made by Quaker businesses at that time included iron and steel by Abraham Darby II and Abraham Darby III and pharmaceuticals by William Allen. An early meeting house was set up in Broseley, Shropshire by the Darbys.

American colonies
In North America, Quakers, like other religious groups, were involved in the migration to the frontier. Initially this involved moves south from Pennsylvania and New Jersey along the Great Wagon Road. Historic meeting houses such as the 1759 Hopewell Friends Meeting House in Frederick County, Virginia and Lynchburg, Virginia's 1798 South River Friends Meetinghouse stand as testaments to the expanding borders of American Quakerism. From Maryland and Virginia, Quakers moved to the Carolinas and Georgia. In later years, they moved to the Northwest Territory and further west.

Social reform
Quakers were becoming more concerned about social issues and becoming more active in society at large. Slavery (considered below) was the most controversial issue.

Another issue that became a concern of Quakers was the treatment of the mentally ill. Tea merchant, William Tuke opened the Retreat at York in 1796. It was a place where the mentally ill were treated with the dignity that Friends believe is inherent in all human beings. Most asylums at that time forced such people into deplorable conditions and did nothing to help them.

The Quakers' commitment to pacifism came under attack during the American Revolution, as many of those living in the Thirteen Colonies struggled with conflicting ideals of patriotism for the new United States and their rejection of violence. Despite this dilemma, a significant number still participated in some form, and there were many Quakers involved in the American Revolution.

By the late 18th century, Quakers were sufficiently recognized and accepted that the United States Constitution contained language specifically directed at Quaker citizens—in particular, the explicit allowance of "affirming", as opposed to "swearing" various oaths.

The abolition of slavery
Most Quakers did not oppose owning slaves when they first came to America. To most Quakers, "slavery was perfectly acceptable provided that slave owners attended to the spiritual and material needs of those they enslaved". 70% of the leaders of Philadelphia Yearly Meeting owned slaves in the period from 1681 to 1705; however, from 1688 some Quakers began to speak out against slavery.

John Blunston, Quaker pioneer founder of Darby Borough, Pennsylvania; and 12th Speaker of the PA Colonial Assembly; took part in an early action against slavery in 1715.

In The Friend, Vol. 28:309 there is text of a "minute made in 'that Quarterly Meeting held at Providence Meeting-house the first day of the Sixth month, 1715' ." It reads as follows "A weighty concern coming before the meeting concerning some Friends being yet in the practice of importing, buying and selling negroe slaves; after some time spent in a solid and serious consideration thereof, it is the unanimous sense and judgment of this meeting, that Friends be not concerned in the importing, buying or selling of any negro slaves that shall be imported in future; and that the same be laid before the next Yearly Meeting desiring their concurrence therein. Signed by order and on behalf of the Meeting, Caleb Pusey, Jno. Wright,Nico. Fairlamb, Jno. Blunsten"

The Germantown (Pennsylvania) Monthly Meeting published its opposition to slavery in 1688, but abolitionism did not become universal among Quakers until the Philadelphia Yearly Meeting reached unity on the issue in 1754. Reaching unity (spiritual consensus) was a long and difficult process. William Penn himself owned slaves. Some Quaker businessmen had made their fortunes in Barbados or owned ships that worked the British/West Indies/American triangle. But gradually the reality of slavery took hold and the promotion by concerned members such as John Woolman in the early 18th century changed things. Woolman was a farmer, retailer, and tailor from New Jersey who became convinced that slavery was wrong and published the widely read "John Woolman's Journal". He wrote: "...Slaves of this continent are oppressed, and their cries have reached the ears of the Most High. Such are the purity and certainty of his judgments, that he cannot be partial to our favor." In general Quakers opposed mistreatment of slaves and promoted the teaching of Christianity and reading to them. Woolman argued that the entire practice of buying, selling, and owning human beings was wrong in principle. Other Quakers started to agree and became very active in the abolition movement. Other Quakers who ministered against slavery were not so moderate. Benjamin Lay would minister passionately and personally and once sprayed fake blood on the congregation, a ministry which got him disowned. After initially finding agreement that they would buy no slaves off the boats, the entire society came to unity (spiritual consensus) on the issue in 1755, after which time no one could be a Quaker and own a slave. In 1790, one of the first documents received by the new Congress was an appeal by the Quakers (presented through Benjamin Franklin) to abolish slavery in the United States.

By 1756 only 10% of leaders of Philadelphia Yearly Meeting owned slaves. Virginia was a bastion of slaveholding. In 1765, the Quaker minister John Griffith wrote that " the life of religion is almost lost where slaves are numerous..the practice being as contrary to the spirit of Christianity as light is to darkness"

Two other early prominent Friends to denounce slavery were Anthony Benezet and John Woolman. They asked the Quakers, "What thing in the world can be done worse towards us, than if men should rob or steal us away and sell us for slaves to strange countries". In that same year, a group of Quakers along with some German Mennonites met at the meeting house in Germantown, Pennsylvania, to discuss why they were distancing themselves from slavery. Four of them signed a document written by Francis Daniel Pastorius that stated, "To bring men hither, or to rob and sell them against their will, we stand against."

