Beyond Vietnam: A Time to Break Silence

Fifty-two years ago, Rev. Dr. Martin Luther King, Jr. delivered one of his most important speeches at Riverside Church in New York City.  It was a big boost to the peace movement but divided the civil rights movement between the hawks and the doves. It is still important today as the US is involved in another endless war. King was assassinated exactly one year later in Memphis, TN.

Declaration of Independence from the War in Vietnam

Speech delivered by Dr. Martin Luther King, Jr., on April 4, 1967, at Riverside Church in New York City:

I come to this magnificent house of worship tonight because my conscience leaves me no other choice. I join with you in this meeting because I am in deepest agreement with the aims and work of the organization which has brought us together: Clergy and Laymen Concerned about Vietnam. The recent statement of your executive committee are the sentiments of my own heart and I found myself in full accord when I read its opening lines: “A time comes when silence is betrayal.” That time has come for us in relation to Vietnam.

The truth of these words is beyond doubt but the mission to which they call us is a most difficult one. Even when pressed by the demands of inner truth, men do not easily assume the task of opposing their government’s policy, especially in time of war. Nor does the human spirit move without great difficulty against all the apathy of conformist thought within one’s own bosom and in the surrounding world. Moreover when the issues at hand seem as perplexed as they often do in the case of this dreadful conflict we are always on the verge of being mesmerized by uncertainty; but we must move on.

Dr. Martin Luther King at Riverside Church, New York City, April 4, 1967 

Some of us who have already begun to break the silence of the night have found that the calling to speak is often a vocation of agony, but we must speak. We must speak with all the humility that is appropriate to our limited vision, but we must speak. And we must rejoice as well, for surely this is the first time in our nation’s history that a significant number of its religious leaders have chosen to move beyond the prophesying of smooth patriotism to the high grounds of a firm dissent based upon the mandates of conscience and the reading of history. Perhaps a new spirit is rising among us. If it is, let us trace its movement well and pray that our own inner being may be sensitive to its guidance, for we are deeply in need of a new way beyond the darkness that seems so close around us.

Over the past two years, as I have moved to break the betrayal of my own silences and to speak from the burnings of my own heart, as I have called for radical departures from the destruction of Vietnam, many persons have questioned me about the wisdom of my path. At the heart of their concerns this query has often loomed large and loud: Why are you speaking about war, Dr. King? Why are you joining the voices of dissent? Peace and civil rights don’t mix, they say. Aren’t you hurting the cause of your people, they ask? And when I hear them, though I often understand the source of their concern, I am nevertheless greatly saddened, for such questions mean that the inquirers have not really known me, my commitment or my calling. Indeed, their questions suggest that they do not know the world in which they live.

In the light of such tragic misunderstandings, I deem it of signal importance to try to state clearly, and I trust concisely, why I believe that the path from Dexter Avenue Baptist Church — the church in Montgomery, Alabama, where I began my pastorate — leads clearly to this sanctuary tonight.

I come to this platform tonight to make a passionate plea to my beloved nation. This speech is not addressed to Hanoi or to the National Liberation Front. It is not addressed to China or to Russia.

Nor is it an attempt to overlook the ambiguity of the total situation and the need for a collective solution to the tragedy of Vietnam. Neither is it an attempt to make North Vietnam or the National Liberation Front paragons of virtue, nor to overlook the role they can play in a successful resolution of the problem. While they both may have justifiable reason to be suspicious of the good faith of the United States, life and history give eloquent testimony to the fact that conflicts are never resolved without trustful give and take on both sides.

Tonight, however, I wish not to speak with Hanoi and the NLF, but rather to my fellow Americans, who, with me, bear the greatest responsibility in ending a conflict that has exacted a heavy price on both continents.

The Importance of Vietnam

I am convinced that if we are to get on the right side of the world revolution, we as a nation must undergo a radical revolution of values. We must rapidly begin the shift from a “thing-oriented” society to a “person-oriented” society. When machines and computers, profit motives and property rights are considered more important than people, the giant triplets of racism, materialism, and militarism are incapable of being conquered.Since I am a preacher by trade, I suppose it is not surprising that I have seven major reasons for bringing Vietnam into the field of my moral vision. There is at the outset a very obvious and almost facile connection between the war in Vietnam and the struggle I, and others, have been waging in America. A few years ago there was a shining moment in that struggle. It seemed as if there was a real promise of hope for the poor — both black and white — through the poverty program. There were experiments, hopes, new beginnings. Then came the buildup in Vietnam and I watched the program broken and eviscerated as if it were some idle political plaything of a society gone mad on war, and I knew that America would never invest the necessary funds or energies in rehabilitation of its poor so long as adventures like Vietnam continued to draw men and skills and money like some demonic destructive suction tube. So I was increasingly compelled to see the war as an enemy of the poor and to attack it as such.

Perhaps the more tragic recognition of reality took place when it became clear to me that the war was doing far more than devastating the hopes of the poor at home. It was sending their sons and their brothers and their husbands to fight and to die in extraordinarily high proportions relative to the rest of the population. We were taking the black young men who had been crippled by our society and sending them eight thousand miles away to guarantee liberties in Southeast Asia which they had not found in southwest Georgia and East Harlem. So we have been repeatedly faced with the cruel irony of watching Negro and white boys on TV screens as they kill and die together for a nation that has been unable to seat them together in the same schools. So we watch them in brutal solidarity burning the huts of a poor village, but we realize that they would never live on the same block in Detroit. I could not be silent in the face of such cruel manipulation of the poor.

