“We are on the side of the law. The Vienna Convention is very clear: That the embassies are sovereign territory. They’ll be trespassing as they enter.” @MFlowers8 of @PopResistance and the #EmbassyProtectionCollective pic.twitter.com/orxO5hYG5B
— Estefanía Bravo (@EbravoteleSUR) April 25, 2019
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.
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.
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:
- End all bombing in North and South Vietnam.
- Declare a unilateral cease-fire in the hope that such action will create the atmosphere for negotiation.
- Take immediate steps to prevent other battlegrounds in Southeast Asia by curtailing our military buildup in Thailand and our interference in Laos.
- 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.
- 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.”
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.
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By David Swanson, Director, World BEYOND War
Remarks at Rally outside White House, January 7, 2019.
There are a number of problems with the idea that maintaining and expanding giant military bases in other people’s countries protects freedom in the U.S. or in the occupied land.
For one thing, the United States maintains these bases in everything from the most brutal dictatorships to the most liberal so-called democracies. Are the U.S. troops in Bahrain and Saudi Arabia protecting the same freedoms as those in Italy and Germany? What freedoms might those be?
For another thing, few, if any, nations occupied by U.S. bases are actually credibly threatened with invasion and overthrow. For North Korea to effectively invade and occupy either Japan or the United States, much less both of them, even if those countries were unarmed and completely unaware of nonviolent resistance tactics that have become mainstream (boycotts, strikes, sit-ins, etc.), would require the complete abandonment of North Korea by a population universally recruited into the military and multiplied by some sort of rapid cloning.
China has also expressed zero interest in occupying and reducing freedoms in Japan or the United States, would eliminate hundreds of millions of customers for its products in the process, and has responded in kind to reduced or increased U.S. militarism and hostility. In other words, occupying Okinawa with tens of thousands of armed U.S. troops does nothing positive for freedom.
But it does do something negative. The people of Okinawa are denied the freedom not to be a prime target for attack, the freedom not to have their water poisoned, the freedom to live without noise pollution and crashing airplanes and drunken vandals and rapists and massive environmental destruction. Over and over again they tell pollsters and elect governments to shut down these bases. And over and over again more bases are built in the name of spreading democracy.
The people of Okinawa don’t just vote; they organize and act nonviolently; they risk prison and injury and death. They pull in activists from around the globe to help them in their cause — a struggle against the U.S. government whose people imagine it is protecting democracy, while polls find global opinion to be just the opposite.
And of course, during all of this military buildup and the counterproductive wars and threats of wars, the people of the United States see their own freedoms eroded in the name of the militarism that is supposedly aimed at protecting their freedoms.
Okinawa ought to be independent and not Japanese, but Japan claims ownership of Okinawa, and the people of Japan are more accepting of the U.S. occupation of Okinawa, though many of them seem to be getting tired of it or at least of paying for it financially. And a lot of them are protesting in solidarity with the people of Okinawa. But the people of Japan have never been allowed to vote on the U.S. occupation of Okinawa. Nor have the people of the United States. Lay out for either population the counterproductive, endangering nature of these bases, the environmental cost, the financial cost, and the risk of provoking nuclear apocalypse, and I’d be willing to go with the resulting public vote.
But what of the idea that the bases protect not freedom but safety, that the threat is not invasion and freedom reductions but deadly attack? There are two main problems with this idea, either of which is sufficient to reject it. First, the evidence is overwhelming that this sort of militarism is counterproductive, that it generates hostility rather than deterring it. Second, even if you believe in the logic of deterrence through the threat of mass murder and destruction, current technology allows the United States to accomplish that anywhere on earth without nearby bases. This means both that the bases in Okinawa are not needed for what they claim to be for, and that they are actually kept there for some other reason or reasons. Combine this fact with the revelations made by Edward Snowden that the United States has sabotaged Japanese infrastructure in order to be able to extensively damage Japan should it choose to, and I will leave it to the people of Japan to reason out what the bases are really for.
In reality there is no upside to these bases that can be weighed against poisoning the groundwater of Okinawa with cancer-causing chemicals, raping Okinawan girls, or destroying coral that protects us all from an actual danger while creating another. Environmental collapse and nuclear war are the twin catastrophes we face. Militarism is a top cause of the first, the sole cause of the second, and the pit into which unfathomable resources are dumped instead of being put to actually protective use.