From 1755 to 1776, the Quakers worked at freeing slaves, and became the first Western organization to ban slaveholding. They also created societies to promote the emancipation of slaves. From the efforts of the Quakers, Ben Franklin and Thomas Jefferson were able to convince the Continental Congress to ban the importation of slaves into America as of December 1, 1775. Pennsylvania was the strongest anti-slavery state at the time, and with Franklin's help they led "The Pennsylvania Society for Promoting The Abolition of Slavery, The Relief of Free Negroes Unlawfully Held in Bondage, and for Improving the Condition of the African Race" (Pennsylvania Abolition Society). In November 1775, Virginia's royal governor announced that all slaves would be freed if they were willing to fight for Great Britain (Dunmore's Proclamation). This encouraged George Washington to allow slaves to enlist as well, so that they all did not try to run away and fight on the Royalist side to get their freedom (Black Patriot). About five thousand African Americans served for the Continental Army and thus gained their freedom. By 1792 states from Massachusetts to Virginia all had similar anti-slavery groups. From 1780 to 1804, slavery was largely abolished in all of New England, the Middle Atlantic states, and the North West territories.

The Southern states, however, were still very prominent in keeping slavery running. Because of this, an informal network of safe houses and escape routes—called the Underground Railroad—developed across the United States to get enslaved people out of America and into Canada (British North America) or the free states. The Quakers were a very prominent force in the Underground Railroad, and their efforts helped free many slaves. Immediately north of the Mason-Dixon line, the Quaker settlement of Chester County, Pennsylvania—one of the early hubs of the Underground Railroad—was considered a "hotbed of abolition". However, not all Quakers were of the same opinion regarding the Underground Railroad: because slavery was still legal in many states, it was therefore illegal for anyone to help a slave escape and gain freedom. Many Quakers, who saw slaves as equals, felt it was proper to help free slaves and thought that it was unjust to keep someone as a slave; many Quakers would "lie" to slave hunters when asked if they were keeping slaves in their house, they would say "no" because in their mind there was no such thing as a slave. Other Quakers saw this as breaking the law and thereby disrupting the peace, both of which go against Quaker values thus breaking Quaker belief in being pacifistic. Furthermore, involvement with the law and the government was something from which the Quakers had tried to separate themselves. This divisiveness caused the formation of smaller, more independent branches of Quakers, who shared similar beliefs and views.

However, there were many prominent Quakers who stuck to the belief that slavery was wrong, and were even arrested for helping the slaves out and breaking the law. Richard Dillingham, a school teacher from Ohio, was arrested because he was found helping three slaves escape in 1848. Thomas Garrett had an Underground Railroad stop at his house in Delaware and was found guilty in 1848 of helping a family of slaves escape. Garrett was also said to have helped and worked with Harriet Tubman, who was a very well-known slave who worked to help other slaves gain their freedom. Educator Levi Coffin and his wife Catherine were Quakers who lived in Indiana and helped the Underground Railroad by hiding slaves in their house for over 21 years. They claimed to have helped 3,000 slaves gain their freedom. Susan B. Anthony was also a Quaker, and did a lot of antislavery work hand in hand with her work with women's rights.

Free Quakers
A small breakaway group, the Religious Society of Free Quakers, originally called "The Religious Society of Friends, by some styled the Free Quakers", was established on February 20, 1781 in Philadelphia, Pennsylvania. More commonly known as Free Quakers, the Society was founded by Quakers who had been expelled for failure to adhere to the Peace Testimony during the American Revolution.

Notable Free Quakers at the early meetings include Lydia Darragh and Betsy Ross. After 1783, the number of Free Quakers began to dwindle as some members died and others were either accepted back into the Society of Friends or by other religious institutions. The movement had died out by the 1830s.

Quaker influence on society
During the 19th century, Friends continued to influence the world around them. Many of the industrial concerns started by Friends in the previous century continued as detailed in Milligan's Biographical dictionary of British Quakers in commerce and industry, with new ones beginning. Friends also continued and increased their work in the areas of social justice and equality. They made other contributions as well in the fields of science, literature, art, law and politics.

In the realm of industry Edward Pease opened the Stockton and Darlington Railway in northern England in 1825. It was the first modern railway in the world, and carried coal from the mines to the seaports. Henry and Joseph Rowntree owned a chocolate factory in York, England. When Henry died, Joseph took it over. He provided the workers with more benefits than most employers of his day. He also funded low-cost housing for the poor. John Cadbury founded another chocolate factory, which his sons George and Richard eventually took over. A third chocolate factory was founded by Joseph Storrs Fry in Bristol. The shipbuilder John Wigham Richardson was a prominent Newcastle upon Tyne Quaker. His office at the centre of the shipyard was always open to his workers for whom he cared greatly and he was a founder of the Workers’ Benevolent Trust in the region, (a forerunner to the trades’ union movement). Swan Hunter and Wigham Richardson, the builders of the RMS Mauretania, refused to build war ships on account of his pacifist beliefs.