My third reason moves to an even deeper level of awareness, for it grows out of my experience in the ghettoes of the North over the last three years — especially the last three summers. As I have walked among the desperate, rejected and angry young men I have told them that Molotov cocktails and rifles would not solve their problems. I have tried to offer them my deepest compassion while maintaining my conviction that social change comes most meaningfully through nonviolent action. But they asked — and rightly so — what about Vietnam? They asked if our own nation wasn’t using massive doses of violence to solve its problems, to bring about the changes it wanted. Their questions hit home, and I knew that I could never again raise my voice against the violence of the oppressed in the ghettos without having first spoken clearly to the greatest purveyor of violence in the world today — my own government. For the sake of those boys, for the sake of this government, for the sake of hundreds of thousands trembling under our violence, I cannot be silent.

For those who ask the question, “Aren’t you a civil rights leader?” and thereby mean to exclude me from the movement for peace, I have this further answer. In 1957 when a group of us formed the Southern Christian Leadership Conference, we chose as our motto: “To save the soul of America.” We were convinced that we could not limit our vision to certain rights for black people, but instead affirmed the conviction that America would never be free or saved from itself unless the descendants of its slaves were loosed completely from the shackles they still wear. In a way we were agreeing with Langston Hughes, that black bard of Harlem, who had written earlier:

O, yes, I say it plain, America never was America to me, And yet I swear this oath– America will be!

Now, it should be incandescently clear that no one who has any concern for the integrity and life of America today can ignore the present war. If America’s soul becomes totally poisoned, part of the autopsy must read Vietnam. It can never be saved so long as it destroys the deepest hopes of men the world over. So it is that those of us who are yet determined that America will be are led down the path of protest and dissent, working for the health of our land.

As if the weight of such a commitment to the life and health of America were not enough, another burden of responsibility was placed upon me in 1964; and I cannot forget that the Nobel Prize for Peace was also a commission — a commission to work harder than I had ever worked before for “the brotherhood of man.” This is a calling that takes me beyond national allegiances, but even if it were not present I would yet have to live with the meaning of my commitment to the ministry of Jesus Christ. To me the relationship of this ministry to the making of peace is so obvious that I sometimes marvel at those who ask me why I am speaking against the war. Could it be that they do not know that the good news was meant for all men — for Communist and capitalist, for their children and ours, for black and for white, for revolutionary and conservative? Have they forgotten that my ministry is in obedience to the one who loved his enemies so fully that he died for them? What then can I say to the “Vietcong” or to Castro or to Mao as a faithful minister of this one? Can I threaten them with death or must I not share with them my life?

Finally, as I try to delineate for you and for myself the road that leads from Montgomery to this place I would have offered all that was most valid if I simply said that I must be true to my conviction that I share with all men the calling to be a son of the living God. Beyond the calling of race or nation or creed is this vocation of sonship and brotherhood, and because I believe that the Father is deeply concerned especially for his suffering and helpless and outcast children, I come tonight to speak for them.

This I believe to be the privilege and the burden of all of us who deem ourselves bound by allegiances and loyalties which are broader and deeper than nationalism and which go beyond our nation’s self-defined goals and positions. We are called to speak for the weak, for the voiceless, for victims of our nation and for those it calls enemy, for no document from human hands can make these humans any less our brothers.

Strange Liberators

And as I ponder the madness of Vietnam and search within myself for ways to understand and respond to compassion my mind goes constantly to the people of that peninsula. I speak now not of the soldiers of each side, not of the junta in Saigon, but simply of the people who have been living under the curse of war for almost three continuous decades now. I think of them too because it is clear to me that there will be no meaningful solution there until some attempt is made to know them and hear their broken cries.

They must see Americans as strange liberators. The Vietnamese people proclaimed their own independence in 1945 after a combined French and Japanese occupation, and before the Communist revolution in China. They were led by Ho Chi Minh. Even though they quoted the American Declaration of Independence in their own document of freedom, we refused to recognize them. Instead, we decided to support France in its reconquest of her former colony.

Our government felt then that the Vietnamese people were not “ready” for independence, and we again fell victim to the deadly Western arrogance that has poisoned the international atmosphere for so long. With that tragic decision we rejected a revolutionary government seeking self-determination, and a government that had been established not by China (for whom the Vietnamese have no great love) but by clearly indigenous forces that included some Communists. For the peasants this new government meant real land reform, one of the most important needs in their lives.

For nine years following 1945 we denied the people of Vietnam the right of independence. For nine years we vigorously supported the French in their abortive effort to recolonize Vietnam.

Before the end of the war we were meeting eighty percent of the French war costs. Even before the French were defeated at Dien Bien Phu, they began to despair of the reckless action, but we did not. We encouraged them with our huge financial and military supplies to continue the war even after they had lost the will. Soon we would be paying almost the full costs of this tragic attempt at recolonization.

After the French were defeated it looked as if independence and land reform would come again through the Geneva agreements. But instead there came the United States, determined that Ho should not unify the temporarily divided nation, and the peasants watched again as we supported one of the most vicious modern dictators — our chosen man, Premier Diem. The peasants watched and cringed as Diem ruthlessly routed out all opposition, supported their extortionist landlords and refused even to discuss reunification with the north. The peasants watched as all this was presided over by U.S. influence and then by increasing numbers of U.S. troops who came to help quell the insurgency that Diem’s methods had aroused. When Diem was overthrown they may have been happy, but the long line of military dictatorships seemed to offer no real change — especially in terms of their need for land and peace.

The only change came from America as we increased our troop commitments in support of governments which were singularly corrupt, inept and without popular support. All the while the people read our leaflets and received regular promises of peace and democracy — and land reform. Now they languish under our bombs and consider us — not their fellow Vietnamese –the real enemy. They move sadly and apathetically as we herd them off the land of their fathers into concentration camps where minimal social needs are rarely met. They know they must move or be destroyed by our bombs. So they go — primarily women and children and the aged.

