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Ending All War
Not just toilet lids Pentagon Money Pit: Unaccountable Army Spending of $6.5 Trillion and No DOD Audit for the Past Two Decades
By Dave Lindorff
What if the inspector general of the Department of Health and Human Services were to report that $6.5 billion in spending by that federal agency was unaccounted for and untraceable? You can imagine the headlines, right? What if it was $65 billion? The headlines would be as big as for the first moon landing or for troops landing on Omaha Beach in World War II.
By David Swanson
The demise of the antiwar movement has been greatly exaggerated. Working on planning a series of events in Washington, D.C., next month, and related events around the world, I'm finding tons of enthusiasm for organizing and mobilizing to end war. In fact all kinds of events are being organized all the time, from conferences to marches to protests, a peace fleet taking on a military fleet in Seattle, a crowd demanding the closure of a U.S. base in Germany or Korea, counter recruiters keeping military tests out of schools, solidarity actions and support actions with victims and refugees around the world, and many other stories that flood in under the corporate radar.
But it’s not just the world that has lost peace.
I lost my peace.
750 Sanders Delegates in Convention Walk-Out as Green Party’s Jill Stein Joins Anti-Hillary Protests Outside
Misusing a quote about peace: Obama Calls for Peace and Comity at Home, But Favors Wars and Killer Drones Abroad
By Dave Lindorff
President Barack Obama made an eloquent plea for sanity and peace following the latest deadly assault on police officers -- this time a gunman with an assault rifle shooting and killing three cops in Baton Rouge and wounding another three, one critically injured.
In planning an upcoming conference and nonviolent action aimed at challenging the institution of war, with the conference to be held at American University, I can't help but be drawn to the speech a U.S. president gave at American University a little more than 50 years ago. Whether or not you agree with me that this is the best speech ever given by a U.S. president, there should be little dispute that it is the speech most out of step with what anyone will say at either the Republican or the Democratic national convention this year. Here's a video of the best portion of the speech:
President John F. Kennedy was speaking at a time when, like now, Russia and the United States had enough nuclear weapons ready to fire at each other on a moment's notice to destroy the earth for human life many times over. At that time, however, in 1963, there were only three nations, not the current nine, with nuclear weapons, and many fewer than now with nuclear energy. NATO was far removed from Russia's borders. The United States had not just facilitated a coup in Ukraine. The United States wasn't organizing military exercises in Poland or placing missiles in Poland and Romania. Nor was it manufacturing smaller nukes that it described as "more usable." The work of managing U.S. nuclear weapons was then deemed prestigious in the U.S. military, not the dumping ground for drunks and misfits that it has become. Hostility between Russia and the United States was high in 1963, but the problem was widely known about in the United States, in contrast to the current vast ignorance. Some voices of sanity and restraint were permitted in the U.S. media and even in the White House. Kennedy was using peace activist Norman Cousins as a messenger to Nikita Khrushchev, whom he never described, as Hillary Clinton has described Vladimir Putin, as "Hitler."
Kennedy framed his speech as a remedy for ignorance, specifically the ignorant view that war is inevitable. This is the opposite of what President Barack Obama said recently in Hiroshima and earlier in Prague and Oslo. Kennedy called peace "the most important topic on earth." It is a topic not touched on in the 2016 U.S. presidential campaign. I fully expect this year's Republican national convention to celebrate ignorance.
Kennedy renounced the idea of a "Pax Americana enforced on the world by American weapons of war," precisely what both big political parties now and most speeches on war by most past U.S. presidents ever have favored. Kennedy went so far as to profess to care about 100% rather than 4% of humanity:
By John Grant
Kill one person, it’s called murder.
Kill 100,000, it’s called foreign policy.
- A popular bumper sticker
As Police Killings of Minorities Mount, Attacks on Police Like the One in Dallas, While Awful, Are Also Sadly Predictable
By Dave Lindorff
The tragedy that is America has deepened with the news that several people on Thursday organized a military-style sniper attack targeting police in Dallas during a protest march and rally against police brutality and killings of black people in that city.
By John Grant
If our wars were to make killers of all combat soldiers, rather than men who have killed, civilian life would be endangered for generations or, in fact, made impossible.
If that headline sounds a bit like "God Is Dead" to you, you just might be from the United States. Only what the people who live in this one country of the American hemisphere call "an American" carries that variety of flag passion. If, on the other hand, you find watching paint dry more engaging than the suspense of waiting for the next Flag Day, you just might be a candidate for citizen of the world.
In fact, I think Flag Day needs to be canceled. It's not a holiday that the government, much less the military, much less the rest of the United States, actually takes off work. It's rumored, in fact, that any socialistic interruption in work schedules would be offensive to the flag herself.
So we can indeed cancel Flag Day just by totally ignoring it, along with the overlapping Flag Week, the simultaneous U.S. Army's Birthday, the mythological tales about Betsy Ross, and the celebration of a war in 1812 that failed to take over Canada, got Washington D.C. burned, and pointlessly killed lots of human beings in a battle we celebrate with bad singing auditions before every sporting event because a colored piece of cloth survived it.
This Flag Day, instead of trying to add, if possible, yet more publicly displayed U.S. flags to those already flying, take down a flag instead. Don't burn it, though. There's no sense in giving flag worshipers martyrs. Instead, I recommend Betsy Rossing it. Cut and stitch that flag into clothing you can donate to those in need of clothing -- a significant section of the public in fact in this incredibly over-wealthy country in which the wealth is concentrated beyond medieval levels -- a situation from which we are distracted in part by all the darn flags.
Here in Charlottesville, Virginia, we have a lovely city with tons of natural beauty, history, landmarks, available imagery, talented artists, an engaged citizenry capable of civil debate, and yet no Charlottesville flag. We do have a huge debate over whether to remove from their prominent positions all the statues of Confederate fighters. Less controversial, costly, and time-consuming would be to add to the local scene a Charlottesville flag that did not celebrate slavery, racism, war, or environmental destruction.
What? Now I'm in favor of flags? Of course, I'm in favor of pretty pieces of cloth waving around when they're not icons of war and separation. In the United States, local and state flags don't create any sense of superiority or hostility toward the rest of humanity. But the flag of war, the flag that the U.S. military has now planted in 175 countries, does just that.
UVA alumnus Woodrow Wilson proclaimed Flag Day the year before pushing the United States into World War I, as part of that propaganda campaign. Congress joined in the year before the war in Korea. Five years later "under God" was added to the Pledge of Allegiance, an oath originally written by a fascist preacher, originally administered with the pledgers holding their right arms straight, outward and up. This was changed to the hand-over-heart routine during World War II because the Nazis had adopted the original salute as their own. Nowadays, visitors from abroad are often shocked to see U.S. children instructed to stand and robotically chant an oath of obedience to a piece of colored cloth.
To many "Americans" it comes naturally. The flag has always been here and always will be, just like the wars under which it is fought, for which lives are taken and risked, for which lives are even exchanged. Families that lose a loved one in war are presented with a flag instead. A majority of Americans supports freedom of speech in many outrageous instances, including the right of massive media corporations to present us with false justifications for wars. But a majority supports banning the burning of flags -- or rather, of the U.S. flag. You can burn the flags of 96% of humanity. You can burn your state or local flag. You can burn a world flag. But burning a U.S. flag would be a sacrilege. Sacrificing young lives to that flag in yet another war is, however, a sacrament.
But the U.S. military now has robotic drones it can send to war. Robots are also perfectly capable of swearing the pledge of allegiance, although they have no hearts to put their hands over.
Perhaps we should reserve our actual human hearts for things robots cannot do. Perhaps we should liberate our landscape from both Confederate statues and the ubiquitous flag of the still crusading union empire.
Even within what Dr. King called the greatest purveyor of violence in the world, there used to be one constituency you could count on to speak up for world peace: beauty contestants.
No more. And the switch has produced no scandal. Last year, when Miss Italy said she wished she could live during World War II, survivors of that worst ever horror that humanity has inflicted on itself, and other people of normal intelligence in Italy, were scandalized.
But when a soon-to-be Miss USA recently praised the U.S. military as a member of it, as a participant in it, despite the world's view that the U.S. military is the greatest threat to peace in the world, the U.S. media adored this new development.
This is a 180 degree reversal of the traditional stance of beauty contestants, who had endlessly said they favored world peace. But of course it's framed as something else entirely. With war totally and amorally normalized, a female (and African-American) member of the military, even a beauty contestant, is interpreted as a symbol of enlightened progress, along the lines of the current neoliberal push to force every young woman to register for the draft.
Miss USA joined the military at age 17, the Washington Post tells us in passing, something illegal under the Convention on the Rights of the Child, a treaty ratified by every single nation on earth except the United States.
For those interested in the draft question, I refer you to my handy guide on "How to Oppose the Draft for Women and Not Be Sexist."
You think this is all tongue-in-cheek and war's not been normalized? Go ahead and name the seven nations where the United States is at war right now, the seven that the current U.S. president has bragged about having bombed.