Of course, U.S. military bases poison ground water all over the United States as well, and poison U.S. troops at foreign bases, but my friend Pat Elder has noted that some people are far less accepting of being given cancer than Americans are. We cannot afford, any of us, to be accepting of increasing the risks of global catastrophe. There is no such thing as isolated climate destruction or isolated nuclear war.
We need the people of Japan and of the world to change course, uphold Article 9 of the Japanese Constitution, and renounce the idea of wars, militaries, and bases. You may have heard the U.S. government is shut down. Not a single war or base or ship has been shut down. Open up the non-military U.S. government! Shut down all the 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!
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)
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!
Thank you for this read!
Peace is real! love kara
speaking for our combined `effect at `i come to talk story
By Pat Elder, July 4, 2018
WBW’s Pat Elder is encamped with antinuclear resisters just outside the gate of Büchel Airbase in Germany and he sends us this report.
Early in the morning, when I approached this sprawling airbase that employs 2,000 civilians and soldiers, the bucolic setting was reminiscent of the rolling foothills of the Blueridge Mountains in western Maryland and Virginia. Scattered large, well-kept farmhouses amid the beautiful rolling land planted in wheat and corn reflected this prosperous and peaceful country.
The Airbase (Der Fliegerhorst Büchel) is located in the Rhineland-Palatinate region of western Germany, about 60 km from the border with Belgium and Luxembourg. About 20 US thermonuclear nuclear weapons, fitted to the German Luftwaffe’s Panavia Tornado fighter jet, are ready to be deployed in a moment’s notice. German pilots will take off with these weapons if the order comes from President Trump through NATO. The Germans will drop them on their targets, presumably in Russia. The Tornado is capable of delivering the B-61 nuclear bomb with a yield of up to 180 kilotons. That’s 12 times the size of the Hiroshima blast.
Everything seemed normal very early this morning until I reached the access road to the main gate of the base located off a sleepy country road. A stream of cars carrying German soldiers and civilians proceeded into the base at a snail’s pace. As the traffic that engulfed me inched closer, I heard the deafening noise of the Tornado as it lifted off the runway just a few hundred meters away. It is a ghastly and frightening assault to the ears, Like Dylan described,
I heard the sound of a thunder, it roared out a warnin’
Heard the roar of a wave that could drown the whole world.
After several minutes of single-lane bumper-to-bumper traffic I came within a hundred meters of the main gate and took a sudden and sharp right into the Peace Camp. This is one of the most extraordinary places on earth.
The Peace Camp is located on public land adjacent to the base, completely shrouded by a healthy hedge of brush and trees. It has been here, on an acre of land, for five years. There are several camper-trailers and a few large tents with bathrooms and a kitchen. The place has a solar panel that provides electricity to power the satellite and electronic devices. The internet these peaceniks have developed is lightning fast. Leave it to Germans. I’m impressed with this country. Everything is better here.
I think this Peace Camp and the Peace Park, on the corner at the entrance to the base, demonstrate the guilty conscience of the German people. These great people, perhaps the pinnacle of human civilization, have learned many lessons in their tumultuous history, but this may be beyond their comprehension and/or resolve. They don’t have the courage to stand up to the American empire.
The organization behind the Peace Camp and the Peace Park is the Nonviolent Action Nuclear Weapons Abolition (Gewaltfreien Aktion Atomwaffen Abschaffen, GAAA). It has organized a remarkable twenty weeks of actions to represent the twenty nuclear bombs readied to kill millions. Vigils, rallies, prayer services, flyering, mass demonstrations and civil disobedience actions have been planned for the period that extends to August 9, 2018, Nagasaki Day. People and groups from throughout the continent check in and out. These peace warriors and prophets were greatly encouraged by the Nobel Peace Prize awarded to the International Campaign to Abolish Nuclear Weapons (ICAN). The leaders, including Marion Kuepker, say they are emboldened by the UN Nuclear Non-Proliferation Treaty. This coming weekend a half-dozen local churches, with a healthy mix of Catholics and Protestants, are expected to bring 500 parishioners to the main gate for religious services. Last year, a Catholic Mass brought 60 to the main gate.
The Peace Park is positioned on the corner off the main road that all traffic must pass when it enters the base. The Peace Park carries a strong religious message, reflecting the region’s Catholic identity.
The Trump administration is in the process of upgrading the nuclear arsenal at Büchel. The Americans plan to produce the new B 61-12 nuclear weapon by 2020. The B 61-12 will also be deployed with NATO forces in Germany, Italy, Belgium, Holland, and Turkey.
