First they came for the Communists, but we don’t like Communists…

First they came for the Communists,?
and I didn’t speak out because I wasn’t a Communist.
Then they came for the Trade Unionists,
?and I didn’t speak out because I wasn’t a Trade Unionist.
Then they came for the Jews,?
and I didn’t speak out because I wasn’t a Jew.
Then they came for me?
and there was no one left to speak out for me.
 
These famous words float an admonition, but isn’t it more likely an adage? They describe the passivity which permitted Hitler’s abuses, but could apply to the ordinary manifestation of totalitarianism. Has human nature yet learned except in hindsight? First they came for the Communists, but we all spoke out, the end. That’s because the big lie is “they.” Try substituting “we” and you see the tsunamic inevitability of mob ethnocentrism. First we came for the Communists, Trade Unionists, and Jews, then him, then her, pure fun until it was me. Oops.

This quote, spoken by German priest Martin Niemoll, features prominently in the US Holocaust Museum in Washington DC. When I saw it I made a note to look up what seemed a strange discrepancy. Curiously in their version, the first group to be targeted are Socialists, not Communists. I say curiously, because I wouldn’t bring it up if I didn’t think the distinction was very unfortunate.

There are several variations of this “poem” because Niemoll repeated it in many sermons and never wrote it down. Asked about it through the years, sometimes he included Jehovah’s Witnesses and gays, and omitted others. Never, however, did he fail to mention Communists, and never were they not the first.

Does it make a difference? If you consider that Communists are the beasts of burden for Socialism, yes. If there’s a boogieman of Capitalism, it’s not the straw man Socialist, it’s the grassroots, proletariat Communist. Socialists are the intellectuals. The far less palatable working class are the Communists. How unfortunate to scrub Niemoll’s warning of its authentic historical detail. The Nazis first came for the Communists.

Bed bugs have made a comeback in the lives of the American poor, lending an uncomfortable new relevance to a folk bedtime salutation. Imagine if we said “Goodnight, don’t let the butterflies bite.” That carries no folk wisdom whatever.

And so how perverse that a traditionally maligned group such as the Jews, firmly ensconcing themselves on Niemoll’s list, decide another unpopular group needn’t the same protection. Doesn’t it defeat the very threat the old priest wanted us to think about? Yes, each group is meant to represent people in general, universality. But it doesn’t work to say bunnies, or amiable characteristics, because then the prospect doesn’t make sense, our youngsters are made vigilant facing a direction from which an attack never comes.

If the exclusion of Communists was a concession to the perennial Red Scare climate of the US capitol, it sadly confirms why Martin Niemoll’s warning won’t find purchase. Even in a Holocaust Museum dedicated to “never again” coming after people based on their social group, some don’t care about looking out for the most vulnerable.

Imagine Niemoll’s dictum as paraphrased for the Hindu castes. Imagine the Brahmins reciting it, leaving off the untouchables.

Wikileaks reveals inventory of US possessions critical to corporations

To complain that a wikileaked list of off-US-soil “critical infrastructure and key resources” provides a checklist of targets for aspiring terrorists is to pretend that opponents of the US empire are as simple minded as American television viewers. The importance of most of the so-called Critical Foreign Dependencies is self-evident, more curious is how the US deems these proprietary interests, to what extent it will protect them, and for whom. Sole manufacturers of vaccines might be vital to public health, but what of communications cables, international ports, supplies of industrial metals and suppliers of components to US weapons systems? Those are critical only to bottom lines. The 2008 report in the State Department cable leaked yesterday reveals infrastructure critical to multinational corporations, whether US or not.

While American airwaves are full of denunciations of Wikileaks and Julian Assange for endangering the US, the Western press is ignoring incendiary cables making their rounds in the Middle East, in which the Lebanese Defence Minister Elias El-Murr asks his American liaison to assure Israel that a next invasion, restricted to rooting out Hezbollah, would not be opposed by Lebanese forces.

Amazon, Paypal and EveryDNS have thrown in with those that would censor Wikileaks, likely also Google and Twitter. Try to find the El-Murr story through Google News or Twitter.

Here’s the text of the 2009 cable:

2008 Critical Foreign Dependencies Initiative (CFDI)
critical infrastructure and key resources (CI/KR)

AFRICA

Congo
(Kinshasa): Cobalt (Mine and Plant)

Gabon:
Manganese – Battery grade, natural; battery grade, synthetic; chemical grade; ferro; metallurgical grade

Guinea:
Bauxite (Mine)

South Africa:
BAE Land System OMC, Benoni, South Africa
Brown David Gear Industries LTD, Benoni, South Africa
Bushveld Complex (chromite mine) Ferrochromium Manganese – Battery grade, natural; battery grade, synthetic; chemical grade; ferro; metallurgical grade
Palladium Mine and
Plant Platinum Mines Rhodium

EAST ASIA AND THE PACIFIC

Australia:
Southern Cross undersea cable landing, Brookvale, Australia
Southern Cross undersea cable landing, Sydney, Australia
Manganese – Battery grade, natural; battery grade, synthetic; chemical grade; ferro; metallurgical grade
Nickel Mines Maybe Faulding Mulgrave Victoria, Australia:
Manufacturing facility for Midazolam injection. Mayne Pharma (fill/finish), Melbourne, Australia: Sole suppliers of Crotalid Polyvalent Antivenin (CroFab).