Can't do it? O.K., well, surely you can explain which of the seven wars are justified and legal and which are not?
No? Or perchance you were outraged and raised objections and organized protests when a presidential debate moderator asked a candidate if he would be willing to kill thousands of innocent children as part of his basic duties if elected?
What? You didn't? Well, maybe you grew concerned when announcers of a televised sporting event (any major U.S. sporting event) thanked U.S. troops for watching from 175 countries? Surely, you got out the list of 175 and asked someone to explain what U.S. troops were doing there.
No? You didn't? Did you read about kindergarten teachers pushing militarism? Did you know that Starbucks says choosing not to have a store at Guantanamo would constitute a political statement, while having one there is just normal? Did you know that the United Nations now says war is the norm rather than the exception? The United Nations!
The University of Virginia's magazine has an article in its summer 2016 issue praising and interviewing an alumnus named Robert Neller who is commandant of the U.S. Marine Corps. The big focus? The super progressive step of recruiting women into greater participation in wars. But did UVA ask about any of the numerous disastrous wars the United States has been waging? About the troops now fighting on the ground in five nations?
Actually, toward the end of the interview, the interviewer Dianna Cahn (who, like the interviewee, also works for the U.S. military, at its propaganda magazine Stars and Stripes) asked something about the U.S. troops dying in Iraq and Afghanistan (nothing about the 95-plus percent of the deaths in those wars/genocides that are Iraqi and Afghan). She asked something (she doesn't print the questions) about the futility of fighting over and repeatedly winning and losing the same bits of ground in someone else's country. Neller said this in response:
"Somebody asked me that when I left Iraq nine years ago . . . 'What would you tell the families?' I was really tired. I got all emotional and I said. 'I'd tell them they did their duty.' I hated that answer because it sounded just so inadequate."
Inadequate? I was going to say fascistic. Never mind, Neller has a new answer:
"What I really wish I'd said was, 'Imagine we lived in a country where if people were called to go do something like this nobody would stand up. Imagine if there were not men and women who would pick up the challenge and go to a faraway land to help somebody live a better life. That would be terrible.'"
Terrible? Imagining and working to achieve such a thing is what keeps me going every day. And not just me. The majority of people in the United States have told pollsters that the wars on Afghanistan and Iraq should never have been started. (And of course they didn't help people "live a better life" and were not even ever marketed on that basis.) Well, here's one way we could have kept those wars from being started: everyone asked to go could have refused.
Of course, a majority of those who join the U.S. military say a major reason was the lack of other educational or career prospects. But the majority of those who like the idea of the United States being able to attack faraway people at will have no interest in actually being in the U.S. military themselves; yet they have their whole identity wrapped up in the fantasy of going to war from the comfort of their own couch. Watch this video from the National Rifle Association urging people to buy lots of guns and shoot lots of stuff while fantasizing about attacking Iran.
In a Gallup poll, 44 percent of people in the United States say they "would" fight in a war. What's stopping them? Fortunately, they do not mean it. Now, try imagining a country in which most people said "Hell no, I would never fight in a war." Or don't imagine it; look at that same poll: In Italy, where even beauty queens are held to a certain standard, 68 percent of Italians polled said they would NOT fight for their country. In Germany 62 percent said they would not. In the Czech Republic, 64 percent would not fight for their country. In the Netherlands, 64 percent would not. In Japan only 10 percent would fight in a war for their country.
Let's work toward emulating those nations.
And let's restore, in this season of lesser evils, inane speeches in bikinis about wishing for peace on earth.
No one should be forced to register to represent our country in combat
By Kristin Christman
Published in the Albany Times Union May 22, 2016
Josef Beno didn't want to go to war. A Czech, he didn't want to kill his fellow Slavs, the Russians. A father, he didn't want to leave his starving family unprotected.
But the year was 1915 and Austria-Hungary was rounding up men and boys to serve in the war. Those who resisted were shot. After hiding for a year, Josef was captured for conscription. He escaped, only to be captured by Russians and marched to Siberia.
As the story goes, troops received injections by needle to make them aggressive. Perhaps it was merely a tale to explain a father's changed temper, for upon returning home, Josef physically abused his wife and children, including his daughter, my grandmother.
With the Catholic Church, of all things, turning against the doctrine that maintains there can be a "just war," it's worth taking a serious look at the thinking behind this medieval doctrine, originally based in the divine powers of kings, concocted by a saint who actually opposed self-defense but supported slavery and believed killing pagans was good for the pagans -- an anachronistic doctrine that to this day still outlines its key terms in Latin.
Laurie Calhoun's book, War and Delusion: A Critical Examination, casts an honest philosopher's eye on the arguments of the "just war" defenders, taking seriously their every bizarre claim, and carefully explaining how they fall short. Having just found this book, here is my updated list of required reading on war abolition:
A Global Security System: An Alternative to War by World Beyond War, 2015.
War: A Crime Against Humanity by Roberto Vivo, 2014.
War and Delusion: A Critical Examination by Laurie Calhoun, 2013.
Shift: The Beginning of War, the Ending of War by Judith Hand, 2013.
The End of War by John Horgan, 2012.
Transition to Peace by Russell Faure-Brac, 2012.
Beyond War: The Human Potential for Peace by Douglas Fry, 2009.
Living Beyond War by Winslow Myers, 2009.
These are the criteria Calhoun lists for jus ad bellum:
- be publicly declared
- have a reasonable prospect for success
- be waged only as a last resort
- be waged by a legitimate authority with right intention, and
- have a cause both just and proportional (sufficiently grave to warrant the extreme measure of war)
I would add one more as a logical necessity:
- have a reasonable prospect of being conducted with jus in bello.
These are the criteria Calhoun lists for jus in bello:
- only proportional means to sound military objectives may be deployed
- noncombatants are immune from attack
- enemy soldiers must be respected as human beings, and
- prisoners of war are to be treated as noncombatants.
There are two problems with these lists. The first is that even if every item were actually met, which has never happened and can never happen, that would not make the mass killing of human beings moral or legal. Imagine if someone created criteria for just slavery or just lynching and then met the criteria; would that satisfy you? The second problem is that the criteria are, as I've mentioned -- just as with President Obama's similar, extra-legal, self-imposed criteria for drone murders -- never actually met.
"Publicly declared" seems like the one item that might actually be met by current and recent wars, but is it? Wars used to be announced before they began, even to be scheduled by mutual agreement of the parties in some cases. Now wars are, at best, announced after the bombs have begun falling and the news become known. Other times, wars are never announced. Enough foreign reporting piles up for diligent news consumers in the United States to discover that their nation is at war, via unmanned drones, with yet another nation. Or a humanitarian rescue operation, such as in Libya, is described as something other than a war, but in a manner that makes clear to the critical observer that yet another governmental overthrow is underway with chaos and human tragedy and ground troops to follow. Or the serious citizen researcher may discover that the U.S. military is helping Saudi Arabia bomb Yemen, and later discover that the U.S. has introduced ground troops -- but no war is publicly declared. I've asked crowds of peace activists if even they can name the seven nations that the current U.S. president has bombed, and usually nobody can do it. (But ask them if some unspecified wars are just, and lots of hands will shoot upward.)
Every student of peace, sanity, or survival, every person interested in the possibility of the United States making its current wars its last seven wars, every believer in the value of wisdom and the written word should pick up a copy of Lawrence Rosendwald's 768-page collection, War No More: Three Centuries of American Antiwar and Peace Writing.
Looking for ways to improve the Pentagon that $600 billion a year just can't buy? Did you know that Benjamin Rush not only signed the Declaration of Independence but also proposed that these words be hung over the door of the U.S. Department of War:
"1. An office for butchering the human species.
"2. A Widow and Orphan making office.
"3. A broken bone making office.
"4. A Wooden leg making office.
"5. An office for creating public and private vices.
"6. An office for creating a public debt.
"7. An office for creating speculators, stock Jobbers, and Bankrupts.
"8. An office for creating famine.
"9. An office for creating pestilential diseases.
"10. An office for creating poverty, and the destruction of liberty, and national happiness."
Did you know there was collective nonviolent resistance to war in the Book of Mormon? Or that Henry David Thoreau long ago offered a more accurate depiction of a U.S. marine than has yet appeared in any television ad or Hollywood/CIA movie?
"A common and natural result of an undue respect for law is, that you may see a file of soldiers, colonel, captain, corporal, privates, powder-monkeys, and all, marching in admirable order over hill and dale to the wars, against their wills, ay, against their common sense and consciences, which makes it very steep marching indeed, and produces a palpitation of the heart. They have no doubt that it is a damnable business in which they are concerned; they are all peaceably inclined. Now, what are they? Men at all? or small movable forts and magazines, at the service of some unscrupulous man in power? Visit the Navy-Yard, and behold a marine, such a man as an American government can make, or such as it can make a man with its black arts, -- a mere shadow and reminiscence of humanity, a man laid out alive and standing, and already, as one may say, buried under arms with funeral accompaniments. . . ."