The B 61-12’s thermonuclear warhead will reportedly have a maximum yield of approximately 50 kilotons, (three times Hiroshima) but war planners are expected to be able to reduce that using a so-called “dial-a-yield” feature that effectively limits the extent of the nuclear reaction when the weapon detonates. The weapons may be as small as 0.3 kilotons – about 2% of the size of the 15-kiloton bomb the United States dropped on Hiroshima. This feature makes nuclear warfare much more likely – and much more attractive for use as a strategic weapon.
There is often confusion between “tactical” nuclear weapons and the traditional “strategic” nuclear weapon. The new B 61-12 may be considered a tactical nuclear weapon because its blast is generally smaller, and it is designed to be used on a battlefield after a ground war has begun. A strategic nuclear weapon may be several hundred times larger than a tactical weapon and is designed to completely destroy an enemy’s ability to exist or wage war. The largest strategic weapon in the US stockpile is the B-83 with a yield of 1.2 megatons, about 80 times the size of the Hiroshima bomb.
Since the end of World War II, the Germans have dealt heavily with matters of conscience. Germany committed itself in the Non-Proliferation Treaty of 1970 and all fractions of the Bundestag voted in 2010 for the disarmament of nuclear weapons. Last year 122 states voted for a UN nuclear weapons ban, while Germany abstained.
Nonviolent Action Nuclear Weapons Abolition calls for the German federal government to withdraw all nuclear weapons from Büchel and all nuclear weapons from German soil. The overwhelming majority of Germans – a staggering 93% – want nuclear weapons to be banned just as chemical and biological weapons have been banned, according to an opinion poll commissioned by the German chapter of the International Physicians for the Prevention of Nuclear War (IPPNW).
About 50 German peace groups are involved in a long-term campaign to prevent the switch to the more user-friendly B 61-12. There is a deep and genuine fear of this new weapon. The core element of the campaign is the Declaration of Commitment signature campaign where people declare
on the website:
I will come to Büchel once a year and take part in an action until nuclear weapons are withdrawn, and I will actively commit to seeking a nuclear weapons-free world in the place where I am living.”
The brilliant German organizers are holding an international week of action next week, from July 10th to the 18th. If you are interested in joining, please contact: Marion Kuepker: firstname.lastname@example.org
World BEYOND War is honored to be associated with these actions.
Original article here: https://worldbeyondwar.org/antinuclear-resisters-at-buchel-airbase-in-germany
By Marc Eliot Stein, June 8, 2018
In early April, more than 3100 Google employees signed a letter that begins with the words “Google should not be in the business of war”. The letter is a response to the company’s participation in a new US Department of Defense artificial intelligence program called Project Maven, which it describes as a “customized AI surveillance engine” designed to interpret visual images from drones, and concludes with a powerful request from Google employees to their management:
“Recognizing Google’s moral and ethical responsibility, and the threat to Google’s reputation, we request that you:
1. Cancel this project immediately
2. Draft, publicize, and enforce a clear policy stating that neither Google nor its contractors will ever build warfare technology”
This brave act of protest and social responsibility is remarkable for its clarity, and deserves to be recognized as one of the few known cases of active scientists or workers directly objecting to their participation in the horrors of war, along with the Russell-Einstein manifesto of 1955, which urged the abolition of war as the only path forward for a world now armed on all sides with nuclear weapons.
This remarkable letter, along with the resignation of dozens of Google employees, proved its power over a month later when Google management announced that it would not renew Project Maven after the contract is completed in March 2019, and acknowledged the “backlash” against Google’s public reputation as the primary reason behind this management decision. While this response does not satisfy the demands in the original letter, it is clearly a step in the right direction, and shows the potential of the Google employee act of protest as a foundation to build upon as the world grapples with the realization that the US military (and, presumably, other military forces as well) are moving quickly to weaponize artificial intelligence.
World BEYOND War has published a new petition to thank these Google employees. We should not only thank them for their courage but should also each think hard for ourselves about the implications of this new form of technology, and about our shared responsibility to avoid the worst case scenarios of its continued use.
The best way to imagine these worst case scenarios is to think about the militarization of two capabilities in which artificial intelligence already touches our everyday lives: facial recognition and driverless vehicles. As you know if you’ve ever tagged a photo on Facebook, artificial intelligence has already reached the point at which you can be easily and immediately identified by algorithm. “Safety cameras” have also gone up all over the world, suddenly granting unknown organizations the unchecked ability to gather and match faces with “identity databases” that contain our information without our permission, knowledge or control.