China:
C2C Cable Network undersea cable landing, Chom Hom Kok, Hong Kong
C2C Cable Network undersea cable landing Shanghai, China
China-US undersea cable landing, Chongming, China
China-US undersea cable landing Shantou, China
EAC undersea cable landing Tseung Kwan O, Hong Kong
FLAG/REACH North Asia Loop undersea cable landing Tong Fuk, Hong Kong
Hydroelectric Dam Turbines and Generators Fluorspar (Mine)
Germanium Mine
Graphite Mine
Rare Earth Minerals/Elements Tin Mine and Plant Tungsten – Mine and Plant Polypropylene Filter Material for N-95 Masks
Shanghai Port
Guangzhou Port
Hong Kong Port
Ningbo Port
Tianjin Port

Fiji:
Southern Cross undersea cable landing, Suva, Fiji

Indonesia:
Tin Mine and Plant Straits of Malacca

Japan:
C2C Cable Network undersea cable landing, Chikura, Japan
C2C Cable Network undersea cable landing, Shima, Japan
China-US undersea cable, Okinawa, Japan
EAC undersea cable landing Ajigaura, Japan
EAC undersea cable landing Shima, Japan
FLAG/REACH North Asia Loop undersea cable landing Wada, Japan
FLAG/REACH North Asia Loop undersea cable landing Wada, Japan
Japan-US undersea cable landing, Maruyama, Japan
Japan-US undersea cable landing Kitaibaraki, Japan
KJCN undersea cable landing Fukuoka, Japan
KJCN undersea cable landing Kita-Kyushu, Japan
Pacific Crossing-1 (PC-1) undersea cable landing Ajigaura, Japan
Pacific Crossing-1 (PC-1) undersea cable landing Shima, Japan
Tyco Transpacific undersea cable landing, Toyohashi, Japan
Tyco Transpacific undersea cable landing Emi, Japan
Hitachi, Hydroelectric Dam Turbines and Generators
Port of Chiba
Port of Kobe
Port of Nagoya
Port of Yokohama
Iodine Mine
Metal Fabrication Machines Titanium Metal (Processed) Biken, Kanonji City, Japan
Hitachi Electrical Power Generators and Components Large AC Generators above 40 MVA

Malaysia:
Straits of Malacca

New Zealand:
Southern Cross undersea cable landing, Whenuapai, New Zealand
Southern Cross undersea cable landing, Takapuna, New Zealand

Philippines:
C2C Cable Network undersea cable landing, Batangas, Philippines
EAC undersea cable landing Cavite, Philippines

Republic of Korea:
C2C Cable Network undersea cable landing, Pusan, Republic of Korea.
EAC undersea cable landing Shindu-Ri, Republic of Korea
FLAG/REACH North Asia Loop undersea cable landing Pusan, Republic of Korea
KJCN undersea cable landing Pusan, Republic of Korea
Hitachi Large Electric Power Transformers 230 – 500 kV
Busan Port

Singapore:
C2C Cable Network undersea cable landing, Changi, Singapore
EAC undersea cable landing Changi North, Singapore
Port of Singapore
Straits of Malacca

Taiwan:
C2C Cable Network undersea cable landing, Fangshan, Taiwan
C2C Cable Network undersea cable landing, Tanshui, Taiwan
China-US undersea cable landing Fangshan, Taiwan
EAC undersea cable landing Pa Li, Taiwan
FLAG/REACH North Asia Loop undersea cable landing Toucheng, Taiwan
Kaohsiung Port

EUROPE AND EURASIA

Europe

(Unspecified):
Metal Fabrication Machines: Small number of Turkish companies (Durma, Baykal, Ermaksan)

Austria:
Baxter AG, Vienna, Austria: Immune Globulin Intravenous (IGIV)
Octapharma Pharmazeutika, Vienna, Austria: Immune Globulin Intravenous (IGIV)

Azerbaijan:
Sangachal Terminal
Baku-Tbilisi-Ceyhan Pipeline

Belarus:
Druzhba Oil Pipeline

Belgium:
Germanium Mine
Baxter SA, Lessines, Belgium: Immune Globulin Intravenous (IGIV)
Glaxo Smith Kline, Rixensart, Belgium: Acellular Pertussis Vaccine Component
GlaxoSmithKline Biologicals SA, Wavre, Belgium: Acellular Pertussis Vaccine Component
Port of Antwerp

Denmark:
TAT-14 undersea cable landing, Blaabjerg, Denmark
Bavarian Nordic (BN), Hejreskovvej, Kvistgard, Denmark: Smallpox Vaccine
Novo Nordisk Pharmaceuticals, Inc. Bagsvaerd, Denmark: Numerous formulations of insulin
Novo Nordisk Insulin Manufacturer: Global insulin supplies
Statens Serum Institut, Copenhagen, Denmark: DTaP (including D and T components) pediatric version