Looking for inspiring poetry? Check out Obadiah Ethelbert Baker, Herman Melville, Edna St. Vincent Millay, June Jordan, and many others. Wrote Melville:
"Of dying foemen mingled there --
"Foemen at morn, but friends at eve --
"Fame or country least their care:
"(What like a bullet can undeceive!)"
Do you know the history of conscientious objection, from the earliest days to these? Here's the diary of Cyrus Pringle, refusing to kill for Union in the 1860s:
"Two sergeants soon called for me, and taking me a little aside, bid me lie down on my back, and stretching my limbs apart tied cords to my wrists and ankles and these to four stakes driven in the ground somewhat in the form of an X. I was very quiet in my mind as I lay there on the ground [soaked] with the rain of the previous day, exposed to the heat of the sun, and suffering keenly from the cords binding my wrists and straining my muscles."
Do you know the real story of Mother's Day?
"Arise, all women who have hearts, whether your baptism be that of water or of tears! Say firmly: We will not have great questions decided by irrelevant agencies. Our husbands shall not come to us, reeking with carnage, for caresses and applause. Our sons shall not be taken from us to unlearn all that we have been able to teach them of charity, mercy, and patience."
It is writings that made it into War No More, not words as representations for the lives of authors. Included are numerous authors who did far more warmongering than peace making in their lives. We should learn from their wiser words nonetheless.
Paul Goodman's speech to the National Security Industrial Association is a model for any global security advisor:
". . . the best service that you people could perform is rather rapidly to phase yourselves out. . . ."
Looking for ideas whose time had not yet come but perhaps now has? How about that for a treaty among all nations banning military drafts?
The worst war in history, commonly known as "the good war," receives a fair amount of attention in this collection, including Robert Lowell's refusal to be drafted into the middle of it, following the mining of dams, and the "razing of Hamburg, where 200,000 non-combatants are reported dead, after an almost apocalyptic series of all-out air raids." Also included is Jeanette Rankin's statement on why she voted against war on Japan, and Nicholson Baker's reflections on the wisdom of pacifists who tried to end World War II and rescue the victims of Nazi camps.
"Nobody in authority in Britain and the United States paid heed to these promptings. Anthony Eden, Britain's foreign secretary, who'd been tasked by Churchill with handling queries about refugees, dealt coldly with one of many important delegations, saying that any diplomatic effort to obtain the release of the Jews from Hitler was 'fantastically impossible.' On a trip to the United States, Eden candidly told Cordell Hull, the secretary of state, that the real difficulty with asking Hitler for the Jews was that 'Hitler might well take us up on any such offer, and there simply are not enough ships and means of transportation in the world to handle them.' Churchill agreed. 'Even were we to obtain permission to withdraw all the Jews,' he wrote in reply to one pleading letter, 'transport alone presents a problem which will be difficult of solution.' Not enough shipping and transport? Two years earlier, the British had evacuated nearly 340,000 men from the beaches of Dunkirk in just nine days. The U.S. Air Force had many thousands of new planes. During even a brief armistice, the Allies could have airlifted and transported refugees in very large numbers out of the German sphere."
Looking for the ideal hilarious response to pro-violence hypothetical questions re ticking time bombs, imminent and continuous threat drone victims, and what you would do if someone attacks your grandmother? Read "What Would You Do If?" by Joan Baez.
Wondering why the deep reaction to the death of Daniel Berrigan? Read his writings.
This collection includes very thoughtful writing on the powers and limitations of nonviolent activism. It includes a rich literature from and about prison -- too much in my opinion. It may also go too far in stretching to include commentary from pro-war writers who have quibbles with particular wars. It includes a rather lengthy dialogue debating the use of violence in which you'll find yourself waiting forever for the anti-violent debater to start making a case. It includes a speech by Barack Obama, for godsake, in which he argues, based on patent falsehoods, for war, for the U.S. civil war, for World War II, for war on Afghanistan, and for Iraqi WMDs, though opposing what would come to be the hallmark of his presidency: "dumb wars."
Recent wars don't come into the book. The book doesn't look into the matter of falsehoods we're told about wars, and the actual motivations and results of those wars. Focusing on going to prison, it offers much less on education and other forms of protest, and virtually nothing on envisioning a world beyond war, a world of diplomacy, aid, and the rule of law. Only a short excerpt from Barbara Ehrenreich touches on creating a new movement for the total abolition of war.
Still, it is because of the wealth that was included in this book that I wish a bit more had made it in. We need to create a broader movement, but we do not need to do it alone. We would be foolish not to draw on this collected wisdom.
Anti-War Advocate: Is there a case that can be made for war?
Pro-War Advocate: Well, yes. In a word: Hitler!
Anti-War Advocate: Is "Hitler!" a case for future wars? Let me suggest some reasons why I think it isn't. First, the world of the 1940s is gone, its colonialism and imperialism replaced by other varieties, its absence of nuclear weapons replaced by their ever-present threat. No matter how many people you call "Hitler," none of them is Hitler, none of them is seeking to roll tanks into wealthy nations. And, no, Russia did not invade Ukraine any of the numerous times you heard that reported in recent years. In fact, the U.S. government facilitated a coup that empowered Nazis in Ukraine. And even those Nazis are not "Hitler!"
When you go back 75 years to find a justification for the institution of war, the biggest public project of the United States for each of the past 75 years, you're going back to a different world -- something we wouldn't do with any other project. If schools had made people dumber for 75 years but educated someone 75 years ago, would that justify next year's spending on schools? If the last time a hospital saved a life was 75 years ago, would that justify next year's spending on hospitals? If wars have caused nothing but suffering for 75 years, what is the value of claiming that there was a good one 75 years ago?
Also, World War II was decades in the making, and there is no need to spend decades creating any new war. By avoiding World War I -- a war that virtually nobody even tries to justify -- earth would have avoided World War II. The Treaty of Versailles ended World War I in a stupid manner that many predicted on the spot would lead to World War II. Then Wall Street spent decades investing in the Nazis. While reckless behavior that makes wars more likely remains common, we are perfectly capable of recognizing it and ceasing it.
Pro-War Advocate: But what makes you think we will? The fact that we could in theory prevent a new Hitler doesn't exactly put the mind at ease.
Anti-War Advocate: Not a new "Hitler!" Even Hitler wasn't "Hitler!" The idea that Hitler intended to conquer the world including the Americas was ginned up with fraudulent documents by FDR and Churchill including a phony map carving up South America and a phony plan to end all religion. There was no German threat to the United States, and ships that FDR claimed were innocently attacked were actually helping British war planes. Hitler might have enjoyed conquering the world, but lacked any plan or ability to do so, as those places he did conquer continued to resist.
Pro-War Advocate: So just let the Jews die? Is that what you're saying?
Anti-War Advocate: The war had nothing to do with saving the Jews or any other victims. The United States and other nations refused Jewish refugees. The U.S. Coast Guard chased a ship of Jewish refugees away from Miami. The blockade of Germany and then the all-out war on German cities led to deaths that a negotiated settlement might have spared, as peace advocates argued. The United States did negotiate with Germany about prisoners of war, just not about prisoners of death camps and not about peace. World War II in total killed roughly ten times the number of people killed in the German camps. Alternatives might have been horrible but could hardly have been worse. The war, not its supposed, after-the-fact justification, was the very worst thing humans have ever done to themselves.
The U.S. President wanted into the war, promised Churchill as much, did everything possible to provoke Japan, knew an attack was coming, and that same night drafted a declaration of war against both Japan and Germany. The victory over Germany was very largely a Soviet victory, with the United States playing a relatively bit role. So, to the extent that a war can be a victory for an ideology (probably not at all) it would make more sense to call WWII a victory for "communism" than for "democracy."
Pro-War Advocate: What about protecting England and France?
Anti-War Advocate: And China, and the rest of Europe and Asia? Again, if you're going to go back 75 years, you can go back a dozen more and avoid creating the problem. If you're going to use the knowledge we have 75 years later, you can apply organized nonviolent resistance techniques to great effect. We are sitting on 75 years of additional knowledge of how powerful nonviolent action can be, including how powerful it was when employed against the Nazis. Because nonviolent non-cooperation is more likely to succeed, and that success more likely to last, there is no need for war. And even if you could justify joining in World War II, you would still have to justify continuing it for years and expanding it into total war on civilians and infrastructure aimed at maximum death and unconditional surrender, an approach which of course cost millions of lives rather than saving them -- and which bestowed on us a legacy of all-out war that has killed tens of millions more since.
Pro-War Advocate: There's a difference between fighting on the right side and the wrong side.
Anti-War Advocate: Is it a difference you can see from under the bombs? While the human rights failures of a foreign culture do not justify bombing people (the worst such failure possible!), and the goodness of one's own culture likewise doesn't justify killing anybody (thereby erasing any supposed goodness). But it is worth remembering or learning, that leading up to, during, and after World War II, the United States engaged in eugenics, human experimentation, apartheid for African Americans, camps for Japanese Americans, and the widespread promotion of racism, anti-Semitism, and imperialism. Upon the end of World War II, after the United States had, with no justification, dropped nuclear bombs on two cities, the U.S. military quietly hired hundreds of former Nazis, including some of the worst criminals, who found a home quite comfortably in the U.S. war industry.