Quakers actively promoted equal rights during this century as well. As early as 1811, Elias Hicks published a pamphlet showing that slaves were "prize goods"—that is, products of piracy—and hence profiting from them violated Quaker principles; it was a short step from that position to reject use of all products made from slave labour, the free produce movement that won support among Friends and others but also proved divisive. Quaker women such as Lucretia Mott and Susan B. Anthony joined the movement to abolish slavery, moving them to cooperate politically with non-Quakers in working against the institution. Somewhat as a result of their initial exclusion from abolitionist activities, they changed their focus to the right of women to vote and influence society. Thomas Garrett led in the movement to abolish slavery, personally assisting Harriet Tubman to escape from slavery and to coordinate the Underground Railroad. Richard Dillingham died in a Tennessee prison where he was incarcerated for trying to help some slaves escape. Levi Coffin was also an active abolitionist, helping thousands of escaped slaves migrate to Canada and opening a store for selling products made by former slaves.

Prison reform was another concern of Quakers at that time. Elizabeth Fry and her brother Joseph John Gurney campaigned for more humane treatment of prisoners and for the abolition of the death penalty. They played a key role in forming the Association for the Improvement of the Female Prisoners in Newgate, which managed to better the living conditions of woman and children held at the prison. Their work raised concerns about the prison system as a whole, so that they were a factor behind Parliament eventually passing legislation to improve conditions further and decrease the number of capital crimes.

In the early days of the Society of Friends, Quakers were not allowed to get an advanced education. Eventually some did get opportunities to go to university and beyond, which meant that more and more Quakers could enter the various fields of science. Thomas Young an English Quaker, did experiments with optics, contributing much to the wave theory of light. He also discovered how the lens in the eye works and described astigmatism and formulated an hypothesis about the perception of color. Young was also involved in translating the Rosetta Stone. He translated the demotic text and began the process of understanding the hieroglyphics. Maria Mitchell was an astronomer who discovered a comet. She was also active in the abolition movement and the women's suffrage movement. Joseph Lister promoted the use of sterile techniques in medicine, based on Pasteur's work on germs. Thomas Hodgkin was a pathologist who made major breakthroughs in the field of anatomy. He was the first doctor to describe the type of lymphoma named after him. An historian, he was also active in the movement to abolish slavery and to protect aboriginal people. John Dalton formulated the atomic theory of matter, among other scientific achievements.

Quakers were not apt to participate publicly in the arts. For many Quakers these things violated their commitment to simplicity and were thought too "worldly". Some Quakers, however, are noted today for their creative work. John Greenleaf Whittier was an editor and a poet in the United States. Among his works were some poems involving Quaker history and hymns expressing his Quaker theology. He also worked in the abolition movement. Edward Hicks painted religious and historical paintings in the naive style and Francis Frith was a British photographer, whose catalogue ran to many thousands of topographical views.

At first Quakers were barred by law and their own convictions from being involved in the arena of law and politics. As time went on, a few Quakers in England and the United States did enter that arena. Joseph Pease was the son of Edward Pease mentioned above. He continued and expanded his father's business. In 1832 he became the first Quaker elected to Parliament. Noah Haynes Swayne was the only Quaker to serve on the United States Supreme Court. He was an Associate Justice from 1862 to 1881. He strongly opposed slavery, moving out of the slave-holding state of Virginia to the free state of Ohio in his young adult years.

Theological schisms
Quakers found that theological disagreements over doctrine and evangelism had left them divided into the Gurneyites, who questioned the applicability of early Quaker writings to the modern world, and the conservative Wilburites. Wilburites not only held to the writings of Fox (1624–91) and other early Friends, they actively sought to bring not only Gurneyites, but Hicksites, who had split off during the 1820s over antislavery and theological issues, back to orthodox Quaker belief. Apart from theology there were social and psychological patterns revealed by the divisions. The main groups were the growth-minded Gurneyites, Orthodox Wilburites, and reformist Hicksites. Their differences increased after the Civil War (1861–65), leading to more splintering. The Gurneyites became more evangelical, embraced Methodist-like revivalism and the Holiness Movement, and became probably the leading force in American Quakerism. They formally endorsed such radical innovations as the pastoral system. Neither the Hicksites nor Wilburites experienced such numerical growth. The Hicksites became more liberal and declined in number, while the Wilburites remained both orthodox and divided.