France:
APOLLO undersea cable, Lannion, France
FA-1 undersea cable, Plerin, France
TAT-14 undersea cable landing St. Valery, France
Sanofi-Aventis Insulin Manufacturer: Global insulin supplies Foot and Mouth Disease Vaccine finishing
Alstrom, Hydroelectric Dam Turbines and Generators
Alstrom Electrical Power Generators and Components
EMD Pharms Semoy, France: Cyanokit Injection
GlaxoSmithKline, Inc. Evreux, France: Influenza neurominidase inhibitor
RELENZA (Zanamivir) Diagast, Cedex, France: Olympus (impacts blood typing ability)
Genzyme Polyclonals SAS (bulk), Lyon, France: Thymoglobulin
Sanofi Pasteur SA, Lyon, France: Rabies virus vaccine

Georgia:
Baku-Tbilisi-Ceyhan Pipeline

Germany:
TAT-14 undersea cable landing, Nodren, Germany.
Atlantic Crossing-1 (AC-1) undersea cable landing Sylt, Germany
BASF Ludwigshafen: World’s largest integrated chemical complex
Siemens Erlangen: Essentially irreplaceable production of key chemicals
Siemens, GE, Hydroelectric Dam Turbines and Generators
Draeger Safety AG & Co., Luebeck, Germany: Critical to gas detection capability
Junghans Fienwerktechnik Schramberg, Germany: Critical to the production of mortars
TDW-Gasellschaft Wirksysteme, Schroebenhausen, Germany: Critical to the production of the Patriot Advanced Capability Lethality Enhancement Assembly
Siemens, Large Electric Power Transformers 230 – 500 kV
Siemens, GE Electrical Power Generators and Components
Druzhba Oil Pipeline Sanofi Aventis Frankfurt am Main, Germany: Lantus Injection (insulin)
Heyl Chemish-pharmazeutische Fabrik GmbH: Radiogardase (Prussian blue)
Hameln Pharmaceuticals, Hameln, Germany: Pentetate Calcium Trisodium (Ca DTPA) and Pentetate Zinc Trisodium (Zn DTPA) for contamination with plutonium, americium, and curium IDT
Biologika GmbH, Dessau Rossiau, Germany: BN Small Pox Vaccine.
Biotest AG, Dreiech, Germany: Supplier for TANGO (impacts automated blood typing ability) CSL
Behring GmbH, Marburg, Germany: Antihemophilic factor/von Willebrand factor
Novartis Vaccines and Diagnostics GmbH, Marburg, Germany: Rabies virus vaccine
Vetter Pharma Fertigung GmbH & Co KG, Ravensburg, Germany (filling): Rho(D) IGIV
Port of Hamburg

Ireland:
Hibernia Atlantic undersea cable landing, Dublin Ireland
Genzyme Ireland Ltd. (filling), Waterford, Ireland: Thymoglobulin

Italy:
Glaxo Smith Kline SpA (fill/finish), Parma, Italy: Digibind (used to treat snake bites)
Trans-Med gas pipeline

Netherlands:
Atlantic Crossing-1 (AC-1) undersea cable landing Beverwijk, Netherlands
TAT-14 undersea cable landing, Katwijk, Netherlands
Rotterdam Port

Norway:
Cobalt Nickel Mine

Poland:
Druzhba Oil Pipeline

Russia:
Novorossiysk Export Terminal
Primorsk Export Terminal.
Nadym Gas Pipeline Junction: The most critical gas facility in the world
Uranium Nickel Mine: Used in certain types of stainless steel and superalloys
Palladium Mine and Plant Rhodium

Spain:
Strait of Gibraltar
Instituto Grifols, SA, Barcelona, Spain: Immune Globulin Intravenous (IGIV)
Maghreb-Europe (GME) gas pipeline, Algeria

Sweden:
Recip AB Sweden: Thyrosafe (potassium iodine)

Switzerland:
Hoffman-LaRoche, Inc. Basel, Switzerland: Tamiflu (oseltamivir)
Berna Biotech, Berne, Switzerland: Typhoid vaccine CSL
Behring AG, Berne, Switzerland: Immune Globulin Intravenous (IGIV)

Turkey:
Metal Fabrication Machines: Small number of Turkish companies (Durma, Baykal, Ermaksan)
Bosporus Strait
Baku-Tbilisi-Ceyhan Pipeline

Ukraine:
Manganese – Battery grade, natural; battery grade, synthetic; chemical grade; ferro; metallurgical grade