They watch as we poison their water, as we kill a million acres of their crops. They must weep as the bulldozers roar through their areas preparing to destroy the precious trees. They wander into the hospitals, with at least twenty casualties from American firepower for one “Vietcong”-inflicted injury. So far we may have killed a million of them — mostly children. They wander into the towns and see thousands of the children, homeless, without clothes, running in packs on the streets like animals. They see the children, degraded by our soldiers as they beg for food. They see the children selling their sisters to our soldiers, soliciting for their mothers.

What do the peasants think as we ally ourselves with the landlords and as we refuse to put any action into our many words concerning land reform? What do they think as we test our latest weapons on them, just as the Germans tested out new medicine and new tortures in the concentration camps of Europe? Where are the roots of the independent Vietnam we claim to be building? Is it among these voiceless ones?

We have destroyed their two most cherished institutions: the family and the village. We have destroyed their land and their crops. We have cooperated in the crushing of the nation’s only non-Communist revolutionary political force — the unified Buddhist church. We have supported the enemies of the peasants of Saigon. We have corrupted their women and children and killed their men. What liberators?

Now there is little left to build on — save bitterness. Soon the only solid physical foundations remaining will be found at our military bases and in the concrete of the concentration camps we call fortified hamlets. The peasants may well wonder if we plan to build our new Vietnam on such grounds as these? Could we blame them for such thoughts? We must speak for them and raise the questions they cannot raise. These too are our brothers.

Perhaps the more difficult but no less necessary task is to speak for those who have been designated as our enemies. What of the National Liberation Front — that strangely anonymous group we call VC or Communists? What must they think of us in America when they realize that we permitted the repression and cruelty of Diem which helped to bring them into being as a resistance group in the south? What do they think of our condoning the violence which led to their own taking up of arms? How can they believe in our integrity when now we speak of “aggression from the north” as if there were nothing more essential to the war? How can they trust us when now we charge them with violence after the murderous reign of Diem and charge them with violence while we pour every new weapon of death into their land? Surely we must understand their feelings even if we do not condone their actions. Surely we must see that the men we supported pressed them to their violence. Surely we must see that our own computerized plans of destruction simply dwarf their greatest acts.

How do they judge us when our officials know that their membership is less than twenty-five percent Communist and yet insist on giving them the blanket name? What must they be thinking when they know that we are aware of their control of major sections of Vietnam and yet we appear ready to allow national elections in which this highly organized political parallel government will have no part? They ask how we can speak of free elections when the Saigon press is censored and controlled by the military junta. And they are surely right to wonder what kind of new government we plan to help form without them — the only party in real touch with the peasants. They question our political goals and they deny the reality of a peace settlement from which they will be excluded. Their questions are frighteningly relevant. Is our nation planning to build on political myth again and then shore it up with the power of new violence?

Here is the true meaning and value of compassion and nonviolence when it helps us to see the enemy’s point of view, to hear his questions, to know his assessment of ourselves. For from his view we may indeed see the basic weaknesses of our own condition, and if we are mature, we may learn and grow and profit from the wisdom of the brothers who are called the opposition.

So, too, with Hanoi. In the north, where our bombs now pummel the land, and our mines endanger the waterways, we are met by a deep but understandable mistrust. To speak for them is to explain this lack of confidence in Western words, and especially their distrust of American intentions now. In Hanoi are the men who led the nation to independence against the Japanese and the French, the men who sought membership in the French commonwealth and were betrayed by the weakness of Paris and the willfulness of the colonial armies. It was they who led a second struggle against French domination at tremendous costs, and then were persuaded to give up the land they controlled between the thirteenth and seventeenth parallel as a temporary measure at Geneva. After 1954 they watched us conspire with Diem to prevent elections which would have surely brought Ho Chi Minh to power over a united Vietnam, and they realized they had been betrayed again.

When we ask why they do not leap to negotiate, these things must be remembered. Also it must be clear that the leaders of Hanoi considered the presence of American troops in support of the Diem regime to have been the initial military breach of the Geneva agreements concerning foreign troops, and they remind us that they did not begin to send in any large number of supplies or men until American forces had moved into the tens of thousands.

Hanoi remembers how our leaders refused to tell us the truth about the earlier North Vietnamese overtures for peace, how the president claimed that none existed when they had clearly been made. Ho Chi Minh has watched as America has spoken of peace and built up its forces, and now he has surely heard of the increasing international rumors of American plans for an invasion of the north. He knows the bombing and shelling and mining we are doing are part of traditional pre-invasion strategy. Perhaps only his sense of humor and of irony can save him when he hears the most powerful nation of the world speaking of aggression as it drops thousands of bombs on a poor weak nation more than eight thousand miles away from its shores.

At this point I should make it clear that while I have tried in these last few minutes to give a voice to the voiceless on Vietnam and to understand the arguments of those who are called enemy, I am as deeply concerned about our troops there as anything else. For it occurs to me that what we are submitting them to in Vietnam is not simply the brutalizing process that goes on in any war where armies face each other and seek to destroy. We are adding cynicism to the process of death, for they must know after a short period there that none of the things we claim to be fighting for are really involved. Before long they must know that their government has sent them into a struggle among Vietnamese, and the more sophisticated surely realize that we are on the side of the wealthy and the secure while we create hell for the poor.

This Madness Must Cease

Somehow this madness must cease. We must stop now. I speak as a child of God and brother to the suffering poor of Vietnam. I speak for those whose land is being laid waste, whose homes are being destroyed, whose culture is being subverted. I speak for the poor of America who are paying the double price of smashed hopes at home and death and corruption in Vietnam. I speak as a citizen of the world, for the world as it stands aghast at the path we have taken. I speak as an American to the leaders of my own nation. The great initiative in this war is ours. The initiative to stop it must be ours.