During the Second Great Awakening after 1839 Friends began to be influenced by the revivals sweeping the United States. Robert Pearsall Smith and his wife Hannah Whitall Smith, Quakers from New Jersey, had a profound effect. They promoted the Wesleyan idea of Christian perfection, also known as holiness or sanctification, among Quakers and among various denominations. Their work inspired the formation of many new Christian groups. Hannah Smith was also involved in the movements for women's suffrage and for temperance.

Hicksites
The Society in Ireland, and later, the United States suffered a number of schisms during the 19th century. In 1827–28, the views and popularity of Elias Hicks resulted in a division within five-yearly meetings, Philadelphia, New York, Ohio, Indiana, and Baltimore. Rural Friends, who had increasingly chafed under the control of urban leaders, sided with Hicks and naturally took a stand against strong discipline in doctrinal questions. Those who supported Hicks were tagged as "Hicksites", while Friends who opposed him were labeled "Orthodox". The latter had more adherents overall, but were plagued by subsequent splintering. The only division the Hicksites experienced was when a small group of upper-class and reform-minded Progressive Friends of Longwood, Pennsylvania, emerged in the 1840s; they maintained a precarious position for about a century.

Gurneyites
In the early 1840s the Orthodox Friends in America were exercised by a transatlantic dispute between Joseph John Gurney of England and John Wilbur of Rhode Island. Gurney, troubled by the example of the Hicksite separation, emphasized Scriptural authority and favored working closely with other Christian groups. Wilbur, in response, defended the authority of the Holy Spirit as primary, and worked to prevent the dilution of the Friends tradition of Spirit-led ministry. After privately criticizing Gurney in correspondence to sympathetic Friends, Wilbur was expelled from his yearly meeting in a questionable proceeding in 1842. Probably the best known Orthodox Friend was the poet and abolitionist editor John Greenleaf Whittier. Over the next several decades, a number of Wilburite–Gurneyite separations occurred.

Starting in the late 19th century, many American Gurneyite Quakers, led by Dougan Clark Jr., adopted the use of paid pastors, planned sermons, revivals, hymns and other elements of Protestant worship services. They left behind the old "plain style". This type of Quaker meeting is known as a "programmed meeting". Worship of the traditional, silent variety is called an "unprogrammed meeting", although there is some variation on how the unprogrammed meetings adhere strictly to the lack of programming. Some unprogrammed meetings may have also allocated a period of hymn-singing or other activity as part of the total period of worship, while others maintain the tradition of avoiding all planned activities. (See also Joel Bean.)

Beaconites
For the most part, Friends in Britain were strongly evangelical in doctrine and escaped these major separations, though they corresponded only with the Orthodox and mostly ignored the Hicksites.

The Beaconite Controversy arose in England from the book A Beacon to the Society of Friends, published in 1835 by Isaac Crewdson. He was a Recorded Minister in the Manchester Meeting. The controversy arose in 1831 when doctrinal differences amongst the Friends culminated in the winter of 1836–1837 with the resignation of Isaac Crewdson and 48 fellow members of the Manchester Meeting. About 250 others left in various localities in England, including some prominent members. A number of these joined themselves to the Plymouth Brethren and brought influences of simplicity of worship to that society. Those notable among the Plymouthists who were former Quakers included John Eliot Howard of Tottenham and Robert Mackenzie Beverley.

Native Americans
The Quakers were involved in many of the great reform movements of the first half of the 19th century. After the Civil War they won over President Grant to their ideals of a just policy toward the American Indians, and became deeply involved in Grant's "Peace Policy". Quakers were motivated by high ideals, played down the role of conversion to Christianity, and worked well side by side with the Indians. They had been highly organized and motivated by the anti-slavery crusade, and after the Civil War were poised to expand their energies to include both ex-slaves and the western tribes. They had Grant's ear and became the principal instruments for his peace policy. During 1869–85, they served as appointed agents on numerous reservations and superintendencies in a mission centered on moral uplift and manual training. Their ultimate goal of acculturating the Indians to American culture was not reached because of frontier land hunger and Congressional patronage politics.

Twentieth-century developments
During the 20th century, Quakerism was marked by movements toward unity, but at the end of the century Quakers were more sharply divided than ever. By the time of the First World War, almost all Quakers in Britain and many in the United States found themselves committed to what came to be called "liberalism", which meant primarily a religion that de-emphasized corporate statements of theology and was characterized by its emphasis on social action and pacifism. Hence when the two Philadelphia and New York Yearly Meetings, one Hicksite, one Orthodox, united in 1955—to be followed in the next decade by the two in Baltimore Yearly Meeting—they came together on the basis of a shared liberalism. As time wore on and the implication of this liberal change became more apparent, lines of division between various groups of Friends became more accentuated.