United Kingdom:
Goonhilly Teleport, Goonhilly Downs, United Kingdom
Madley Teleport, Stone Street, Madley, United Kingdom
Martelsham Teleport, Ipswich, United Kingdom
APOLLO undersea cable landing Bude, Cornwall Station, United Kingdom
Atlantic Crossing-1 (AC-1) undersea cable landing Whitesands Bay
FA-1 undersea cable landing Skewjack, Cornwall Station
Hibernia Atlantic undersea cable landing, Southport, United Kingdom
TAT-14 undersea cable landing Bude, Cornwall Station, United Kingdom
Tyco Transatlantic undersea cable landing, Highbridge, United Kingdom
Tyco Transatlantic undersea cable landing, Pottington, United Kingdom.
Yellow/Atlantic Crossing-2 (AC-2) undersea cable landing Bude, United Kingdom
Foot and Mouth Disease Vaccine finishing
BAE Systems (Operations) Ltd., Presont, Lancashire, United Kingdom: Critical to the F-35 Joint Strike Fighter
BAE Systems Operations Ltd., Southway, Plymouth Devon, United Kingdom: Critical to extended range guided munitions
BAE Systems RO Defense, Chorley, United Kingdom: Critical to the Joint Standoff Weapon (JSOW) AGM-154C (Unitary Variant)
MacTaggart Scott, Loanhead, Edinburgh, Lothian, Scotland, United Kingdom: Critical to the Ship Submersible Nuclear (SSN)

NEAR/MIDDLE EAST
Djibouti:
Bab al-Mendeb: Shipping lane is a critical supply chain node

Egypt:
‘Ayn Sukhnah-SuMEd Receiving Import Terminal
‘Sidi Kurayr-SuMed Offloading Export Terminal
Suez Canal

Iran:
Strait of Hormuz
Khark (Kharg) Island
Sea Island Export Terminal
Khark Island T-Jetty

Iraq:
Al-Basrah Oil Terminal

Israel:
Rafael Ordnance Systems Division, Haifa, Israel: Critical to Sensor Fused Weapons (SFW), Wind Corrected Munitions Dispensers (WCMD), Tail Kits, and batteries

Kuwait:
Mina’ al Ahmadi Export Terminal

Morocco:
Strait of Gibraltar
Maghreb-Europe (GME) gas pipeline, Morocco

Oman:
Strait of Hormuz

Qatar:
Ras Laffan Industrial Center: By 2012 Qatar will be the largest source of imported LNG to U.S.

Saudi Arabia:
Abqaiq Processing Center: Largest crude oil processing and stabilization plant in the world
Al Ju’aymah Export Terminal: Part of the Ras Tanura complex
As Saffaniyah Processing Center
Qatif Pipeline Junction
Ras at Tanaqib Processing Center
Ras Tanura Export Terminal
Shaybah Central Gas-oil Separation Plant

Tunisia:
Trans-Med Gas Pipeline

United Arab Emirates (UAE):
Das Island Export Terminal
Jabal Zannah Export Terminal
Strait of Hormuz

Yemen:
Bab al-Mendeb: Shipping lane is a critical supply chain node

SOUTH AND CENTRAL ASIA

Kazakhstan:
Ferrochromium Khromtau Complex, Kempersai, (Chromite Mine)

India:
Orissa (chromite mines) and Karnataka (chromite mines)
Generamedix Gujurat, India: Chemotherapy agents, including florouracil and methotrexate

WESTERN HEMISPHERE

Argentina:
Foot and Mouth Disease Vaccine finishing

Bermuda:
GlobeNet (formerly Bermuda US-1 (BUS-1) undersea cable landing Devonshire, Bermuda

Brazil:
Americas-II undersea cable landing Fortaleza, Brazil
GlobeNet undersea cable landing Fortaleza, Brazil
GlobeNet undersea cable landing Rio de Janeiro, Brazil
Iron Ore from Rio Tinto Mine Manganese – Battery grade, natural; battery grade, synthetic; chemical grade; ferro; metallurgical grade Niobium (Columbium), Araxa,
Minas Gerais State (mine)
Ouvidor and Catalao I,
Goias State: Niobium

Chile:
Iodine Mine

Canada:
Hibernia Atlantic undersea cable landing Halifax , Nova Scotia, Canada
James Bay Power Project, Quebec: monumental hydroelectric power development
Mica Dam, British Columbia: Failure would impact the Columbia River Basin.
Hydro Quebec, Quebec: Critical irreplaceable source of power to portions of Northeast U. S.
Robert Moses/Robert H. Saunders Power, Ontario: Part of the St. Lawrence Power Project, between Barnhart Island, New York, and Cornwall, Ontario
Seven Mile Dam, British Columbia: Concrete gravity dam between two other hydropower dams along the Pend d’Oreille River
Pickering Nuclear Power Plant, Ontario, Canada
Chalk River Nuclear Facility, Ontario: Largest supplier of medical radioisotopes in the world
Hydrofluoric Acid Production Facility, Allied Signal, Amherstburg, Ontario
Enbridge Pipeline Alliance Pipeline: Natural gas transmission from Canada
Maritime and Northeast Pipeline: Natural gas transmission from Canada
Transcanada Gas: Natural gas transmission from Canada
Alexandria Bay POE, Ontario: Northern border crossing
Ambassador Bridge POE, Ontario: Northern border crossing
Blaine POE, British Columbia: Northern border crossing
Blaine Washington Rail Crossing, British Columbia
Blue Water Bridge POE, Ontario: Northern border crossing
Champlain POE, Quebec: Northern border crossing
CPR Tunnel Rail Crossing, Ontario (Michigan Central Rail Crossing)
International Bridge Rail Crossing, Ontario
International Railway Bridge Rail Crossing
Lewiston-Queenstown POE, Ontario: Northern border crossing
Peace Bridge POE, Ontario: Northern border crossing
Pembina POE, Manitoba: Northern border crossing
North Portal Rail Crossing, Saskatchewan
St. Claire Tunnel Rail Crossing, Ontario
Waneta Dam, British Columbia: Earthfill/concrete hydropower dam
Darlington Nuclear Power Plant, Ontario, Canada.
E-ONE Moli Energy, Maple Ridge, Canada: Critical to production of various military application electronics
General Dynamics Land Systems – Canada, London Ontario, Canada: Critical to the production of the Stryker/USMC LAV Vehicle Integration
Raytheon Systems Canada Ltd.
ELCAN Optical Technologies Division, Midland, Ontario, Canada: Critical to the production of the AGM-130 Missile
Thales Optronique Canada, Inc., Montreal, Quebec: Critical optical systems for ground combat vehicles
Germanium Mine Graphite Mine
Iron Ore Mine
Nickel Mine
Niobec Mine, Quebec, Canada: Niobium Cangene, Winnipeg, Manitoba:
Plasma Sanofi Pasteur Ltd., Toronto, Canada: Polio virus vaccine
GlaxoSmithKile Biologicals, North America, Quebec, Canada: Pre-pandemic influenza vaccines