The technology of driverless vehicles has also progressed with little involvement or awareness on the part of the public commons. The first death in a driverless car was in 2016, when a Tesla crashed into a truck. The first case of a pedestrian killed by a driverless vehicle was only three months ago, in March 2018, when an autonomous Uber struck down a woman crossing the street in Arizona.
These facts explain the urgency behind the Google letter, which reflects a technology industry obsessed by profit, competition and shareholder value. Here are some other points that must be understood to gain a full picture of the dilemma our world is now already in, and the harsh consequences we currently face.
Project Maven is a small project. JEDI is the larger project.
The Google letter called attention to Project Maven, which the company now says it will not renew. Even more importantly, the letter called attention to the existence of a larger US Department of Defense project called JEDI (Joint Enterprise Defense Infrastructure), which should be the primary focus of continuing attention to this topic. There is little public information about this secret project, but its scope includes both artificial intelligence and cloud computing, which indicates massive computing power and scalability, as well as access to a bottomless supply of databases containing geographic and individual personal information.
Like most military technology projects, JEDI is not meant to be visible even to the taxpayers who pay for it, but we should hope that information about this large and expensive project will be released to the public. The craven choice of a project name obviously meant to invoke “Star Wars” suggests that the Department of Defense views this project with a disturbing level of grandeur and self-flattery. Yoda would not be impressed.
Google employees spoke up. Where are Amazon and Microsoft employees?
The letter signed by 3100+ Google employees calls out other companies by name:
“The argument that other firms, like Microsoft and Amazon, are also participating doesn’t make this any less risky for Google.”
Indeed, in the very lucrative field of cloud computing, Amazon is even bigger than Google. While most people think of Amazon as the world’s largest online store, software developers and technologists know of a completely different Amazon. This company leads the world in cloud computing, allowing both small and large organizations to purchase and use server capabilities quickly and easily. Ten years ago, most companies ran their own servers. Today, most companies rent server space from Amazon. Government and military organizations are among those who rely on Amazon’s cloud services, which also include advanced artificial intelligence and database capabilities. We should hope that Amazon employees will be inspired by their peers at Google and begin to speak up in public about the social consequences of the work they do. Will any employees of Amazon declare, as their Google peers have, that “Amazon should not be in the business of war”?
Companies like Google and Amazon have a unique commitment to open source communities.
All corporations are not alike, and indeed Google’s famous self-imposed rule to “Not Be Evil” has been taken seriously by countless open source developers who may not be Google employees but do contribute and interact with Google on open source libraries such as TensorFlow, which provides deep learning capabilities.
This is one reason why the Google employees letter was such a shock wave to the global community of open source developers. While a traditional military contractor like Raytheon or General Dynamics typically carries out all its work in private, artificial intelligence libraries like TensorFlow are unique collaborations between corporations and the public commons. The global open source software community has been integral to the development and healthy growth of the entire Internet, and this community has always stood for an explicit sense of social responsibility. When employees say “Google should not be in the business of war”, they speak not only for their fellow Google employees but also for the international community of open source developers who contribute to their projects.
Weaponized AI is now a reality, and not just in USA.
We should not have needed a letter from 3100 Google employees to warn us about the fact that the age of weaponized artificial intelligence is already upon us, and not just in the United States of America. In USA, this will inevitably result in a growing public fear and hysteria about what other countries are doing in the field of weaponized AI. Military profiteers all over the world are surely counting on this arms race to escalate. This is the terrible reality of the situation we are already in.
The only sane answer is the abolition of war.
The manifesto about nuclear proliferation signed by Bertrand Russell, Albert Einstein and others in 1955 pointed to an answer that still eludes us. The only path to sanity for a world gripped by fear and primed to explode is the abolition of war. This was perfectly clear in 1955, but the leaders of the time were not capable of delivering on this hope.
Today, 63 years later, we see as clearly as ever that war only brings more war, and that technological advancements will continue to raise the stakes. The sickening vision of killer drones connected to massive real-time databases and equipped with state-of-the-art artificial intelligence capabilities chasing human beings down is no longer a vision of the future (as it was in the frightening “Metalhead” episode of “Black Mirror”, which aired only last year). All the pieces are in place to make this sickening vision of a reality, and the courageous act of 3100+ Google employees has now revealed to us that even some corporations that have pledged to uphold a moral standard are moving forward at full speed towards this future that nobody wants. The stakes are raised, yet again. The responsibility is on all of us – not only Google employees, not only software developers, but all of us – to solve the worst problem the world has ever known and work towards the complete abolition of war.