World War I at first produced an effort toward unity, embodied in the creation of the American Friends Service Committee in 1917 by Orthodox Friends, led by Rufus Jones and Henry Cadbury. A Friends Service Committee, as an agency of London Yearly Meeting, had already been created in Britain to help Quakers there deal with problems of military service; it continues today, after numerous name changes, as Quaker Peace & Social Witness. Envisioned as a service outlet for conscientious objectors that could draw support from across diverse yearly meetings, the AFSC began losing support from more evangelical Quakers as early as the 1920s and served to emphasize the differences between them, but prominent Friends such as Herbert Hoover continued to offer it their public support. Many Quakers from Oregon, Ohio, and Kansas became alienated from the Five Years Meeting (later Friends United Meeting), considering it infected with the kind of theological liberalism that Jones exemplified; Oregon Yearly Meeting withdrew in 1927. That same year, eleven evangelicals met in Cheyenne, Wyoming, to plan how to resist the influence of liberalism, but depression and war prevented another gathering for twenty years, until after the end of the second world war.

To overcome such divisions, liberal Quakers organized so-called worldwide conferences of Quakers in 1920 in London and again in 1937 at Swarthmore and Haverford Colleges in Pennsylvania, but they were too liberal and too expensive for most evangelicals to attend. A more successful effort at unity was the Friends Committee on National Legislation, originating during World War II in Washington, D.C., as a pioneering Quaker lobbying unit. In 1958 the Friends World Committee for Consultation was organized to form a neutral ground where all branches of the Society of Friends could come together, consider common problems, and get to know one another; it held triennial conferences that met in various parts of the world, but it had not found a way to involve very many grassroots Quakers in its activities. One of its agencies, created during the Cold War and known as Right Sharing of World Resources, collects funds from Quakers in the "first world" to finance small self-help projects in the "Third World", including some supported by Evangelical Friends International. Beginning in 1955 and continuing for a decade, three of the yearly meetings divided by the Hicksite separation of 1827, Philadelphia, Baltimore, and New York, as well as Canadian Yearly Meeting, reunited.

Disagreements between the various Quaker groups, Friends United Meeting, Friends General Conference, Evangelical Friends International, and Conservative yearly meetings, involved both theological and more concrete social issues. FGC, founded in 1900 and centered primarily in the East, along the West coast, and in Canada, tended to be oriented toward the liberal end of the political spectrum, was mostly unprogrammed, and aligned itself closely with the American Friends Service Committee. By the last part of the century it had taken a strong position in favor of same-sex marriage, was supportive of gay rights, and usually favored a woman's right to choose an abortion. Its membership tended to be professional and middle class or higher.

Rooted in the Midwest, especially Indiana, and North Carolina, FUM was historically more rural and small-town in its demographics. The Friends churches which formed part of this body were predominantly programmed and pastoral. Though a minority of its yearly meetings (New York, New England, Baltimore, Southeastern and Canada) were also affiliated with Friends General Conference and over the decades became more theologically liberal and predominantly unprogrammed in worship style, the theological position of the majority of its constituent yearly meetings continues to be often similar in flavor to the Protestant Christian mainstream in Indiana and North Carolina. In 1960, a theological seminary, Earlham School of Religion, was founded in FUM's heartland—Richmond, Indiana—to offer ministerial training and religious education. The seminary soon came to enroll significant numbers of unprogrammed Friends, as well as Friends from pastoral backgrounds.

EFI was staunchly evangelical and by the end of the century had more members converted through its missionary endeavors abroad than in the United States; Southwest Friends Church illustrated the group's drift away from traditional Quaker practice, permitting its member churches to practice the outward ordinances of the Lord's Supper and baptism. On social issues its members exhibited strong antipathy toward homosexuality and enunciated opposition to abortion. At century's end, Conservative Friends held onto only three small yearly meetings, in Ohio, Iowa, and North Carolina, with Friends from Ohio arguably the most traditional. In Britain and Europe, where institutional unity and almost universal unprogrammed worship style were maintained, these distinctions did not apply, nor did they in Latin America and Africa, where evangelical missionary activity predominated.

In the 1960s and later, these categories were challenged by a mostly self-educated Friend, Lewis Benson, a New Jersey printer by training, a theologian by vocation. Immersing himself in the corpus of early Quaker writings, he made himself an authority on George Fox and his message. In 1966, Benson published Catholic Quakerism, a small book that sought to move the Society of Friends to what he insisted was a strongly pro-Fox position of authentic Christianity, entirely separate from theological liberalism, churchly denominationalism, or rural isolation. He created the New Foundation Fellowship, which blazed forth for a decade or so, but had about disappeared as an effective group by the end of the century.

By that time, the differences between Friends were quite clear, to each other if not always to outsiders. Theologically, a small minority of Friends among the "liberals" expressed discomfort with theistic understandings of the Divine, while more evangelical Friends adhered to a more biblical worldview. Periodical attempts to institutionally reorganize the disparate Religious Society of Friends into more theologically congenial organizations took place, but generally failed. By the beginning of the 21st century, Friends United Meeting, as the middle ground, was suffering from these efforts, but still remained in existence, even if it did not flourish. In its home base of yearly meetings in Indiana especially, it lost numerous churches and members, both to other denominations and to the evangelicals.