Pro-War Advocate: That's all well and good, but, Hitler . . .
Anti-War Advocate: You said that.
Pro-War Advocate: Well, then, forget Hitler. Do you support slavery or the U.S. Civil War?
Anti-War Advocate: Yes, well, let's imagine that we wanted to end mass-incarceration or fossil-fuel consumption or the slaughter of animals. Would it make the most sense to first find some big fields in which to kill each other in large numbers and to then make the desired policy change, or would it make the most sense to skip the killing and simply jump ahead to doing the thing we want done? This was what other countries and Washington D.C. (the District of Columbia) did with ending slavery. Fighting a war contributed nothing, and in fact failed to end slavery, which continued under other names for nearly a century in the U.S. South, while the bitterness and violence of the war have yet to recede. The dispute between the North and South was over the slavery or freedom of new territories to be stolen and killed for in the west. When the South left over that dispute, the North's demand was to retain its empire.
Pro-War Advocate: What was the North supposed to do?
Anti-War Advocate: Instead of war? The answer to that is always the same: not wage war. If the South left, let it leave. Be happier with a smaller, more self-governable nation. Cease returning anyone escaping from slavery. Cease economically supporting slavery. Put every nonviolent tool to use in forwarding the cause of abolition in the South. Just don't kill three-quarters of a million people and burn cities and generate everlasting hatred.
Pro-War Advocate: I imagine you'd say the same of the American Revolution?
Anti-War Advocate: I'd say you have to squint pretty hard to see what Canada lost by not having one, other than the dead and destroyed, the tradition of war glorification, and the same history of violent westward expansion that the war unleashed.
Pro-War Advocate: Easy for you to say looking back. How do you know what it looked like then and there, if you're so much wiser than George Washington?
Anti-War Advocate: I think it would be easy for anyone to say looking back. We've had leading war makers looking back and regretting their wars from their rocking chairs for centuries. We've had a majority of the public say each war it supported was wrong to begin, a year or two too late, for quite a while now. My interest is in rejecting the idea that there could be a good war in the future, never mind the past.
Pro-War Advocate: As everyone realizes at this point, there have even been good wars, such as in Rwanda, that have been missed, that should have been.
Anti-War Advocate: Why do you use the word "even"? Isn't it only the wars that didn't happen that are held up as good these days? Aren't all the humanitarian wars that actually happen universally recognized as catastrophes? I remember being told to support bombing Libya because "Rwanda!" but now nobody ever tells me to bomb Syria because "Libya!" -- it's still always because "Rwanda!" But the slaughter in Rwanda was preceded by years of U.S.-backed militarism in Uganda, and assassinations by the U.S.-designated future ruler of Rwanda, for whom the United States stood out of the way, including in subsequent years as the war in Congo took millions of lives. But never was there a crisis that would have been alleviated by bombing Rwanda. There was a completely avoidable moment, created by war making, during which peaceworkers and aid workers and armed police might have helped, but not bombs.
Pro-War Advocate: So you don't support humanitarian wars?
Anti-War Advocate: No more than humanitarian slavery. U.S. wars kill almost entirely on one side and almost entirely locals, civilians. These wars are genocides. Meanwhile the atrocities we're told to call genocides because foreign are produced by and consist of war. War is not a tool for preventing something worse. There is nothing worse. War kills first and foremost through the massive diversion of funds to the war industries, funds that could have saved lives. War is the top destroyer of the natural environment. Nuclear war or accident is, along with environmental destruction, a top threat to human life. War is the top eroder of civil liberties. There's nothing humanitarian about it.
Pro-War Advocate: So we should just let ISIS get away with it?
Anti-War Advocate: That would be wiser than continuing to make matters worse through a war on terrorism that generates more terrorism. Why not try disarmament, aid, diplomacy, and clean energy?
Pro-War Advocate: You know, no mater what you say, war maintains our way of life, and we're not going to just end it.
Anti-War Advocate: The arms trade, in which the United States leads the world, is a way of death, not a way of life. It enriches a few at the expense of the many economically and of the many who die as a result. The war industry itself is an economic drain, not a job creator. We could have more jobs than exist in the death industries from a smaller investment in life industries. And other industries are not able to cruelly exploit the poor of the world because of war -- but if they were, I'd be glad to see that ended as war ended.
Pro-War Advocate: You can dream, but war is inevitable and natural; it's part of human nature.
Anti-War Advocate: In fact at least 90% of humanity's governments invest dramatically less in war than does the U.S. government, and at least 99% of people in the United States do not participate in the military. Meanwhile there are 0 cases of PTSD from war deprivation, and the top killer of U.S. troops is suicide. Natural, you say?!
Pro-War Advocate: You can't hold up foreigners as examples when we're talking about human nature. Besides, we've now developed drone wars which eliminate concerns with other wars, since in drone wars nobody gets killed.
Anti-War Advocate: Truly you are a real humanitarian.
Pro-War Advocate: Um, thank you. It just takes being serious enough to face the tough decisions.
Hysterical Cold-War Style US Reporting as 2 Unarmed Russian Jets Buzz US Destroyer Sailing Near Russian Port
By Dave Lindorff
US news reports on an incident Tuesday in which two Russian jet fighters buzzed very close to a US destroyer, the USS Donald Cook, in the Baltic Sea, make it sound like a serious threat in which the US might have been justified in defending itself against a simulated attack on the high seas.
Nowhere in the reports in the US was it mentioned that the Cook was itself engaging in provocative behavior.
By John Grant
We were having a bad day in the asylum,
A bad 8 years, a bad sixteen years,
Oh, heck, a bad era,
Well, let’s face it, a bad history.
But we had a good leader for a change,
David Carroll Cochran is the author of Catholic Realism and the Abolition of War. He teaches politics and directs the Archbishop Kucera Center for Catholic Intellectual and Spiritual Life at Loras College in Dubuque, Iowa. He discusses how war might be abolished and what sorts of institutions have been abolished already.
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Host: David Swanson.
Producer: David Swanson.
Music by Duke Ellington.
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DNC defection: Rep. Tulsi Gabbard’s Surprise Endorsement Gives Sanders a Chance to Change the Whole Primary Game
By Dave Lindorff
Just as the media, in the wake of Hillary Clinton’s landslide win in South Carolina’s Democratic primary Saturday, are predictably writing the obituary for Bernie Sanders’ upstart and uphill campaign for the Democratic Party’s presidential nomination, Rep. Tulsi Gabbard (D-Hawaii) has handed him an opportunity to jolt the American people awake.
The United States has launched over 100,000 air strikes during its war on (or is it of) terror. It's blown up houses, apartments, weddings, dinners, town hall meetings, religious gatherings. It's killed senior citizens, children, men, women. It's tapped them, double tapped them, bugsplatted them, targeted them, kill-sported them, and collateral damaged them by the hundreds of thousands. It's killed civilians, journalists, mercenaries, opportunists, those trying to get by through support of the dominant force in their village, and those opposing the foreign occupation of their countries. It's killed kind people, smart people, dumb people, and nasty sadistic people who -- purely because of where they were born and raised -- had no opportunity to become U.S. presidential candidates.
Of course I would like all militaries to refrain from bombing hospitals, but I want to say a word in support of the not-yet-injured. Don't people of sound body have rights too? If there is a problem with bombing hospitals, why is there not a problem with bombing everywhere else? If there's not a problem with bombing everywhere else, why isn't it OK to bomb hospitals too?
I suppose in a certain fantasy of honorable war, brave soldiers only kill those on the battlefield trying to kill them, so that both sides can claim self-defense in a mutual moral scam. But then shouldn't the planes fight planes, the drones fight drones, the napalm do battle with other loads of napalm, the white phosphrous take on other launchers of white phosphorous, and the soldiers kicking in doors set up some houses so that other soldiers can kick their doors in? What in the name of all Hell does blowing up buildings with missiles have to do with honor? What does any of this have to do with honor? How do you explain to a war supporter who openly admits it's mass murder that there's something wrong with using torture, but that the mass murder is OK, as long as it stays away from hospitals?
Even operating under the delusion that everybody being intentionally blown up is a "combatant," while everyone nearby is a deeply regretted statistic, why are so many combatants blown up while retreating en masse or while eating dinner with their family or sipping tea at a cafe? What kind of slacker combatants is it only possible to find at weddings? Are they doing combat singing?
The United States has young people sitting in boxes, staring at computer screens, and blowing other human beings (and whoever's near them) to little bugsplatted bits thousands of miles away. Their victims are not alleged to be in the act of waging war. They're alleged to be on the side of waging war, to have previously done something to wage war and/or to be planning to possibly participate in war, or to appear likely to do so given their insolent choice to live where they were born.
Well, if you're murdering people at the command of the U.S. president because of who they are, not what they are doing, then it doesn't much matter if they are retreating or resting or registering for a self-help class, and it's hard to see why it matters if they're in a hospital. Clearly the Pentagon can't see the distinction and chooses not to pretend to, offering only the insult of a halfhearted lie that the hospital attacks are accidental.