The Green Party of the United States has endorsed the Women’s March on the Pentagon to be held on October 20-21, 2018, on the 51st anniversary of the 1967 March on the Pentagon. Prominent Green Party activists are among the organizers, including Cheri Honkala, with the Poor People’s Economic Human Rights Campaign. Honkala was the Green Party’s 2012 vice presidential candidate.
“Poor Women suffer daily at the hands of war. No longer can we stand by, we must raise our voices together for the sake of the planet and generations to come,” said Honkala.
Green Party of the United States
FOR IMMEDIATE RELEASE
June 4, 2018
Ann Link, Co-Chair, Media Committee, email@example.com
Justin McCarthy, Co-Chair, Media Committee, firstname.lastname@example.org
Dee Taylor, Co-Chair, Peace Action Committee, email@example.com
Joy Davis, Co-Chair, National Women’s Caucus, firstname.lastname@example.org
The march has been called in response to the ongoing military aggression of the United States around the world and bipartisan increases in military funding.
“The march will highlight the disproportionate effects of war on women and children, who suffer not only from the direct effects of war, but also from famine and epidemics related to conflict,” said Joy Davis, Co-Chair of the Green Party National Women’s Caucus, one of the sponsors of the endorsement proposal. “Women and children also make up the majority of the world’s refugees, many of whom have been displaced by conflict. The money spent on military budgets takes money away from essential social programs, and the environmental effects of war create serious health issues,” said Davis.
The Green Party supports the phase out of foreign military bases, the prohibition of arms sales to foreign nations, and the abolition of nuclear weapons.
“Women will continue to be victimized by war as long as the Military Industrial Complex continues to exist,” said Deanna Dee Taylor, Co-Chair of the Green Party Peace Action Committee, one of the sponsors of the endorsement proposal. “Violence against women is rampant in all facets of war, including widespread prostitution, trafficking and sexual assault of women. Eliminating the funding of perpetual war will eliminate the perpetuation of violence against women in the throes of armed conflicts,” said Taylor.
Green Party platform on foreign policy
The Impact of War on Women and Children
Convention on the Elimination of All Forms of Discrimination against Women (CEDAW)
General recommendation No. 30 on women in conflict prevention, conflict and post-conflict situations
Green Pages: The official publication of record of the Green Party of the United States
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On April 19th, 2018, members of the SLO Peace Coalition entered the Cal Poly Career Fair with the intent of peacefully bringing a message about war profiteers to Raytheon’s booth. Raytheon creates many of the weapons used in lethal and illegal killings of innocent civilians across the world. Their employees, many of whom are Cal Poly graduates, make a killing on killing. Just last month, over 50 of Raytheon’s Tomahawk missiles were dropped on Syria by President Trump. The SLO Peace Coalition sought to criticize and highlight Raytheon’s role in the war economy, and the billions of dollars spent on war and militarism instead of education, housing, and healthcare.
The nonviolent, song-based protest lasted about 15 minutes; the students then left, peacefully, of their own accord, without ever being asked to leave.
About two weeks after the protest, members of the SLO Peace Coalition received notification from Cal Poly administration that they had violated the University’s Student Code of Conduct, and were under investigation with sanctions pending.
This is the same public university system which, barely more than a week earlier, defended another student’s “free speech” right to wear blackface. So why the disproportionate response to these peaceful protesters?
We certainly don’t think it’s a coincidence that retired Raytheon CEO William H. Swanson is chairman of the Cal Poly Foundation, and has donated $10 million to the university’s golf program. For a public university—or, frankly, any institution—to defend the interests of a multi-millionaire war profiteer over the free speech of students who were nonviolently calling for peace is appalling.
The SLO Peace Coalition is standing up to the war machine. They have been engaged in organizing a campaign to divest CalPoly from war, and move its investments into life-affirming solutions for our own communities. This latest action shows how CalPoly values the profits of war over democracy and free speech.
We in the Divest from the War Machine Coalition stand with the students of the SLO Peace Coalition and defend their right to nonviolently protest for peace. Sign the petition demanding that CalPoly drop their investigation of these student activists. And then send this tweet to the CalPoly President asking why he is allowing students to beinvestigated for nonviolent protest.
The CODEPINK Divest Team: Sarah, Rita, Nancy, Taylor, Jodie, Natasha, Brie, Medea