Quakers in Britain and the Eastern United States embarked on efforts in the field of adult education, creating three schools with term-long courses, week-end activities, and summer programs. Woodbrooke College began in 1903 at the former home of chocolate magnate George Cadbury in Birmingham, England, and later became associated with the University of Birmingham, while Pendle Hill, in the Philadelphia suburb of Wallingford, did not open until 1930. Earlier, beginning in 1915 and continuing for about a decade, the Woolman School had been created by Philadelphia Hicksites near Swarthmore College; its head, Elbert Russell, a midwestern recorded minister, tried unsuccessfully to maintain it, but it ended in the late 1920s. All three sought to educate adults for the kind of lay leadership that the founders Society of Friends relied upon. Woodbrooke and Pendle Hill still maintain research libraries and resources.

During the 20th century, two Quakers, Herbert Hoover and Richard Nixon, both from the Western evangelical wing, were elected to serve as presidents of the United States, thus achieving more secular political power than any Friend had enjoyed since William Penn.

Kindertransport
In 1938–1939, just prior to the outbreak of the Second World War, 10,000 European Jewish children were given temporary resident visas for the UK, in what became known as the Kindertransport. This allowed these children to escape the Holocaust. American Quakers played a major role in pressuring the British government to supply these visas. The Quakers chaperoned the Jewish children on the trains, and cared for many of them once they arrived in Britain.

War Rescue Operations, and The One Thousand Children
Before and during the Second World War, the Quakers, often working with the American Jewish Joint Distribution Committee or Œuvre de secours aux enfants (OSE), helped in the rescue from Europe of mainly Jewish families of refugees, in their flight finally to America. But in some cases, only the children could escape—these mainly Jewish children fled unaccompanied, leaving their parents behind, generally to be murdered by the Nazis. Such children are part of the One Thousand Children, actually numbering about 1400. Quakers were nominated five times, starting from 1912, by the Nobel Peace Prize Committee for "...their pioneering work in the international peace movement and compassionate effort to relieve human suffering."

Costa Rica
In 1951 a group of Quakers, objecting to the military conscription, emigrated from the United States to Costa Rica and settled in what was to become Monteverde. The Quakers founded a cheese factory and a Friends' school, and in an attempt to protect the area's watershed, purchased much of the land that now makes up the Monteverde Reserve. The Quakers have played a major role in the development of the community.

title: History of the Quakers


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Hokutosei

The Hokutosei (北斗星) was a limited express sleeping car train service in Japan which operated between Ueno Station in Tokyo and Sapporo Station in the northern island of Hokkaido, taking approximately 16½ hours. It was operated jointly by East Japan Railway Company (JR East) and Hokkaido Railway Company (JR Hokkaido) from March 1988. The service became a seasonal service from the 14 March 2015 timetable revision, and was completely discontinued in August 2015, in preparation for the opening of the Hokkaido Shinkansen.

Route
Going from Ueno to Sapporo, trains called at Ōmiya, Utsunomiya, Kōriyama, Fukushima, and Sendai. One train made additional stops at Ichinoseki and Morioka. The first stop in Hokkaido was at Hakodate, with arrival in Sapporo around five hours later.

The Hokutosei ran on the following lines:

JR East area

 * Tohoku Main Line, Ueno – Morioka
 * Iwate Galaxy Railway Line, Morioka – Metoki
 * Aoimori Railway, Metoki – Aomori

JR Hokkaido

 * Tsugaru-Kaikyō Line, Aomori – Hakodate
 * Hakodate Main Line, Hakodate – Oshamambe
 * Muroran Main Line, Oshamambe – Numanohata
 * Chitose Line, Numanohata – Shiroishi
 * Hakodate Main Line, Shiroishi – Sapporo

Trains reversed and swapped locomotives at Aomori and Hakodate stations. The Tsugaru-Kaikyō Line consists of the Tsugaru Line, Kaikyō Line, Esashi Line, and Hakodate Main Line.

Sleeping accommodation
The Hokutosei consisted of type "A" and type "B" accommodation. Users of the Japan Rail Pass were waived the basic track fare, however the limited express fare and accommodations fare still applied.

Type A
Type A compartments were larger and had more amenities than their type B counterparts. There were two types of type A compartments: "Royal" and "Twin Deluxe".

Royal rooms were single-person private compartments, although they could be used by two people with the use of a supplementary bed. There were two Royal rooms in each of cars 9 and 10.

Twin Deluxe rooms were private two-person rooms, all eight of which were located in car 8.

Type B
Type B compartments were smaller and less expensive than type A compartments. There were three types of type B compartments: "Duet", "Solo", and "Two-level Type B". All type B compartments carried an accommodation fare of ¥6,300 per person.