The wars as a whole cannot be accidental, and if you pick them apart, bit by bit, eliminating each moral outrage, you'll be left with nothing. There's no legitimate core left standing. There's no "legitimate enemy." There's no battlefield. These are wars fought where people live. They are in these wars by force. You want to "support" the U.S. troops even when you oppose the policy, cheer as for a sports team even when the sport is murder? Well, what about the non-U.S. troops? Do they not get the same understanding?
Gun tales of a pacifist
My brother and I learned to shoot
At summer camp.
That is where gunpowder
I’m afraid that one of the best books I’ve read on war abolition may be overlooked by non-Catholics, because its title is Catholic Realism and the Abolition of War (by David Carroll Cochran). The book does draw on Catholic arguments against war and work to rebut Catholic arguments in favor of war, but in my view this enriches the debate and detracts not at all from Cochran’s universal argument for the elimination of all war — much of which has little or nothing to do with Catholicism. I’ve added this book to my war abolition shelf along with these books of my own and others:
- Beyond War: The Human Potential for Peace by Douglas Fry (2009)
- Living Beyond War by Winslow Myers (2009)
- War Is A Lie by David Swanson (2010)
- The End of War by John Horgan (2012)
- Transition to Peace by Russell Faure-Brac (2012)
- War No More: The Case for Abolition by David Swanson (2013)
- Shift: The Beginning of War, the Ending of War by Judith Hand (2013)
- War: A Crime Against Humanity by Roberto Vivo (2014)
- Catholic Realism and the Abolition of War by David Carroll Cochran (2014)
- A Global Security System: An Alternative to War by World Beyond War (2015)
- War Is A Lie: Second Edition by David Swanson (April 5, 2016)
“War’s two great lies are its righteousness and its inevitability.” Thus begins Cochran’s book, and he demonstrates the truth of his statement beyond any reasonable doubt. He examines the lies that are told to start wars and the lies that are told about how wars are conducted. We might call these two kinds of lies mendacia ad bellum and mendacia in bello. Cochran puts a major emphasis on the latter, pointing out that war kills a large number of innocents — and always has, even in earlier epochs armed by very different weaponry. There never was any just ad bellum or jus in bello.
Cochran includes among the innocent both civilians and soldiers. Including only civilians is enough to make his point, as wars have always killed large numbers of civilians (though the percentage of dead who are civilian has increased in recent decades to the point where it is the vast majority of those killed). Cochran does not consider soldiers innocent because their side of a war is defensive. He considers them innocent on the side of the aggressor as well — and not only those soldiers who quietly regret what they are doing or those who honestly believe the propaganda that would justify their actions. No, even combatants who fully support the war are innocent, in a certain sense, in Cochran’s view.
This seems at odds with some Catholic tradition. I remember Erasmus urging that clergy refuse to bury in consecrated ground anyone slain in battle: “The unfeeling mercenary soldier, hired by a few pieces of paltry coin, to do the work of man-butcher, carries before him the standard of the cross; and that very figure becomes the symbol of war, which alone ought to teach every one that looks at it, that war ought to be utterly abolished. What hast thou to do with the cross of Christ on thy banners, thou blood-stained soldier? With such a disposition as thine; with deeds like thine, of robbery and murder, thy proper standard would be a dragon, a tiger, or wolf!”
I find Cochran’s case for soldiers’ innocence convincing, although I have really very little interest in whether his position is more properly Catholic than someone else’s. He points out that it is generally viewed as wrong to kill soldiers who are wounded or surrendering. This, Cochran writes, is because they have done nothing to deserve being slaughtered, although slaughtered they are in the general course of a war. One idea put forward by war supporters is that in the normal course of war, soldiers are mutually engaged in self-defense against each other, but Cochran points out that the justification of self-defense for individuals outside of war only works when an aggressor has attacked a victim. War is conducted on a very different scale and with very different norms. Soldiers during a war are not expected to try all nonviolent approaches first before resorting to violence, and in fact routinely kill other soldiers who do not pose any imminent threat. Most killing in historical battles has happened after one side has begun retreating. Remember how the United States killed 30,000 retreating Iraqi soldiers during the 1991 Gulf War.
The ultimate fallback justification for the mass-murder of war is that innocents can be slaughtered if the harm done is outweighed by the goals of the war. But such goals are often secret or lied about, and it is the war makers who get to decide whose deaths are outweighed by what goals. U.S. terrorist Timothy McVeigh blew up a government building in 1995 and claimed that the deaths that resulted were merely “collateral damage” because killing those people had not been his purpose. The U.S. military plays the same game, the only difference being that it is allowed to get away with it.
Partly the military gets away with it by constantly claiming to have found technological solutions to collateral damage. But, in fact, the latest such ploy — weaponized drones — kills more civilians than it kills people for whom anyone asserts any (always unsubstantiated) right to murder.
To call combatants innocent in analyzing the morality of war is not, in my view, to diminish the moral superiority of refusing to fight. Nor is it to suggest some sort of moral perfection in the individual lives of soldiers. Nor is it to set aside the Nuremberg standard that requires disobeying illegal orders. Rather, it is to understand that no justification exists for killing soldiers. There might be a justification for otherwise sanctioning their behavior, and — more so — the behavior of those who sent them into war, but not for killing them.
Not only is war dramatically different from normal individual relations in which one might speak of self-defense, but, Cochran shows, it is also radically different from police work. Legitimate, praiseworthy police work seeks to reduce and avoid violence. It targets people based on suspicion of wrongdoing unique to the individual targeted. It seeks to facilitate the work of courts of law. War, on the contrary, seeks to maximize violence, targets entire armies and populations, and pauses not for any court rulings but sees two sides each declare the other guilty en masse. Calling a war a “police action” or giving soldiers actual policing duties does not change the fact that war is not policing. While good policing creates “order,” war creates violence, chaos, and instability.
Opposing war because it is immoral, and opposing war because nonviolent tools work better, are not separate approaches at odds with each other. War is immoral in large part because it does not work, because it generates enemies and violence rather than reducing them.
The moral arguments of the first part of Catholic Realism and the Abolition of War are excellent, but the real high point of the book may be its review of past institutions of mass violence that were considered moral, natural, inevitable, and permanent, but which are now gone. You’ll find this case sketched out in most of the books listed at the top of this article, but Cochran does the best job of it I’ve seen. He includes discussions of dueling and slavery, but also the less commonly used examples of trial by ordeal and combat, and lynching.
In some ways, trial by ordeal and combat is the best example because the most dependent, as is much of war, on the actions of a government, albeit local level governments in many trial-by-ordeal-and-combat cases. While rulers understood that trial by ordeal and combat did not actually produce the truth it claimed, they went on using it for many years as they found doing so convenient. Catholics produced complex justifications for it, similar to those produced by “just war” theory. Trial by ordeal and combat was deemed moral and necessary for self-defense, protecting the innocent, and creating peace and stability. Gradually cultural and political changes ended the supposedly un-endable.
Dueling’s supporters also believed it necessary, and eliminating it naive and dreamy. They claimed that dueling maintained peace and order. Cultural and political change brought majorities to consider dueling laughable, barbaric, ignorant, shameful, and a threat to peace and order.
Slavery, in the form that has virtually vanished, rested on fundamental lies and contradictions, including recognizing and not recognizing the humanity of those enslaved. It also rested on “just war” theory which maintained that slavery was a generous alternative to the mass-murder of conquered peoples. As humanitarian warriors claim that wars are for the benefit of their victims, defenders of slavery claimed that it benefitted the people held captive. As war supporters today claim that it maintains a way of life that is by definition greedy and unfair, supporters of slavery contended that it was essential to the existing way of life of the slave owners.
Interestingly, Cochran stresses that the evidence shows the demise of chattel slavery not to have been driven by any economic forces but rather by a moral revolution. Just before slavery was ended, it was extremely profitable. But, writes Cochran, “globally minded political and economic elites came to see slavery as an embarrassing deviation from international norms.”
Lynching may not have been exactly legal, but it was an established institution, and the arguments used to maintain it closely resemble the fallacious claims made about other institutions of violence. Lynching, its supporters said, was defensive, defending the white race through an inevitable “racial instinct.” They believed, however, that it should be used as a “last resort.” That is, they believed that, until they gradually didn’t any longer believe it, until lynching gradually became seen, not as a defense of but as a threat to law and order.
If one section of the book is slightly weaker than the others, I think it is the concluding section on what to do to end war. I believe Cochran indulges in a bit too much Pinkerism in his claim that war has been reduced. I don’t place the value he does on spreading democracy in order to spread peace, in part because the leading war maker is a “democracy,” and in part because it has attacked numerous other “democracies.” I think there’s too much focus on blaming poor countries for war. As great a correlate with war as poverty is the presence of oil. And wars in poor countries that do not involve troops from wealthy ones, do involve weapons from wealthy ones.
