As long as minority feelings are given free expression in an atmosphere of mutual concern, there is little danger of misinterpretation by the majority. Such a climate prevailed in the meetings of the Fair Play settlers and the sessions of the Fair Play men; at least, there is no available evidence to the contrary.
The nature and role of consensus in the Fair Play territory hinged upon what was best for the community. Fundamental agreement was reached, based upon mutual need apparent from open discussion. In the event of conflict, forbearance, which was in the best interest of the community, could be expected.[12] An examination of the appearance dockets of the county courts for Northumberland and Lycoming counties suggests, however, that this consensus did not extend to questions of land titles. Nevertheless, the all-inclusiveness of signatures on petitions to the Supreme Executive Council for protection from the Indians and for the recognition of the right of pre-emption, and the general response of the Fair Play settlers to calls for troops for the Continental Army indicate to some degree the nature and extent of that consensus.[13]
Democracy, that is self-determination, did exist among the Fair Play settlers of this Pennsylvania frontier. There was no outside authority which legislated the affairs of the pioneers of the West Branch. They selected their own representatives, the Fair Play men, and maintained their control over them, a control which was assured both by annual elections and the full participation of the settlers in the decision-making process. The will of the majority prevailed, and that will was expressed through a community consensus reached by the full participation of political equals. It was neither radical nor revolutionary, but it was typical of the American colonial experience. The Fair Play settlers had not "jumped the gun" on independence, although they participated in the movement. They did not rebel against a ruling aristocracy. They simply governed themselves.
Self-determination, as we have already stated, includes the right of the people to decide upon their own economic institutions. This right was asserted on the farmers' frontier of the West Branch. With free land available to those who worked it, provided the neighbors and the Fair Play men approved, economic opportunity was shared by the Scotch-Irish, English, German, Scots, Irish, Welsh, and French settlers.[14] This sharing, in itself, was a demonstration of economic democracy.
The labor system, too, was an affirmation of the democratic ideal. Because free land was available in the Fair Play territory, neither slavery nor involuntary servitude existed in this region, although it was found in immediately adjacent areas.[15] Free labor, family labor to be more exact, was the system employed in this portion of the West Branch Valley. Noticeable, too, was the spirit of cooperation in such enterprises as cabin-raisings, barn-raisings, harvesting, cornhuskings and the like. This mutual helpfulness was characteristic of the frontier and obviated the necessity of any enforced labor system.
Tenancy was occasionally practiced in the Fair Play territory, although it appears that the tenant farmer suffered no feelings of inferiority, if the following case is any example:
... Peter Dewitt ... leased the land in question to William McIlhatton as a Cropper, who took possession of it after Huggins left it: That the Terms of the Lease were that McIlhatton should possess the Land about two or three Years, rendering hold of the Crops to be raised unto Peter Dewitt, who was to find him a Team and farming Utensils: That the Lease was in Writing and Lodged with a certain Daniel Cruger who lived in the Neighborhood at that Time.[16]
Sometime later, McElhattan obtained the lease from Cruger and sold "his right" to William Dunn, claiming that Dewitt had failed to fill his end of the bargain, despite the fact that Eleanor Coldren gave evidence to the contrary. When challenged for selling Dewitt's land, McElhattan responded in a fashion which demonstrates the independent spirit of this lessee. He said "that he only sold his Right to Dunn and if Dunn would be such a fool as to give him forty or fifty pounds for Nothing He McIlhatton would be a greater fool for not taking it—for that Dunn knew what Right he (McIlhatton) had."[17] Obviously, if this case is indicative, and there were others, share-cropping did not induce attitudes of subservience.
Religious freedom, in which Pennsylvania ranked second only to Rhode Island in colonial America, was enjoyed by the frontiersmen of the West Branch. It might, however, be better described as a freedom from religion rather than a freedom of religion. With no system of local taxation and no regular church, there was no establishment of religion. Nevertheless, this is not to suggest that religious qualifications were not applied to prospective landowners, potential voters, or members of the Fair Play community. Religious liberty had been guaranteed to Pennsylvanians in the Charter of Privileges of 1701, and no religious test was required for suffrage in the new State constitution in 1776. Belief in one God and in the inspiration of the Scriptures was required for members of the assembly, but bona fide Fair Play settlers were disqualified on geographic grounds anyhow.[18]
There is no record of religious discrimination among the Fair Play settlers. In addition to the absence of a regular church, this was probably due, in part, to the religious composition of the population. The pioneers of the West Branch were Protestant Christians, and if denominational in their approach, either Presbyterian or Methodist. The friction between Methodists and Presbyterians appears to have been doctrinal rather than political or social.[19]