French Guiana:
Americas-II undersea cable landing Cayenne, French Guiana

Martinique:
Americas-II undersea cable landing Le Lamentin, Martinique

Mexico:
FLAG/REACH North Asia Loop undersea cable landing Tijuana, Mexico
Pan-American Crossing (PAC) undersea cable landing Mazatlan, Mexico
Amistad International Dam: On the Rio Grande near Del Rio, Texas and Ciudad Acuna, Coahuila, Mexico
Anzalduas Dam: Diversion dam south of Mission, Texas, operated jointly by the U.S. and Mexico for flood control Falcon International Dam: Upstream of Roma, Texas and Miguel Aleman, Tamaulipas, Mexico
Retamal Dam: Diversion dam south of Weslaco, Texas, operated jointly by the U.S. and Mexico for flood control
GE Hydroelectric Dam Turbines and Generators: Main source for a large portion of larger components
Bridge of the Americas: Southern border crossing
Brownsville POE: Southern border crossing
Calexico East POE: Southern border crossing
Columbia Solidarity Bridge: Southern border crossing
Kansas City Southern de Mexico (KCSM) Rail Line, (Mexico)
Nogales POE: Southern border crossing
Laredo Rail Crossing
Eagle Pass Rail Crossing
Otay Mesa Crossing: Southern border crossing
Pharr International Bridge: Southern border crossing
World Trade Bridge: Southern border crossing
Ysleta Zaragosa Bridge: Southern border crossing
Hydrofluoric Acid Production Facility
Graphite Mine
GE Electrical Power Generators and Components
General Electric, Large Electric Power Transformers 230 – 500 kV

Netherlands Antilles:
Americas-II undersea cable landing Willemstad, Netherlands Antilles.

Panama:
FLAG/REACH North Asia Loop undersea cable landing Fort Amador, Panama
Panama Canal

Peru:
Tin Mine and Plant

Trinidad and Tobago:
Americas-II undersea cable landing
Port of Spain
Atlantic LNG: Provides 70% of U.S. natural gas import needs

Venezuela:
Americas-II undersea cable landing Camuri, Venezuela
GlobeNet undersea cable landing, Punta Gorda, Venezuela
GlobeNet undersea cable landing Catia La Mar, Venezuela
GlobeNet undersea cable landing Manonga, Venezuela

AIPAC student DC junkets paying off

AIPAC student DC junkets paying off


This year’s AIPAC conference targeted university student body officers in an effort to fend off BDS campaigns at campuses nationwide. Did the controversial strategy just pay off at UC Berkeley? When the student council voted 16 to 4 to divest, student body president Will Smelko vetoed the measure. Intense pressure from Israeli lobby groups were able to prevent overturning the veto.

AIPAC said they were going to do it, and they did it. Here’s what AIPAC’s Leadership Development Director Jonathan Kessler told DC conference attendees:

How are we going to beat back the anti-Israel divestment resolution at Berkeley? We’re going to make certain that pro-Israel students take over the student government and reverse the vote. That is how AIPAC operates in our nation’s capitol. This is how AIPAC must operate on our nation’s campuses.

Though the Berkeley bill SB118 proposed divestment from General Electric and United Technologies only, two military industries which profit from Israel’s subjugation of the Palestinians, it’s true perhaps that the measure opened the door to further BDS inroads to fight Israel Apartheid.

The divestment proposal had the backing of Archbishop Desmond Tutu among many activists. Against was the Israeli lobby. Students were warned that prospective Jewish students would avoid enrolling, etc. Can we imagine the suggestion was made that the current students would be denied jobs? There probably is a corporate future for “made” students who’ve shown their fealty to AIPAC.