This is the message of the great Buddhist leaders of Vietnam. Recently one of them wrote these words:

“Each day the war goes on the hatred increases in the heart of the Vietnamese and in the hearts of those of humanitarian instinct. The Americans are forcing even their friends into becoming their enemies. It is curious that the Americans, who calculate so carefully on the possibilities of military victory, do not realize that in the process they are incurring deep psychological and political defeat. The image of America will never again be the image of revolution, freedom and democracy, but the image of violence and militarism.”

If we continue, there will be no doubt in my mind and in the mind of the world that we have no honorable intentions in Vietnam. It will become clear that our minimal expectation is to occupy it as an American colony and men will not refrain from thinking that our maximum hope is to goad China into a war so that we may bomb her nuclear installations. If we do not stop our war against the people of Vietnam immediately the world will be left with no other alternative than to see this as some horribly clumsy and deadly game we have decided to play.

The world now demands a maturity of America that we may not be able to achieve. It demands that we admit that we have been wrong from the beginning of our adventure in Vietnam, that we have been detrimental to the life of the Vietnamese people. The situation is one in which we must be ready to turn sharply from our present ways.

In order to atone for our sins and errors in Vietnam, we should take the initiative in bringing a halt to this tragic war. I would like to suggest five concrete things that our government should do immediately to begin the long and difficult process of extricating ourselves from this nightmarish conflict:

  1. End all bombing in North and South Vietnam.
  2. Declare a unilateral cease-fire in the hope that such action will create the atmosphere for negotiation.
  3. Take immediate steps to prevent other battlegrounds in Southeast Asia by curtailing our military buildup in Thailand and our interference in Laos.
  4. Realistically accept the fact that the National Liberation Front has substantial support in South Vietnam and must thereby play a role in any meaningful negotiations and in any future Vietnam government.
  5. Set a date that we will remove all foreign troops from Vietnam in accordance with the 1954 Geneva agreement.

Part of our ongoing commitment might well express itself in an offer to grant asylum to any Vietnamese who fears for his life under a new regime which included the Liberation Front. Then we must make what reparations we can for the damage we have done. We most provide the medical aid that is badly needed, making it available in this country if necessary.

Protesting The War

Meanwhile we in the churches and synagogues have a continuing task while we urge our government to disengage itself from a disgraceful commitment. We must continue to raise our voices if our nation persists in its perverse ways in Vietnam. We must be prepared to match actions with words by seeking out every creative means of protest possible.

As we counsel young men concerning military service we must clarify for them our nation’s role in Vietnam and challenge them with the alternative of conscientious objection. I am pleased to say that this is the path now being chosen by more than seventy students at my own alma mater, Morehouse College, and I recommend it to all who find the American course in Vietnam a dishonorable and unjust one. Moreover I would encourage all ministers of draft age to give up their ministerial exemptions and seek status as conscientious objectors. These are the times for real choices and not false ones. We are at the moment when our lives must be placed on the line if our nation is to survive its own folly. Every man of humane convictions must decide on the protest that best suits his convictions, but we must all protest.

There is something seductively tempting about stopping there and sending us all off on what in some circles has become a popular crusade against the war in Vietnam. I say we must enter the struggle, but I wish to go on now to say something even more disturbing. The war in Vietnam is but a symptom of a far deeper malady within the American spirit, and if we ignore this sobering reality we will find ourselves organizing clergy- and laymen-concerned committees for the next generation. They will be concerned about Guatemala and Peru. They will be concerned about Thailand and Cambodia. They will be concerned about Mozambique and South Africa. We will be marching for these and a dozen other names and attending rallies without end unless there is a significant and profound change in American life and policy. Such thoughts take us beyond Vietnam, but not beyond our calling as sons of the living God.

In 1957 a sensitive American official overseas said that it seemed to him that our nation was on the wrong side of a world revolution. During the past ten years we have seen emerge a pattern of suppression which now has justified the presence of U.S. military “advisers” in Venezuela. This need to maintain social stability for our investments accounts for the counter-revolutionary action of American forces in Guatemala. It tells why American helicopters are being used against guerrillas in Colombia and why American napalm and green beret forces have already been active against rebels in Peru. It is with such activity in mind that the words of the late John F. Kennedy come back to haunt us. Five years ago he said, “Those who make peaceful revolution impossible will make violent revolution inevitable.”

Increasingly, by choice or by accident, this is the role our nation has taken — the role of those who make peaceful revolution impossible by refusing to give up the privileges and the pleasures that come from the immense profits of overseas investment.

I am convinced that if we are to get on the right side of the world revolution, we as a nation must undergo a radical revolution of values. We must rapidly begin the shift from a “thing-oriented” society to a “person-oriented” society. When machines and computers, profit motives and property rights are considered more important than people, the giant triplets of racism, materialism, and militarism are incapable of being conquered.

A true revolution of values will soon cause us to question the fairness and justice of many of our past and present policies. On the one hand we are called to play the good Samaritan on life’s roadside; but that will be only an initial act. One day we must come to see that the whole Jericho road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life’s highway. True compassion is more than flinging a coin to a beggar; it is not haphazard and superficial. It comes to see that an edifice which produces beggars needs restructuring. A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth. With righteous indignation, it will look across the seas and see individual capitalists of the West investing huge sums of money in Asia, Africa and South America, only to take the profits out with no concern for the social betterment of the countries, and say: “This is not just.” It will look at our alliance with the landed gentry of Latin America and say: “This is not just.” The Western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just. A true revolution of values will lay hands on the world order and say of war: “This way of settling differences is not just.” This business of burning human beings with napalm, of filling our nation’s homes with orphans and widows, of injecting poisonous drugs of hate into veins of people normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged, cannot be reconciled with wisdom, justice and love. A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.

America, the richest and most powerful nation in the world, can well lead the way in this revolution of values. There is nothing, except a tragic death wish, to prevent us from reordering our priorities, so that the pursuit of peace will take precedence over the pursuit of war. There is nothing to keep us from molding a recalcitrant status quo with bruised hands until we have fashioned it into a brotherhood.