“End the arms trade,” the Pope told the U.S. Congress, which cheered and escalated the arms trade.
“I was sleeping peacefully late one night when I felt someone grab my leg and drag me from my bed onto the floor. My leg was pulled so hard I heard my pajama pants rip down the middle. Looking up and seeing my father, I began to panic as he pulled my hair and told me he was going to kill me.”
Paul Chappell is recounting an incident from when he was four years old. The terror of such unpredictable attacks in the years that followed traumatized him. Chappell’s father had been traumatized by war, and Chappell would also end up joining the military. But over the years, Paul managed to turn his childhood trauma, not into a continued cycle of violence but rather into a means of gaining insight into how the institution of mass violence might be ended.
Chappell’s latest book, The Cosmic Ocean: New Answers to Big Questions, is the fifth in a projected seven-part series. Like a sculptor pounding out variations on a theme, Chappell each year produces a newer, thicker, wiser, and more illuminating take on the questions that tear at his heart: How can we be so kind and cause such suffering? How can we fail to care about others just like ourselves? What sort of change is possible and how can it be brought about?
I’m usually wary of anything that could be repetitive or pedantic, as life is just too short and I just too rebellious. But Chappell is repetitive because he is a teacher, and he is becoming a better teacher every year. He wants us to understand important truths in a variety of contexts, to remember them, and to act on them. As with his previous books, I once again recommend the latest one as the best, but encourage reading them all. Skip a presidential debate or two if you have to.
I’m always wary of efforts to solve war by finding inner peace. “Does the Pentagon give a flying f— if you’ve got inner peace?!” I’ve been known to scream, very unpeacefully. “Will your forgiving of your obnoxious neighbor and your spreading of harmony through your neighborhood stop Raytheon and Boeing and Lockheed from profiting off another war on Libya?” But, in fact, Chappell is examining the reasons people become violent and accepting of violence at least in part in order to understand what it would take to create a society in which Donald Trump would speak to entirely empty coliseums, and any Congress member who failed to end a war would be confronted by a unanimous constituency insisting on peace. Chappell’s point is not to shut out the world, but to understand better how to change it.
I generally object to investigations into “human nature” as I believe the concept primarily serves as an excuse for nasty behavior, and I’m unaware of any empirical means of determining what actions do and do not qualify as “human nature.” But Chappell is not trying to identify a mystically correct moral behavior in order to insist that we imitate it. He’s trying to accurately grasp the motivations of even the most damaging actions, in part in order to enlarge our capacity for empathy — and in part in order to re-classify certain types of behavior as illness. He’s also exposing the use of “human nature” as an excuse.
“When someone gets malaria, cancer, or HIV,” writes Chappell, “I have never heard anyone say, ‘Oh, that’s just human nature,’ because people realize something has gone wrong with the human body. But if someone becomes violent, people often say, ‘Oh that’s just human nature,’ which assumes that violence is an essential part of being human (like eating and sleeping), rather than the result of something that has gone wrong. But what if violence, like an illness, has a cause that we can understand and prevent?” Chappell includes among such causes, “poverty, desperation, injustice, dehumanization, ignorance, bullying, and trauma.”
Of course it’s a choice we make to categorize something as an illness, not an eternal discovery about “human nature,” but it is a wise choice when we’re talking about violence and war.
A traumatized person, Chappell writes, wants others to understand the trauma and sympathize with their suffering. But how can they communicate the trauma? They can try ordinary speech or art, but often another medium appears superior: violence. By making others feel the same pain, a traumatized person can finally make himself understood. As a sophomore in college, Chappell happened to mention to his classmates that when he’d been bored in high school he’d fantasized about killing all of his fellow students. Chappell assumed that this was universal, but his college friends reacted with horror.
Chappell came to understand that a desire for violence can arise out of trauma, and that it was not typical. “Cruel actions, if we define them as inflicting, watching, and enjoying the suffering of a living creature (without that creature’s consent), are relatively rare in the world,” he writes. A member of an ancient culture who believed that a child sacrifice would appease the god or gods and save a society might, and in various accounts did, deeply regret having to kill a child, but acted on the basis of a false belief.
I might add that most religious believers these days don’t act on their beliefs in ways that conflict with broader society. Exceptions include, on the plus side, those who protest at drone bases in the name of Jesus, and on the negative side, those who sacrifice chickens, deny their kids medicine, or disregard climate change on the grounds that it’s not in the Bible. Willful ignorance can muddy up the question of feeling empathy for someone acting from within a particular worldview, but only slightly. As we develop a habit of empathizing, it should reach more and more people and behaviors. Empathizing is, of course, a different thing than supporting, justifying, or excusing.
Chappell suggests, however, that building empathy depends on building accuracy: “When we search for the underlying causes of problems and arrive at inaccurate answers, it can silence our empathy. For example, if you believe a baby girl is born with a disability because she is cursed by the gods or paying back bad karma from a past life, it can reduce your empathy not only for her, but also her family.”
Empathizing with more individuals, Chappell argues, can also result in greater feelings of empathy for humanity as a whole, and as a result greater confidence in the ability of great masses of humanity to improve our ways: “[W]hen we believe that humanity is born evil, naturally violent, and destined to forever wage war, it can silence our empathy, but the scientific understanding that violence is instead caused by trauma and other preventable factors offers us a more accurate (and empathetic) understanding of human beings.”
Another route toward empathizing with humanity all over the earth today (and perhaps even losing the need to “humanize” each new person before we can care about them) is learning to empathize with human generations long past: “The reason I am discussing the enormous challenges our ancestors overcame is because we must strengthen our respect, empathy, and appreciation for human beings and stop viewing ourselves as a cancer or virus upon the earth.”
But aren’t we a virus upon the earth? Haven’t we launched a mass extinction of millions of beautiful species, possibly including our own? Perhaps we have. But we won’t avoid it, assuming we can avoid it, by viewing ourselves as cancer. That’s a recipe for hopelessness, and also for cruelty and war — which can only make matters dramatically worse. If we are to save ourselves we have to understand that we are worth saving, and that even our virus-like activities are generally well-intended.
That we mean well does not suggest that our government in Washington, D.C., means well — although many members of that government often do, in some ways at least, have much better intentions than the results convey. It also does not mean that humans aren’t engaged in horrible activities, first among them being war: “Many people today have a condescending attitude toward those who practiced human sacrifice thousands of years ago, but what if we are not so different from them? What if people in the modern world continue to die in massive ceremonies of human sacrifice? What if you supported the ritual of human sacrifice at some point in your life, without even realizing it?” Chappell is referring to war, that institution to which U.S. parents continue to send their offspring.
War, in fact, has become a U.S. religion, Chappell writes. War has heretics and behaviors that are seen as sacrilegious. Many people display more reverence for Veterans’ Day than for Christmas. One might add that war has holy objects, such as flags, that must never be desecrated, although human beings can be desecrated in large numbers for the good of the flag.
How does empathy get us out of this fix? Chappell turns, late in the book, to the topic of beauty, arguing not just against the often criticized standards of the beauty products industry, but for truly seeing all humans as beautiful, regardless of their age, health, race, or culture. We should have a reverence for life, he writes, using language that has, I’m afraid, been damagingly taken over by the abortion debate.
Chappell has a vision of people someday seeing, not just that little black boys and black girls in Alabama are able to join hands with little white boys and white girls as sisters and brothers, but seeing every person on the whole earth as part of their own family: “When a baby is born anywhere on earth, even to people whose skin color differs from yours, about 99.9 percent of your DNA is passed on.” You want biological descendants? There’s no need to have eight kids. There’s a need to protect your human family.
The term “racism,” Chappell writes, dates only to the 1930s, and “sexism” to the 1960s. Here’s one more we might add: “American exceptionalism.” I’ve read somewhere that it dates to 1929. Perhaps it will be a thing of the past by 2029. Perhaps if it isn’t we all will be.
Rethinking Bernie Sanders: Attacking Wall Street and the Corrupt US Political System Makes Sanders a Genuine Revolutionary
By Dave Lindorff
I admit I’ve been slow to warm up to the idea of supporting Bernie Sanders. Maybe it’s because I publicly backed Barack Obama in 2008 and quickly came to rue that decision after he took office.
There’s a terrific new book on abolishing war called Abolishing War: Criminalizing War, Removing War Causes, Removing War as Institution. The authors are Johan Galtung, Erika Degortes, Irene Galtung, Malvin Gattinger, and Naakow Grant-Hayford. Johan Galtung, who was recently on my radio show, is brilliant as always, drawing on vast knowledge and wisdom.
As the book’s subtitle suggests, it proposes three types of approaches to eliminating war: “three approaches to have war join slavery and colonization in the dust-bin of history. No question of picking and choosing, they belong together and the more seamlessly, the better.” I couldn’t agree more, and will be drawing on the ideas in this book in the work we do at World Beyond War.
The book’s longest section is on criminalizing war, and it offers an argument I haven’t seen before. I think there’s great value in the argument, and that it can augment others. Nonetheless, I’m going to quibble with it.