Worth reprinting is the statement read by UCB Professor Judth Butler trying to warn the students against AIPAC’s disreputable coercion:

Let us begin with the assumption that it is very hard to hear the debate under consideration here. One hears someone saying something, and one fears that they are saying another thing. It is hard to trust words, or indeed to know what words actually mean. So that is a sign that there is a certain fear in the room, and also, a certain suspicion about the intentions that speakers have and a fear about the implications of both words and deeds. Of course, tonight you do not need a lecture on rhetoric from me, but perhaps, if you have a moment, it might be possible to pause and to consider reflectively what is actually at stake in this vote, and what is not. Let me introduce myself first as a Jewish faculty member here at Berkeley, on the advisory board of Jewish Voice for Peace, on the US executive committee of Faculty for Israeli-Palestinian Peace, a global organization, a member of the Russell Tribunal on Human Rights in Palestine, and a board member of the Freedom Theatre in Jenin. I am at work on a book which considers Jewish criticisms of state violence, Jewish views of co-habitation, and the importance of ‘remembrance’ in both Jewish and Palestinian philosophic and poetic traditions.

The first thing I want to say is that there is hardly a Jewish dinner table left in this country–or indeed in Europe and much of Israel–in which there is not enormous disagreement about the status of the occupation, Israeli military aggression and the future of Zionism, binationalism and citizenship in the lands called Israel and Palestine. There is no one Jewish voice, and in recent years, there are increasing differences among us, as is evident by the multiplication of Jewish groups that oppose the occupation and which actively criticize and oppose Israeli military policy and aggression. In the US and Israel alone these groups include: Jewish Voice for Peace, American Jews for a Just Peace, Jews Against the Occupation, Boycott from Within, New Profile, Anarchists Against the Wall, Women in Black, Who Profits?, Btselem, Zochrot, Black Laundry, Jews for a Free Palestine (Bay Area), No Time to Celebrate and more. The emergence of J Street was an important effort to establish an alternative voice to AIPAC, and though J street has opposed the bill you have before you, the younger generation of that very organization has actively contested the politics of its leadership. So even there you have splits, division and disagreement.

So if someone says that it offends “the Jews” to oppose the occupation, then you have to consider how many Jews are already against the occupation, and whether you want to be with them or against them. If someone says that “Jews” have one voice on this matter, you might consider whether there is something wrong with imagining Jews as a single force, with one view, undivided. It is not true. The sponsors of Monday evening’s round table at Hillel made sure not to include voices with which they disagree. And even now, as demonstrations in Israel increase in number and volume against the illegal seizure of Palestinian lands, we see a burgeoning coalition of those who seek to oppose unjust military rule, the illegal confiscation of lands, and who hold to the norms of international law even when nations refuse to honor those norms.

What I learned as a Jewish kid in my synagogue–which was no bastion of radicalism–was that it was imperative to speak out against social injustice. I was told to have the courage to speak out, and to speak strongly, even when people accuse you of breaking with the common understanding, even when they threaten to censor you or punish you. The worst injustice, I learned, was to remain silent in the face of criminal injustice. And this tradition of Jewish social ethics was crucial to the fights against Nazism, fascism and every form of discrimination, and it became especially important in the fight to establish the rights of refugees after the Second World War. Of course, there are no strict analogies between the Second World War and the contemporary situation, and there are no strict analogies between South Africa and Israel, but there are general frameworks for thinking about co-habitation, the right to live free of external military aggression, the rights of refugees, and these form the basis of many international laws that Jews and non-Jews have sought to embrace in order to live in a more just world, one that is more just not just for one nation or for another, but for all populations, regardless of nationality and citizenship. If some of us hope that Israel will comply with international law, it is precisely so that one people can live among other peoples in peace and in freedom. It does not de-legitimate Israel to ask for its compliance with international law. Indeed, compliance with international law is the best way to gain legitimacy, respect and an enduring place among the peoples of the world.

Of course, we could argue on what political forms Israel and Palestine must take in order for international law to be honored. But that is not the question that is before you this evening. We have lots of time to consider that question, and I invite you to join me to do that in a clear-minded way in the future. But consider this closely: the bill you have before you does not ask that you take a view on Israel. I know that it certainly seems like it does, since the discussion has been all about that. But it actually makes two points that are crucial to consider. The first is simply this: there are two companies that not only are invested in the Israeli occupation of Palestinian lands and peoples, but who profit from that occupation, and which are sustained in part by funds invested by the University of California. They are General Electric and United Technologies. They produce aircraft designed to bomb and kill, and they have bombed and killed civilians, as has been amply demonstrated by Amnesty International and Human Rights Watch. You are being asked to divest funds from these two companies. You are NOT being asked to divest funds from every company that does business with Israel. And you are not being asked to resolve to divest funds from Israeli business or citizens on the basis of their citizenship or national belonging. You are being asked only to call for a divestment from specific companies that make military weapons that kill civilians. That is the bottom line.