This kind of positive revolution of values is our best defense against communism. War is not the answer. Communism will never be defeated by the use of atomic bombs or nuclear weapons. Let us not join those who shout war and through their misguided passions urge the United States to relinquish its participation in the United Nations. These are days which demand wise restraint and calm reasonableness. We must not call everyone a Communist or an appeaser who advocates the seating of Red China in the United Nations and who recognizes that hate and hysteria are not the final answers to the problem of these turbulent days. We must not engage in a negative anti-communism, but rather in a positive thrust for democracy, realizing that our greatest defense against communism is to take offensive action in behalf of justice. We must with positive action seek to remove those conditions of poverty, insecurity and injustice which are the fertile soil in which the seed of communism grows and develops.

The People Are Important

These are revolutionary times. All over the globe men are revolting against old systems of exploitation and oppression and out of the wombs of a frail world new systems of justice and equality are being born. The shirtless and barefoot people of the land are rising up as never before. “The people who sat in darkness have seen a great light.” We in the West must support these revolutions. It is a sad fact that, because of comfort, complacency, a morbid fear of communism, and our proneness to adjust to injustice, the Western nations that initiated so much of the revolutionary spirit of the modern world have now become the arch anti-revolutionaries. This has driven many to feel that only Marxism has the revolutionary spirit. Therefore, communism is a judgement against our failure to make democracy real and follow through on the revolutions we initiated. Our only hope today lies in our ability to recapture the revolutionary spirit and go out into a sometimes hostile world declaring eternal hostility to poverty, racism, and militarism. With this powerful commitment we shall boldly challenge the status quo and unjust mores and thereby speed the day when “every valley shall be exalted, and every moutain and hill shall be made low, and the crooked shall be made straight and the rough places plain.”

A genuine revolution of values means in the final analysis that our loyalties must become ecumenical rather than sectional. Every nation must now develop an overriding loyalty to mankind as a whole in order to preserve the best in their individual societies.

This call for a world-wide fellowship that lifts neighborly concern beyond one’s tribe, race, class and nation is in reality a call for an all-embracing and unconditional love for all men. This oft misunderstood and misinterpreted concept — so readily dismissed by the Nietzsches of the world as a weak and cowardly force — has now become an absolute necessity for the survival of man. When I speak of love I am not speaking of some sentimental and weak response. I am speaking of that force which all of the great religions have seen as the supreme unifying principle of life. Love is somehow the key that unlocks the door which leads to ultimate reality. This Hindu-Moslem-Christian-Jewish-Buddhist belief about ultimate reality is beautifully summed up in the first epistle of Saint John:

Let us love one another; for love is God and everyone that loveth is born of God and knoweth God. He that loveth not knoweth not God; for God is love. If we love one another God dwelleth in us, and his love is perfected in us.

Let us hope that this spirit will become the order of the day. We can no longer afford to worship the god of hate or bow before the altar of retaliation. The oceans of history are made turbulent by the ever-rising tides of hate. History is cluttered with the wreckage of nations and individuals that pursued this self-defeating path of hate. As Arnold Toynbee says : “Love is the ultimate force that makes for the saving choice of life and good against the damning choice of death and evil. Therefore the first hope in our inventory must be the hope that love is going to have the last word.”

We are now faced with the fact that tomorrow is today. We are confronted with the fierce urgency of now. In this unfolding conundrum of life and history there is such a thing as being too late. Procrastination is still the thief of time. Life often leaves us standing bare, naked and dejected with a lost opportunity. The “tide in the affairs of men” does not remain at the flood; it ebbs. We may cry out desperately for time to pause in her passage, but time is deaf to every plea and rushes on. Over the bleached bones and jumbled residue of numerous civilizations are written the pathetic words: “Too late.” There is an invisible book of life that faithfully records our vigilance or our neglect. “The moving finger writes, and having writ moves on…” We still have a choice today; nonviolent coexistence or violent co-annihilation.

We must move past indecision to action. We must find new ways to speak for peace in Vietnam and justice throughout the developing world — a world that borders on our doors. If we do not act we shall surely be dragged down the long dark and shameful corridors of time reserved for those who possess power without compassion, might without morality, and strength without sight.

Now let us begin. Now let us rededicate ourselves to the long and bitter — but beautiful — struggle for a new world. This is the calling of the sons of God, and our brothers wait eagerly for our response. Shall we say the odds are too great? Shall we tell them the struggle is too hard? Will our message be that the forces of American life militate against their arrival as full men, and we send our deepest regrets? Or will there be another message, of longing, of hope, of solidarity with their yearnings, of commitment to their cause, whatever the cost? The choice is ours, and though we might prefer it otherwise we must choose in this crucial moment of human history.

As that noble bard of yesterday, James Russell Lowell, eloquently stated:

Once to every man and nation
Comes the moment to decide,
In the strife of truth and falsehood,
For the good or evil side;
Some great cause, God’s new Messiah,
Off’ring each the bloom or blight,
And the choice goes by forever
Twixt that darkness and that light.

Though the cause of evil prosper,
Yet ’tis truth alone is strong;
Though her portion be the scaffold,
And upon the throne be wrong:
Yet that scaffold sways the future,
And behind the dim unknown,
Standeth God within the shadow
Keeping watch above his own.

And if we will only make the right choice, we will be able to transform this pending cosmic elegy into a creative psalm of peace. If we will make the right choice, we will be able to transform the jangling discords of our world into a beautiful symphony of brotherhood. If we will but make the right choice, we will be able to speed up the day, all over America and all over the world, when “justice will roll down like waters, and righteousness like a mighty stream.”