Here is a book that practically quotes the arguments of the Outlawrists of the 1920s without mentioning them. It recommends, as its first recommended course of action right on the inside of the front cover, recreating Japan’s Article 9 for all states. And yet it largely ignores and bizarrely dismisses the existence of the Kellogg-Briand Pact, from which Article 9 derives (and which it practically quotes) and which already applies to most large nations.
The book’s second recommendation is to somehow build on the Universal Declaration of Human Rights’ “implicit” criminalization of war. Nowhere is it explained how an implicit criminalization of war is more useful than an explicit one. In fact, Irene Galtung rather wistfully imagines how nice it would be to have an explicit one. Nowhere is the problem mentioned that the United Nations, as “implicit” criminalizer of war, legalizes defensive and otherwise UN-authorized wars — two loopholes that have been stretched and abused to effectively allow any Western war whatsoever. This is, of course, in contrast to the Kellogg-Briand Pact, which bans all war and requires that nations settle all of their disputes entirely peacefully.
In the one instance where the book refers to the Kellogg-Briand Pact, it claims that, “this opens two huge loop-holes: use of force by non-members, and by and on non-states.” There are a number of errors in this claim. One of them is chronological. There were no laws banning war prior to Kellogg-Briand. In forbidding war between nations, the pact took war away in many cases from many major wagers of war. The pact was open to and remains open to all nations. Any nation that is not a member can simply send a letter to the U.S. State Department and instantly become a member. So, the so-called loophole for non-members is one that has been closing and could close further, but it wasn’t opened by the pact. War was legal for all states against all states prior to 1928.
What about non-states? The states that made the pact considered, and still to this day consider, war by non-states to be illegal. In fact, they consider illegal almost any action, if not the very existence, of most entities that might wage war without being a state. Within states, killing by anyone other than the state, is forbidden by national laws and by customary standards of law — as outlined, in fact, by the strategy pursued in the book by Galtung et alia — on which, more in a second. The bigger shortcoming is the failure to outlaw war by a member state against a non-state, but most such wars are also wars on the populations of states and often against the will of the governments of those states, often — indeed — against yet other states using proxies to wage war for them. A shortcoming, moreover, is not a condemnation of a useful step as counterproductive; it’s just a shortcoming requiring an additional step forward.
Clearly Galtung does not really think that criminalizing war between nations is an unhelpful step. He wants to do it singly, nation by nation, modeled on Japan’s Article 9 (which arguably has the very same shortcomings as the Kellogg-Briand Pact, plus the shortcoming of only applying to a single nation). Of course, Article 9 is under threat, and somewhat similar statements in the Constitutions of Italy and Germany and other nations are even less adhered to. But Galtung is right: bans on war in national constitutions should be strengthened, defended, and complied with. Doing so, however, presents a problem of logic in dismissing the Kellogg-Briand Pact as unhelpful. Never mind the purity of heart of its creators (its creators in fact were masses of people who brought legislators to it kicking and screaming) or the perfection of compliance by its members heretofore. If Japan launches a major war next year, Galtung will still want Article 9 upheld — or he should; I will. The Kellogg-Briand Pact is a law clearly banning all war for most major nations, including the least likely nations to agree to newly creating such a law today. Other nations could sign onto it and urge their fellow members to comply with it. Malaysia, for example, could choose to become a member of the pact and suddenly find itself a leader among its members by advocating for compliance — and for accountability and reparations and reconciliation — exactly as it would have to do with eternal vigilance if it instead used its own version of Article 9, only in this case with the major war makers of the world formally committed in clear language to compliance as well.
Because war is, in a major way, already illegal, calls to criminalize it ring in my ear a bit hollow, a bit like the rhetoric of the U.S. Congress proposing over and over again, year after year, to re-criminalize torture, rather than prosecuting torturers under long-standing laws. But the approach to criminalizing war proposed by Irene Galtung certainly has some merit. It doesn’t exactly claim that war is now legal, but it does claim that in written law it is legal, and this strikes me as dangerous.
The argument that Irene Galtung makes is not unrelated to the argument I have long made about drone murders, namely that murder is illegal under national law and customary international law. And it is nearly identical to the argument that Marjorie Cohn and other lawyers make for the illegality of torture under customary international law — only applied to war rather than torture.
Irene Galtung’s idea is that customary international law is higher than written international law or written national law. The problem, as she readily admits, is that — being unwritten — it is highly controversial. Still, what’s needed is an act of interpretation not entirely unlike the interpretation of a written law. Galtung claims that all national constitutions provide a right to life, and that the right to use deadly force in self-defense exists only when such use is necessary for self-defense. War is deadly force, simply on a larger scale, and it is never necessary, as there are always alternatives. Therefore, logically, even if you’d be hard-pressed to get many well-paid lawyers or human rights organizations or governments or judges to admit it, war is a crime.
This argument (which I have, of course, only sketched very roughly) is smart, logical, and educationally useful. I plan to repeat it often. But what appeals to “customary law” come down to are attempts to radically change legal custom on the authority of current legal custom (reinterpreted). That this couldn’t be helped by also pointing to existing laws like the Kellogg-Briand Pact is difficult for me to imagine. In fact, later in the book the authors cite the UN’s Declaration of the Right of the Peoples to Peace. That we have a right to peace means that we have a right to the absence of war. The Declaration states that it:
“Emphasizes that ensuring the exercise of the right of peoples to peace demands that the policies of States be directed towards the elimination of the threat of war, particularly nuclear war, the renunciation of the use of force in international relations and the settlement of international disputes by peaceful means on the basis of the Charter of the United Nations.”
The weakness is in those last few words, as the Charter contradicts itself and permits war. The Kellogg-Briand Pact lacks that particular weakness. I would love someday to hear a clear statement from Johan Galtung on what weaknesses he thinks its carries that justify its dismissal from public awareness and use.
By Paul K. Chappell
At West Point I learned that technology forces warfare to evolve. The reason soldiers today no longer ride horses into battle, use bows and arrows, and wield spears, is because of the gun. The reason people no longer fight in trenches, as they did during World War I, is because the tank and airplane were greatly improved and mass-produced. But there is a technological innovation that has changed warfare more than the gun, tank, or airplane. That technological innovation is mass media.
Today most people’s understanding of violence is naive, because they do not realize how much the Internet and social media, the newest incarnations of mass media, have changed warfare. The most powerful weapon that ISIS has is the Internet with social media, which has allowed ISIS to recruit people from all over the world.
For most of human history, people from across the world had to send a military over land or sea to attack you, but the Internet and social media allow people from across the world to convince your fellow citizens to attack you. Several of the people who committed the ISIS terrorist attack in Paris were French nationals, and it now appears that the two people who committed the mass shooting in San Bernardino were influenced by ISIS.
To be effective ISIS needs two things to happen. It needs to dehumanize the people it kills, and it also needs Western countries to dehumanize Muslims. When Western countries dehumanize Muslims, this further alienates Muslim populations and increases recruitment for ISIS. ISIS commits horrible atrocities against Westerners because it wants us to overreact by stereotyping, dehumanizing, and alienating Muslims.
Every time Western countries stereotype, dehumanize, and alienate Muslims, they are doing exactly what ISIS wants. A basic principle of military strategy is that we should not do what our opponents want. In order for ISIS’s plan to work, it needs to dehumanize its enemies, but perhaps more importantly, it needs Americans and Europeans to dehumanize Muslims.
ISIS cannot be compared to Nazi Germany, because the Nazis were not able to use the Internet and social media as a weapon of war and terrorism. Trying to fight ISIS the way we fought the Nazis, when today the Internet and social media have dramatically changed twenty-first century warfare, would be like trying to fight the Nazis by using horses, spears, bows and arrows. Fifteen of the 19 hijackers during the September 11th attacks were from Saudi Arabia, one of the United States’ closest allies. None of the hijackers were from Iraq. ISIS seems to have better mastered the weapon of the Internet than Al Qaida, because ISIS is more adept at convincing French and American citizens to commit attacks.
Because technology has changed warfare in the twenty-first century and allowed ISIS to wage a digital military campaign, it is naive to believe that we can defeat terrorism by conquering and holding territory, which has become an archaic and counterproductive form of warfare. During the era of the Internet revolution, it is naive to believe that we can use violence to defeat the ideologies that sustain terrorism. ISIS and Al Qaida are global movements, and with the Internet and social media, they can recruit people from all over the world, including people on American and European soil. And they only have to recruit a tiny amount of Americans and Europeans, initiate a single attack, and kill a few people to cause the huge overreactions that they want from their opponents. Let us not react in ways that ISIS wants.
Paul K. Chappell, syndicated byPeaceVoice, graduated from West Point in 2002, was deployed to Iraq, and left active duty in 2009 as a Captain. An author of five books, he is currently serving as the Peace Leadership Director of the Nuclear Age Peace Foundation and lectures widely on war and peace issues. His website is www.peacefulrevolution.com.