If the newspapers or others seek to make inflammatory remarks and to say that this is an attack on Israel, or an attack on Jews, or an upsurge of anti-Semitism, or an act that displays insensitivity toward the feelings of some of our students, then there is really only one answer that you can provide, as I see it. Do we let ourselves be intimidated into not standing up for what is right? It is simply unethical for UC to invest in such companies when they profit from the killing of civilians under conditions of a sustained military occupation that is manifestly illegal according to international law. The killing of civilians is a war crime. By voting yes, you say that you do not want the funds of this university to be invested in war crimes, and that you hold to this principle regardless of who commits the war crime or against whom it is committed.

Of course, you should clearly ask whether you would apply the same standards to any other occupation or destructive military situation where war crimes occur. And I note that the bill before you is committed to developing a policy that would divest from all companies engaged in war crimes. In this way, it contains within it both a universal claim and a universalizing trajectory. It recommends explicitly “additional divestment policies to keep university investments out of companies aiding war crimes throughout the world, such as those taking place in Morocco, the Congo, and other places as determined by the resolutions of the United Nations and other leading human rights organizations.” Israel is not singled out. It is, if anything, the occupation that is singled out, and there are many Israelis who would tell you that Israel must be separated from its illegal occupation. This is clearly why the divestment call is selective: it does not call for divestment from any and every Israeli company; on the contrary, it calls for divestment from two corporations where the links to war crimes are well-documented.

Let this then be a precedent for a more robust policy of ethical investment that would be applied to any company in which UC invests. This is the beginning of a sequence, one that both sides to this dispute clearly want. Israel is not to be singled out as a nation to be boycotted–and let us note that Israel itself is not boycotted by this resolution. But neither is Israel’s occupation to be held exempt from international standards. If you want to say that the historical understanding of Israel’s genesis gives it an exceptional standing in the world, then you disagree with those early Zionist thinkers, Martin Buber and Judah Magnes among them, who thought that Israel must not only live in equality with other nations, but must also exemplify principles of equality and social justice in its actions and policies. There is nothing about the history of Israel or of the Jewish people that sanctions war crimes or asks us to suspend our judgment about war crimes in this instance. We can argue about the occupation at length, but I am not sure we can ever find a justification on the basis of international law for the deprivation of millions of people of their right to self-determination and their lack of protection against police and military harassment and destructiveness. But again, we can have that discussion, and we do not have to conclude it here in order to understand the specific choice that we face. You don’t have to give a final view on the occupation in order to agree that investing in companies that commit war crimes is absolutely wrong, and that in saying this, you join Jews, Muslims, Hindus, Christians and so many other peoples from diverse religious and secular traditions who believe that international governance, justice and peace demand compliance with international law and human rights and the opposition to war crimes. You say that you do not want our money going into bombs and helicopters and military materiel that destroys civilian life. You do not want it in this context, and you do not want it in any context.

Part of me wants to joke–where would international human rights be without the Jews! We helped to make those rights, at Nuremberg and again in Jerusalem, so what does it mean that there are those who tell you that it is insensitive to Jewishness to come out in favor of international law and human rights? It is a lie–and what a monstrous view of what it means to be Jewish. It disgraces the profound traditions of social justice that have emerged from the struggle against fascism and the struggles against racism; it effaces the tradition of ta-ayush, living together, the ethical relation to the non-Jew which is the substance of Jewish ethics, and it effaces the value that is given to life no matter the religion or race of those who live. You do not need to establish that the struggle against this occupation is the same as the historical struggle against apartheid to know that each struggle has its dignity and its absolute value, and that oppression in its myriad forms do not have to be absolutely identical to be equally wrong. For the record, the occupation and apartheid constitute two different versions of settler colonialism, but we do not need a full understanding of this convergence and divergence to settle the question before us today. Nothing in the bill before you depends on the seamless character of that analogy. In voting for this resolution, you stand with progressive Jews everywhere and with broad principles of social justice, which means, that you stand with those who wish to stand not just with their own kind but with all of humanity, and who do this, in part, both because of the religious and non-religious values they follow.

Lastly, let me say this. You may feel fear in voting for this resolution. I was frightened coming here this evening. You may fear that you will seem anti-Semitic, that you cannot handle the appearance of being insensitive to Israel’s needs for self-defense, insensitive to the history of Jewish suffering. Perhaps it is best to remember the words of Primo Levi who survived a brutal internment at Auschwitz when he had the courage to oppose the Israeli bombings of southern Lebanon in the early 1980s. He openly criticized Menachem Begin, who directed the bombing of civilian centers, and he received letters asking him whether he cared at all about the spilling of Jewish blood. He wrote:

I reply that the blood spilled pains me just as much as the blood spilled by all other human beings. But there are still harrowing letters. And I am tormented by them, because I know that Israel was founded by people like me, only less fortunate than me. Men with a number from Auschwitz tattooed on their arms, with no home nor homeland, escaping from the horrors of the Second World War who found in Israel a home and a homeland. I know all this. But I also know that this is Begin’s favourite defence. And I deny any validity to this defence.

As the Israeli historian Idith Zertal makes clear, do not use this most atrocious historical suffering to legitimate military destructiveness–it is a cruel and twisted use of the history of suffering to defend the affliction of suffering on others.