Duet compartments were private two-person compartments. There were both upper-level and lower-level types.

Solo compartments were private single-person compartments. As with Duet compartments, there were both upper-level and lower-level types.

Two-level Type B couchettes had four beds which could be individually enclosed with a curtain. While normally used by individual travelers, there were also "B Compartments", which had a door that could be closed and used as a private room for a group of four people (or fewer if the travelers wished to pay for the extra bed(s)).

Dining car
The Hokutosei's dining car, called the "Grand Chariot", served various foods and beverages. The availability of foods in the Grand Chariot depended on whether it was the predesignated "Dinner Time", "Pub Time", or "Morning Time".

Dinner Time
French or Japanese cuisine was served during Dinner Time. Passengers who wished to have either course had to make a dinner reservation at a Midori no Madoguchi ticket office up to three days prior to departure.

Pub Time
An announcement sounded at the conclusion of Dinner Time, after which Pub Time began. During Pub Time the dining car opened to all passengers and various à la carte meals, snacks, and beverages were available for purchase. Prior reservations were not needed. Last order was at 10:30 pm, and the car closed at 11:00 pm.

Morning Time
During Morning Time, breakfast was served from 6:30 am. Both western-style and Japanese-style food was served.

Rolling stock
The train was formed of 24 series sleeping cars based at JR East's Oku Depot in Tokyo and JR Hokkaido's Sapporo Depot, typically consisting of 12 cars including a KaNi24 generator car. From Ueno to Aomori the train was hauled by a JR East Class EF510-500 dual-voltage electric locomotive, by a JR Hokkaido Class ED79 AC electric locomotive between Aomori and Hakodate, and by a pair of JR Hokkaido Class DD51 diesel locomotives between Hakodate and Sapporo.

Formation
, the trains were formed as shown below.

Cars 1 to 6 were owned by JR Hokkaido, and cars 7 to 11 (plus the generator van) were owned by JR East from March 2008 to March 2015. After that, all cars were owned by JR East.

Past locomotives
The train used to be hauled between Ueno and Aomori by a JR East Tabata-based Class EF81 dual-voltage electric locomotive, however from July 2010 this work was taken over by the Class EF510-500. Until its removal from service in 2001, ED76-551 hauled the Hokutosei between Aomori and Hakodate. It was subsequently replaced by the Class ED79.

History
Plans to operate a direct sleeping car service between Tokyo and Sapporo were officially announced on 24 April 1987, with the timetable for three trains daily in each direction unveiled in July 1987. A public ballot was held to decide on the name for the new train service, and approximately 24,000 votes were received. The name Hokutosei was officially chosen on 6 November 1987, although it had ranked in 108th place in the public ballot with just 15 votes. The first place suggestion, Kaikyo, was later used as the name for the limited-stop "rapid" services connecting Aomori with Hakodate via the Seikan Tunnel.

The Hokutosei, named after the Big Dipper constellation, was introduced on 13 March 1988 to coincide with the opening of the Seikan Tunnel, an undersea tunnel which connects the island of Hokkaido to Honshu.

Until 1990 the service ran with two trains daily in each direction, and an additional third round-trip route being run irregularly. In 1990 all trains began to run regularly, however, with the introduction of the Cassiopeia in 1999, services were cut back to two daily round-trip services. From 15 March 2008, the service was cut back from two trains daily in each direction to one train in each direction.

From the start of the revised timetable on 17 March 2012, smoking was banned in the restaurant cars of Hokutosei services.

Up until March 2015, trains were typically formed as follows.

Cars 1 to 6 were owned by JR Hokkaido, and cars 7 to 11 (plus the generator van) were owned by JR East.

From the 14 March 2015 timetable revision, regular Hokutosei services were discontinued, with trains subsequently running only as seasonal services during the peak holiday periods. It was completely discontinued in August 2015, with the last down train from Ueno departing on 21 August, and the last up train from Sapporo departing on 22 August. The final two trains were both hauled by locomotive number EF510-515 between Aomori and Ueno.

Preservation
A 24 series dining car (number SuShi 24-504) formerly used on Hokutosei services was purchased for use as a restaurant in Kawaguchi, Saitama in April 2016. A hostel using many interior fittings from the original train was opened in Tokyo in December 2016.

title: Hokutosei


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Kilmeny Niland

Kilmeny Niland (1950 – 27 February 2009) was a New Zealand–born Australian artist and illustrator. While best known for her children's book illustrations, she worked in a wide range of genres, including animation, wildlife art, miniatures, portraits, cards and prints. She won numerous prizes in national and international competitions, and one of her portraits was purchased by Australia's National Portrait Gallery, in Canberra.

With her twin sister Deborah, she illustrated a children's version of Banjo Paterson's poem Mulga Bill's Bicycle.