By Herbert J. Hoffman, Ph.D., Member VFP National, Maine and New Mexico
It was my senior year in high school -- many years ago -- and I was seated, along with many of my football teammates, on the auditorium stage. It was a pre-game rally before 1500 classmates and teachers. The auditorium was filled with energy. The main speaker was a much revered former outstanding athlete at Central High School. A man in his 50’s, he spoke with passion about the upcoming football game. It was exciting! However, I found myself feeling revulsion as he concluded his speech by saying, “Go out there and Kill, Kill, Kill!”, repeating the last three words numerous times as the audience joined in.
Granted that the speaker did not mean his exhortation to be literal, it was emblematic of an attitude that has prevailed in this Nation since its inception -- and even before. Aggression is the path to solving differences and the use of aggressive and demeaning language is one of the means employed to facilitate the use of aggression. No, I have not lost sight of the vignette being about a football game -- however, I am concerned that it is illustrative of a much more serious game -- WAR!
The prevalent ethos in the United States is that differences in opinion, behavior, faith, gender orientation are to be resolved by aggressive actions -- not by discussion, negotiation, understanding or compassion. We have a long history of addressing differences by means of aggression -- beginning with the conquest of the Native Americans to the present day wars with, and occupations of, sovereign nations. Domestically, we have seen the rapid response of police officers to fire their weapons to resolve a situation -- often involving racial differences -- and this follows the examples set by our foreign policy actions. It is no happenstance that, since its inception, the United States has initiated wars of aggression -- with the exceptions of the Civil War and WWI -- against enemies who are non-caucasian. In these instances, as in many of the police shootings, the imminent threat to security is either highly suspect or completely absent.
Have we, primarily European Americans, not advanced beyond our more primitive instincts to annihilate those who are different from us, who are not members of our tribe, whom we perceive as “enemies?” These “primitive instincts” are not sufficient to explain -- or justify -- our aggressive and often violent response to those who are “different.” Yes, as I noted, that since before its birth the United States has demonstrated a significant aggressive streak in its approach to the resolution of conflict which is reflected in our foreign policy.
In February of 2015 Glenn Greenwald wrote, “What we see here is what we’ve seen over and over: the West’s wars creating and empowering an endless supply of enemies, which in turn justify endless war by the West.” He continued, “It’s also a reminder that the military-industrial-
The ethos and the soul of the our country is at a potential “tipping point” as we move closer to the 2016 elections. Do we continue on our course of militarized conquest -- employing the most powerful military the world has ever witnessed -- or do we begin moving towards a national stance of diplomacy, relationship and non-violence in our approach to the resolution of differences? Spearheaded by the diplomacy of President Obama and Secretary Kerry, the negotiations involved in the development of a non-nuclear agreement by the members of the Security Council and Germany with Iran can stand as a model for future negotiations.
It will require strong leadership for such a beginning movement in international relations to prevail. It is clear that if this approach is to have any chance at success, the United States would have to be involved -- involved to the point of taking very strong leadership by the President, the Congress and the people. It would be a clear message that the “exceptionalism” marking this Nation would no longer be that of the mightiest military, the strongest aggressor, the purveyor of terrorism (drones are one example, the manufacture and sale of cluster bombs another). But, instead, exceptionalism would be that of the accomplished negotiator, the preference for non-violent approaches to resolving differences and the respecter of all peoples and their cultures.
In a sense President Obama took a step in this direction when he stated, following the massacre in Charleston, SC, “At some point, we as a country will have to reckon with the fact that this type of mass violence does not happen in other advanced countries. It doesn’t happen in other places with this kind of frequency — and it is in our power to do something about it.” However, his failure to mention the role of our military abroad, the violence it spreads, and the model it conveys leaves a broad void.
Some are willing to express outrage with respect to domestic violence, but what gets in the way of our leaders taking a stand to denounce the violence which we and other nations disseminate? In 2015 the Stockholm Peace Research Institute noted that the United States accounted for 31% of world military expenditures and from 2010 to 2014 which earned the distinction of being the world’s number 1 exporter of weapons. Bill Gilson, a member of Veterans for Peace in New York City, further elaborated in his 2015 Memorial Day address, “The US cannot be the largest arms supplier in the world and hold itself innocent of the violence raging throughout the world and in our cities.”
As far back as 97 years ago on June 16, 1918, in Canton, Ohio, Eugene Debs, a five time candidate for President, “got it” when he declared: “Wars throughout history have been waged for conquest and plunder…. And that is war, in a nutshell. The master class has always declared the wars; the subject class has always fought the battles.”
The military/industrial complex does well under the conditions of forever war. “Orwell highlights how this operates in his novel, “1984.” He writes about Nations A, B, and C always at war in some combination of two against one, resulting in a high price paid domestically as resources are drained from underwriting quality of life projects such as support for infrastructure, health care, and education and facilitated a class-based society. It is notable that in 2014 the United States spent more on defense than the next seven countries combined.
The expenditures on war-making act as a curb on the domestic economy and function as a damper on the stability and growth of the middle-class. A 2011 University of Massachusetts study concluded that jobs in infrastructure, health and education create “significantly greater opportunities for decent employment” than a similar amount spent on defense. “There is a common perception that war is good for the economy. But in a paper for the Costs of War Project based at Brown University, PERI Assistant Research Professor Heidi Garrett-Peltier finds that war spending creates significantly fewer jobs than other kinds of government spending.” The end result of lower levels of employment and the diminution of quality of life enhancements breeds aggression and violence domestically as impoverished citizens attempt to survive by engaging in criminal activity.
What then can be done to change what has been a national emphasis since the end of WWII, to have the strongest military war machine ever? What can be done to change the prominent role violence has in this country? How do we move from choosing violence and aggression to negotiation and compromise as the preferred method for resolving differences? How do we approach what constitutes a major cultural shift? Is it even possible?
As the saying goes, “You can’t win the lottery if you don’t buy a ticket.” Therefore, we must make the effort to participate and change as a people or succumb by default.
In this election season which candidate, which party will come forward with a platform that addresses the concerns expressed above? The Green Party’s 2012 platform spoke directly to these concerns: "Establish a foreign policy based on diplomacy, international law, and human rights. End the wars and drone attacks, cut military spending by at least 50% and close the 700+ foreign military bases that are turning our republic into a bankrupt empire. Stop U.S. support and arms sales to human rights abusers, and lead on global nuclear disarmament." Will we see such a strong and moral statement appear in the platforms of the major parties in 2016; will the party standard bearers speak out forcefully, convincingly, leading the way to a significant culture change in this country? At best the answer is, “Unlikely.”
Perhaps Senator Bernie Sanders, a Democratic candidate for President, comes closest as he calls for a “revolution,” a political revolution. “I believe that the power of corporate America, the power of Wall Street, the power of the drug companies, the power of the corporate media is so great that the only way we really transform America and do the things that the middle class and working class desperately need is through a political revolution when millions of people begin to come together and stand up and say: Our government is going to work for all of us, not just a handful of billionaires.” In response to Anderson Cooper’s request for elaboration, Sanders responded: “What I mean is that we need to have one of the larger voter turnouts in the world, not one of the lowest. We need to raise public consciousness....when people come together in a way that does not exist now and are prepared to take on the big money interest, then we could bring the kind of change we need.”
Robert Kennedy was prescient when he held, "A revolution is coming -- a revolution which will be peaceful if we are wise enough; compassionate if we care enough; successful if we are fortunate enough -- But a revolution which is coming whether we will it or not. We can affect its character; we cannot alter its inevitability."
Sanders, echoing the Kennedy theme, is advocating a major cultural change powered by the people. It means that citizens have to realize that their own interests are being made subservient to the interests of the moneyed class, the oligarchy, a class that profits from the manufacture and sale of weapons of aggression. The citizens have to realize that we have the power to change this equation by massive expression, non-violent actions and monumental voter turnout. These actions would constitute “cultural change!”
David Swanson, director of World Without War, has authored a Peace Pledge http://davidswanson.org/
“I understand that wars and militarism make us less safe rather than protect us, that they kill, injure and traumatize adults, children and infants, severely damage the natural environment, erode civil liberties, and drain our economies, siphoning resources from life-affirming activities. I commit to engage in and support nonviolent efforts to end all war and preparations for war and to create a sustainable and just peace.” Imagine the majority in Congress pledging, the President pledging and the millions upon millions of United States citizens pledging -- and you pledging. That would be a revolution! The time is NOW! Perhaps in the future, football rallies will not call for “killing” the opponent, but prevailing over the opponent by playing the best game we can -- to actualize the potential in each of us.
“I understand that wars and militarism make us less safe rather than protect us, that they kill, injure and traumatize adults, children and infants, severely damage the natural environment, erode civil liberties, and drain our economies, siphoning resources from life-affirming activities. I commit to engage in and support nonviolent efforts to end all war and preparations for war and to create a sustainable and just peace.”
Imagine the majority in Congress pledging, the President pledging and the millions upon millions of United States citizens pledging -- and you pledging. That would be a revolution! The time is NOW!
Perhaps in the future, football rallies will not call for “killing” the opponent, but prevailing over the opponent by playing the best game we can -- to actualize the potential in each of us.