Martin Luther King, Jr. was an American clergyman, activist, and prominent leader in the African-American Civil Rights Movement. He is best known for being an iconic figure in the advancement of civil rights in the United States and around the world, using nonviolent methods following the teachings of Mahatma Gandhi. In 1964, King became the youngest person to receive the Nobel Peace Prize for his work to end racial segregation and racial discrimination through civil disobedience and other nonviolent means. By the time of his death in 1968, he had refocused his efforts on ending poverty and stopping the Vietnam War.  King was assassinated on April 4, 1968, in Memphis, Tennessee.

Original Post: https://www.commondreams.org/views/2012/01/16/beyond-vietnam-time-break-silence

National Mobilization to Oppose NATO, War

Still Media From Venezuela Support In DC

Thank you for all who have stood up to the corporate hegemony and the U.S. oligarchy, NATO, War and their evil plans for the people of Venezuela.

Remember it is always the children and the women that suffer most.
Peace is possible.

Wage Peace At Wars Pace.

Slideshow and Download

Credits and Thank you Ted Majdosz

https://photobyted.smugmug.com/SOAW/National-Mobilization-to-Oppose-NATO-War-and-Racism/

 

Yemen, Historic Political Coverage, Will the Stockholm Ceasefire in Yemen Hold?

Will the Stockholm Ceasefire in Yemen Hold?

BRAVE NEW WORLD

John Harrison

A fragile truce between the Hadi government and Houthi forces in Yemen was secured in December after weeklong negotiations in Sweden. A small UN monitoring mission was rushed to the Yemeni port of Al Hudaydah to observe the agreement. Will the ceasefire hold in the context of Yemen’s very complex history?

Jay Tharappel, a Ph.D candidate at the University of Sydney explains the situation.

Jay says that according to the UN’s envoy to Yemen, Martin Griffiths, both sides are largely adhering to the ceasefire… For the UN, the ceasefire is successful as it is allowing aid workers to come in and help the millions of Yemenis who are starving. “…As to whether the ceasefire will hold until late January when the next talks are held in Kuwait, I believe that it can even though there are constant violations it can still hold as long as the front line does not change much.”

One major issue is whether the customs revenues from the Al Hudaydah port are to go to the Yemen central bank in Aden run by the Hadi government, or instead to remain with Houthis’ banks. Jay says: “Let’s be very clear here, what ‘mutual troop withdrawal’ amounts to is the ending of the National Salvation Government (NSG); that is demanding that the Houthis concede control of the only port city that they have under their control. At present, most of the city is controlled by Houthis, which means that they have an interest in maintaining the ceasefire as long as possible, because that will allow food aid to flow in, whereas the Saudis have different interests, they want to seize control of Al Hudaydah because that would allow them to cut the NSG off from the sea. Roughly 75% of the population in Yemen lives under the control of the NSG, and they rely on the Al Hudaydah port for access to the sea. The Saudis would therefore like a ‘mutual troop withdrawal’  …The NSG has every right to believe that if they move out of Al Hudaydah, the Saudis will move in, as the Saudis have a track record of believing that might is right….The major issue is one of trust, whether the NSG can trust the Saudis or not. If they pull out, how do they know that the Saudis will not use their 150,000 troops to storm in claim victory?”

In the second part of the program, Jay gives a very concise history of Yemen starting with pre-WWI days when Yemen was to all intents and purpose split into two, with the Ottoman Empire controlling the northern part and the southern part being a British protectorate, right through to the present day. Jay also discusses the way that different cultural practices between peoples in different parts of Yemen manifest in varying religious practices and the way that people make money.

Jay denounces the claim that the outcome of the Yemen war is decided upon exclusively by outside forces. “Let’s ask the question: Which side can claim greater indigenous support? The Hadi government is based in Saudi Arabia, whereas the NSG is based in Yemen. The plain reality is that the bulk of the Yemeni state is behind the Houthis. The NSG is entirely indigenous. Some 150,000 troops are fighting alongside some 20,000 Al-Qaida fighters with weapons flown in from the US., Australia, Canada, and Britain, even the AP was forced to admit the following: ‘To win the Civil War against the Houthis, Al-Qaida are effectively on the same side as the United States.’ But how many people in the west know that? You have to ask yourself: Which side is more indigenous, and by far the largest side are native people, called rebels. But it is not a rebellion, it is a unification government.” Host John Harrison points out that semantics are very powerful, and once the word: ‘rebel’ is used, then all sorts of negative connotations are automatically assumed, and these connotations usually last for a long time whether justified or not.

We’d love to get your feedback at radio@sputniknews.com

original post: https://sputniknews.com/radio_brave_new_world/201901111071393719-stockholm-ceasefire-yemen/

Is Trump Really Curtailing US Empire?

Abby and Robbie wrap up 2018 by discussing bizarre holiday antics at the White House their favorite Christmas movies, Liz Wahl running for Congress, and how inhumane US border policy is literally killing kids. The second half of the episode they discuss the notion that Trump is “curtailing US empire” by withdrawing the troops he himself added from Afghanistan and Syria, despite expanding the US military to its largest size, while increasing bombing 400% and civilian casualties nearly 300%.

*Conversation about Trump’s troop withdrawal at 48:00

Thanks for listening! If you enjoyed this podcast please consider donating to Media Roots Radio on Patreon: www.patreon.com/mediarootsradio

FOLLOW // twitter.com/AbbyMartin // twitter.com/FluorescentGrey

Global Campaign Against US/NATO Military Bases!

Thank you all and we love you for all that you have done and do!
Please join in tomorrow in the Global Campaign Against US/NATO Military Bases! And see how you can make a difference doing your local `plan below, saving life on earth now, working w/humanity’s options!

Home

Due to YouTube’s 8 hour limitation on continuous streaming, we had to split the streaming into three separate channels, one for each day.