Life
Kilmeny Niland and her twin sister Deborah were born in Auckland, New Zealand, to New Zealand–born Australian author Ruth Park and her husband, the author and journalist D'Arcy Niland. She had three older siblings: Anne, Rory and Patrick, who had been born in Australia.

The family returned to Sydney and lived in Neutral Bay and then Balgowlah Heights. The twins were educated at Saint Cecilia's Primary School and Stella Maris College. Both then studied art at Julian Ashton Art School.

Their father died in 1967, and some time after their mother took them to London with their brother Patrick, who had been offered a place at the Royal Academy of Music.

Kilmeny Niland married writer and researcher Rafe Champion in 1979. They had four sons: Leo, Hugh, Patrick and Tom.

She was diagnosed with breast cancer in 1991. In May 2008, she was diagnosed with non-Hodgkin's lymphoma, and died of the disease in February 2009.

Career
Kilmeny and Deborah started their careers by working freelance in London. Their first collaboration, The Little Goat, was published in 1971. By this time, the sisters were back in Australia, living in Cremorne, Sydney. They collaborated on eleven more books. They also worked on animation at Eric Porter's studios in Sydney.

During her lifetime, she published 47 books: 12 were illustrated by her with Deborah, 13 were written and illustrated by her, and 34 were texts by others which she illustrated.

Awards and nominations

 * Visual Arts Board award, 1974, for Mulga Bill's Bicycle (with Deborah)
 * IBBY Honour Diploma, Illustration, 1976 for Mulga Bill's Bicycle
 * Whitley Awards, Best Children's Book, 1980, for Feathers, Fur and Frills
 * Faber Castell Grand Prize at the Combined Australian Societies of Miniature Art, 2000

As illustrator

 * An Aussie Night Before Christmas (2005)
 * Blossom Possum : The Sky is Falling Down-under (2006)
 * Callie's Castle (1985)
 * Callie's Family (1988)
 * Clancy of the Overflow (2002)
 * Fair Dinkum Aussie Christmas (2007)
 * Fairy Tale Picture Dictionary (1979)
 * Fey Mouse (1988)
 * The Gigantic Balloon (1975, with Deborah Niland)
 * The Gingerbread Man (2006)
 * Grandad Barnett's Beard (1988)
 * How Many Dogs in the House? (2004)
 * Just Like That (1986)
 * Matthew and the New Baby (1986)
 * Mulga Bill's Bicycle (1973, with Deborah Niland)
 * My brother John (1990)
 * Old Witch Boneyleg (1978)
 * One-eyed Jack and Other Rhymes (1975)
 * Pancakes & Painted Eggs : A Book for Easter and All the Days of the Year (1981)
 * Riverview Kids (1971, with Deborah Niland)
 * Roger Bandy (1977, with Deborah Niland)
 * Sheep shape (1992)
 * Tell Me a Tale : Stories, Songs, Verses and Things To Do (1974, with Deborah Niland)
 * Tell Me Another Tale : Stories, Verses, Songs and Things To Do (1976, with Deborah Niland)
 * The Farm Alphabet (1973, with Deborah Niland,)
 * The Haunted Castle (1979)
 * The Land and the Spirit : An Australian Alphabet (1992)
 * The Little Goat (1971, with Deborah Niland)
 * The Ugly Duckling (2006)
 * The Window Book (1992)
 * The Zoo Alphabet (1980, with Deborah Niland)
 * Travelling Songs of Old Australia (1966, with Deborah Niland, uncredited)
 * Wishbone (2002)
 * What Am I? (1974, with Deborah Niland)

As author and illustrator

 * Animals at Home (1995)
 * Animals at Large (1995)
 * Animals at Play (1994)
 * Animals at Work (1994)
 * An Aussie Day before Christmas (2008)
 * A Bellbird in a Flame Tree (1989)
 * Birds on a Bough : A Counting Book (1975, with Deborah Niland)
 * Bright Eyes and Bushy Tails (1984)
 * Fat Pat (2008)
 * Feathers, Fur and Frills (1980)
 * My World (1981)
 * Two Bad Teddies (2009)
 * Two Tough Teddies (2007)

As author

 * The Tall Man and the Twelve Babies (2010, with Tom Niland Champion)

title: Kilmeny Niland


text: User talk:68.46.226.54

title: User talk:68.46.226.54


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Dirichlet (crater)

Dirichlet is a lunar impact crater that is located on the Moon's far side. It is attached to the southern outer rim of the crater Henyey. To the south-southeast is the much larger crater Tsander.

This is a circular crater with a sharp-edged rim that is not significantly worn. There are slight outward protrusions along the eastern side. The sides of the inner walls have slumped down to form a ring of scree along the base.

Dirichlet lies on the eastern margin of the Dirichlet-Jackson Basin.

Satellite craters
By convention these features are identified on lunar maps by placing the letter on the side of the crater midpoint that is closest to Dirichlet.

title: Dirichlet (crater)