Live Streaming has now been set up in three parts on each of these links:
New YouTube links for streaming:

Friday November 16, 2018:

Saturday November 17, 2018:

Sunday November 18, 2018:

Here are additional links to the Live Stream for the Conference:

Global Campaign Web Site:
http://NoUSNATOBases.org (3 parts)

USPC Facebook:
https://www.facebook.com/USPeaceCouncil/ (3 parts)

Please publicize widely and place on your websites and share on your Facebook and other Pages.

Thank you for peace can be real!

Global Campaign Against US/NATO Military Bases

><><><><><><

Please see what you can take part in now as together we efficiently rethink and mindfully act, as we reach out w/your help to all and share humanity’s options now, for each to do one’s local `plan, w/neighbors and gain healthy working communities, as together we save life on earth and clean it and space up ASAP!

http://i-come-to-talk-story.3220728.n2.nabble.com

Thank you for this read!
Peace is real! love kara
speaking for our combined `effect at `i come to talk story
Shared publicly

Protest War and Racism, in Chicago, on August 25th

Commemorate the 50th anniversary of the 1968 Democratic National Convention Protests

(This article is posted here.)

The following is the prepared text of remarks Rich Whitney made on behalf of the Chicago Committee Against War and Racism at a press conference on July 24th, 2018 in Grant Park in Chicago, near the statue of John A. Logan, General John Logan Statue in Grant Park, scene of one of the most iconic protests against the Vietnam War during the 1968 Democratic National Convention. 

The CCAWR has issued a Call for a demonstration against war and police violence on August 25th, marking the 50th anniversary of the 1968 Democratic National Convention, when the movement against the Vietnam War was suppressed inside the convention hall, and brutally attacked by Mayor Richard Daley’s police on the streets of Chicago. If you can, won’t you please come to Chicago, and help change the world, on August 25th!

In calling for this demonstration, the Chicago Committee Against War and Racism declares that in many respects we are confronting worse evils today than we were 50 years ago — but we are still confronting the same institutional barriers to peace and progress.

Just 11 days ago, U.S.-led coalition warplanes in Syria conducted intensive airstrikes near Abu Kamal in the Deir ez-Zor province, with estimates of civilian casualties ranging from 30 to 54, the higher estimate coming from The Syrian Observatory for Human Rights. All too typically, this received little media attention. It was not part of the so-called “national conversation.” But acts like these, occurring on a regular basis, need to become part of the national conversation, and that is part of what motivates us to call for this protest. These acts of aggressive war are not somehow magically transformed into moral acts simply because relatively few U.S. personnel are at risk of harm.

In 1968, the U.S. government was engaged in one illegal war. Now the U.S. illegally bombs, drone-strikes and/or occupies territory in Afghanistan, Iraq, Libya, Syria, Somalia, Pakistan and Yemen. It is responsible for millions of casualties, horrific devastation and suffering, and the displacement of millions of refugees. It has also been financing covert destabilization, “regime change” and support for repressive governments in much of Central and South America –and then it cruelly imprisons and punishes the hundreds of thousands of refugees who come to this country seeking safety and the opportunity to work. It spends $10.3 million a day of our tax dollars in military support for the repressive, now officially apartheid regime in Israel.

Every single one of these attacks on countries that never attacked the United States are illegal under established international law, including the Kellogg-Briand Pact, the Nuremberg Charter and the United Nations Charter. As in 1968, we have no right to attack other nations that never attacked us.

Let us be clear. These wars are not only thoroughly immoral and illegal in their direct impacts, they are also part of a war at home against the American working class, and especially its most oppressed members, people of color. We spend over $1.3 trillion a year on wars and maintaining a military machine, including about 1,000 military bases in about 135 different countries — while working people and students are being driven into poverty and debt, and while millions of people go without access to health care, decent schools, higher education, decent and affordable housing, safe drinking water, decent public transportation and other necessities. And our government spends these colossal sums on what amounts to corporate welfare, to help ensure the continued profits of giant energy corporations, weapons manufacturers and others, to maintain an empire and continue policies of global domination that actually make us all less safe.

Read the rest of the article here or continue reading below.

Continue reading “Protest War and Racism, in Chicago, on August 25th”

Armistice Day, Not Weapons Day

The Green Party of the United States has endorsed actions called for by a coalition of peace organizations in opposition to President Trump’s plan for a military parade to be held in Washington, DC on November 10th.

Stop Trump’s Military Parade in Washington on November 10. Celebrate Armistice Day and Peace Everywhere on November 11.

 

If you can be in Washington, D.C., to oppose the Trump military parade, please sign up at notrumpmilitaryparade.us. There will be family-friendly, permitted, pro-peace events. There may also be opportunities to try to prevent the weapons parade. Or our public commitment to be there may discourage the parade planners from holding it. So it is important that we commit now en masse.

Other Events
Click here to read on the GPUS site or continue reading below.

Continue reading “Armistice Day, Not Weapons Day”

COMBAT VET, WEST POINT GRAD FORCED TO RESIGN FOR SUPPORTING ECONOMIC & RACIAL JUSTICE

By Spenser Rapone, Truthdig.com
RESIST!
Original Link: https://popularresistance.org/combat-vet-west-point-grad-forced-to-resign-for-supporting-economic-racial-justice/

Above Photo: Fist raised, Spenser Rapone displays a slogan written inside his cap after graduating from the U.S. Military Academy at West Point, N.Y., in May 2016. (Courtesy of Spenser Rapone via AP)

Editor’s note: On the outside, Spenser Rapone’s West Point graduation uniform looked like all the other cadets’. Underneath his dress uniform, however, was evidence of his political views: a T-shirt bearing Argentine revolutionary Che Guevara’s image, and a cap that read, inside, “Communism will win.”

The shirt and hat made waves in the U.S. military community after Rapone posted photos of them on social media in September, and now he has been given an “other than honorable” discharge. According to The Associated Press, he was charged with “conduct unbecoming of an officer” after an Army investigation determined that he “went online to promote a socialist revolution and disparage high-ranking officers.”

In the following statement for Truthdig, Rapone explains his political beliefs.

I am a combat veteran with the First Ranger Battalion, a recent graduate of West Point and a former second lieutenant who was stationed at Fort Drum, N.Y. Since identifying myself as a socialist, there has been much controversy generated by a number of my public statements.

It began with my post on social media, in which I expressed my full and enthusiastic support of former 49ers quarterback Colin Kaepernick in his fight against racial injustice, white supremacy and police brutality. After revealing a picture of myself in uniform with the hashtag #VeteransForKaepernick, I was met by solidarity from my fellow soldiers, as well as harsh blowback from my chain of command.

To this day, I stand by my convictions, despite the efforts of ranking officers to pressure me into silence. I believe that standing up for the exploited and the oppressed is the most honorable thing we can do as people. No job should hinder or repress this pursuit, which is why I decided to resign my commission as an officer in the United States Army. My conditional resignation was denied by the secretary of the Army. Instead, the military forced me into either submitting an unconditional resignation or appearing before a board of inquiry—an adversarial trial in which a jury of senior officers would determine my fate. Rather than submit to the antics of what amounts to a show trial at best, I tendered my unconditional resignation. Passing judgment on me one last time, the military determined the character of my service to be “other than honorable.” Despite the brass prolonging my time in service, I have come to the conclusion that leaving the military altogether, whatever the circumstances, is the only moral way forward. During this ordeal, I have learned that I am far from alone in my feelings of disillusionment and betrayal within the rank and file of the U.S. military.

As a teenager, I believed the United States military was a force of good for the world. I thought that I signed up to fight for freedom and democracy, to protect my loved ones and my country from harm. My experiences showed me otherwise.

After bearing witness to the senseless destruction in Afghanistan during my combat deployment to Khost Province in the summer of 2011, I knew that our wars must be stopped. I was assigned to my platoon as an assistant machine-gunner. I took part in missions where human beings were killed, captured and terrorized. However, the horror wrought by the U.S. military’s overseas ventures is not limited to combat engagements alone. Some nights, we barely did anything at all but walk through a village. As such, the longer I was there, the more it became apparent that the mere presence of an occupying force was a form of violence. My actions overseas did not help or protect anybody. I felt like I was little more than a bully, surrounded by the most well-armed and technologically advanced military in history, in one of the poorest countries in the world. I saw many of my fellow soldiers all too eager to carry out violence for the sake of violence. There is no honor in such bloodlust; quite the contrary. I saw firsthand how U.S. foreign policy sought to carry out the subjugation of poor, brown people in order to steal natural resources, expand American hegemony and extinguish the self-determination of any group that dare oppose the empire. Idealistic and without a coherent worldview yet, I thought that perhaps pursuing an officer’s commission would allow me to change things and help put a stop to the madness. I was wrong.

It soon dawned on me how pervasive the military-industrial complex is. I studied, examined my own experiences and began to grasp more completely the horrors and impact of U.S. imperialism. Learning that over a million people have lost their lives since 9/11—the vast majority being innocent civilians—began to haunt me. Seeing that up to a trillion dollars a year were being diverted from education, health care and infrastructure in the U.S. to support our 800 military bases around the world began to feel increasingly maddening. Within the Army itself, one out of three women are sexually assaulted. The death of football player and later soldier Pat Tillman by friendly fire was covered up to sell a war. Generals responsible for war crimes—from the unbridled destruction of Afghan and Iraqi villages to the construction of torture prisons—are rewarded with accolades and political power. These sad and dishonorable truths increasingly grew impossible to ignore. The military was not the noble and selfless institution the commercials and Hollywood movies made it out to be—far from it.

At West Point, I soon found myself at odds with my future role as someone tasked with the responsibility of leading soldiers into battle. However, leaving West Point after my junior year would have meant returning to the enlisted ranks or finding a way to come up with a quarter-million dollars to pay the academy back. So I stuck it out, hoping I would find a way to reconcile this contradiction. Again, I was wrong. Upon returning to Fort Benning, Ga., to begin my training as an infantry officer following graduation, I was filled with dread. It was like I was in a place simultaneously familiar and unknown. There were things I noticed that my 18-year-old self could not have recognized before. Most strikingly, I observed the scope of the brainwashing within the ranks, from bald, buzz-cut, mostly teenage infantrymen fresh out of training, to college graduates eager to lead those naïve soldiers into America’s next war. I felt witness to a collective delusion—one that I was once a part of, but had somehow miraculously escaped. After nearly a year there, as I prepared to move to my new duty station at Fort Drum, one thing became clear: I cannot be a part of this any longer. I cannot kill or die for the U.S. military—no one should.

I know that I am not alone in feeling this way. My feelings and experiences are not an anomaly. I know, because I have had conversations with others who have expressed the same sentiments.

You are out there, and should you take the same steps that I have, I am with you. While the prospect is daunting, united together we have far more power than all of the generals and politicians combined. We possess the ability to grind this entire military machine to a halt. It is high time we live up to the trust and respect bestowed upon us by the people. Let our mutual love of humanity and our desire for liberation and peace be our guiding principles.

Most importantly, let us find common cause with the people of Afghanistan, Iraq, Palestine, Yemen, Syria, Libya and so many others who have suffered at the behest of the United States. To those soldiers who I’ve heard from, and to those I haven’t yet, I hope that you too find the courage to lay your weapons down with me, and refuse your orders to kill and die for the benefit of a handful of ruling-class elites at the great expense of the rest of us. Freedom lies on the other side. Together, let us fight to put a stop to these endless trillion-dollar wars, and let us join our brothers and sisters around the world in putting a stop to all forms of exploitation, oppression and senseless violence.