To struggle against fear in the name of social justice is part of a long and venerable Jewish tradition; it is non-nationalist, that is true, and it is committed not just to my freedom, but to all of our freedoms. So let us remember that there is no one Jew, not even one Israel, and that those who say that there are seek to intimidate or contain your powers of criticism. By voting for this resolution, you are entering a debate that is already underway, that is crucial for the materialization of justice, one which involves having the courage to speak out against injustice, something I learned as a young person, but something we each have to learn time and again. I understand that it is not easy to speak out in this way. But if you struggle against voicelessness to speak out for what is right, then you are in the middle of that struggle against oppression and for freedom, a struggle that knows that there is no freedom for one until there is freedom for all. There are those who will surely accuse you of hatred, but perhaps those accusations are the enactment of hatred. The point is not to enter that cycle of threat and fear and hatred–that is the hellish cycle of war itself. The point is to leave the discourse of war and to affirm what is right. You will not be alone. You will be speaking in unison with others, and you will, actually, be making a step toward the realization of peace–the principles of non-violence and co-habitation that alone can serve as the foundation of peace. You will have the support of a growing and dynamic movement, inter-generational and global, by speaking against the military destruction of innocent lives and against the corporate profit that depends on that destruction. You will stand with us, and we will most surely stand with you.

Beyond MLK worship: Beyond Vietnam

MLK“A time comes when silence is betrayal. That time has come for us in relation to Vietnam.”
Martin Luther King Beyond Vietnam: Time to Break the Silence
Full text of 1967 speech below.

Riverside Church, New York City, 4 April 1967

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.

“I wish not to speak with Hanoi and the National Liberation Front, 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.”

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

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.

“For the sake of those boys,
for the sake of this governent,
for the sake of hundreds of thousands
trembling under our violence,
I cannot be silent.”

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.

“Surely we must see
that the men we supported
pressed them to their violence.”

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

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

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

Strange Liberators

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

“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.”

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 re-conquest 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 re-colonize 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 re-colonization.

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.

“Somehow this madness must cease.”

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.

“We must continue to raise our voices if our nation persists in its perverse ways in Vietnam.”

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.

“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.”

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.”

“A nation that continues
year after year
to spend more money on military defense
than on programs of social uplift
is approaching spiritual death.”

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.

“If we do not act
we shall surely be dragged down
the long and shameful corridors of time
reserved for those who possess
power without compassion,
might without morality,
and strength without sight.”

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 “advisors” 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 judgment 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 mountain 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.

What happens in Vegas, kills in Pakistan

What happens in Vegas, kills in Pakistan

ARMED UAS Conference May 12-13 in Las VegasHappening in Las Vegas this week: the Armed UAS Unmanned Aerial Surveillance Conference,
May 12-13, where military brass can catch up on the latest remote killing devices proving so, so popular with Pakistanis right now. (I heard a correspondent relate that the US drone attacks in Pakistan were making the people there “very, very, very, very angry.”) Wouldn’t what happens in Vegas –at a conference center or a climate controlled, video-console barcalounger at a base nearby— be akin to a terrorist training camp in the remote Hindu Kush mountains, where militants made plans to terrorize a civilian populace from afar?

In Israel you can catch the Mexican flu and still be Kosher according to the Health Minister!

Yakof LizmanIn Israel, the Health Minister somehow is all upset at the name ‘Swine Flu’, so he renamed it the ‘Mexican flu’. See Making swine flu kosher: A symptom of the disease of Israeli politics by Benjamin L. Hartman/ Haaretz.

I found this portion of the article to be most of interest…

‘Such is the system that produces a government where a party representing a community whose media cannot print the word sex, airbrushes women out of photos, and binds them into a strict second-class status, can be put in charge of the Health Ministry, a ministry legally bound to protect the well-being of all Israelis, regardless of gender, race or religion. It also brings up the issue putting a man who can?t say the word “vagina” in charge of a ministry that supervises gynecological issues. How can a man whose usage of the Hebrew language is governed by his own interpretation of Jewish law deal with issues like teen pregnancy, sexually transmitted diseases, or post-natal care for women?’

Don’t you just love it when any of these religious fellows takes charge anywhere, whether he be Christian, Muslim, Jewish, or Hindu? They all have such a great sense of humor, too!

AFA Colonel “cleared” of proselytizing

OFFICIALLY, the Pentagon forbids pushing one’s religion off on others.

Unofficially, they push Their Religion, Militarism, off on adherents of every other religion.

Like the Beast described in the Revelation, abandoning the gods of his fathers and instead worshipping the god of Forces.
Doesn’t matter what faith, or no faith, Atheist or Christian or Jew or Muslim or Hindu or Buddhist or Pagan or Heathen or Wiccan or Servants of Mumbo Jumbo the Crocodile King of the Upper Nile, all the people under their command have to worship the god of Forces.

The “Christianity” being foisted onto the airmen beneath the Colonel is merely Militarism with the name of Christ attached.

Basically the same “God commands you to go forth and KILL in His Name”.

I say that’s blasphemy of a high order.

Problem with it is, for those unfortunate enough to serve under these Creeps, what the Colonel says even a suggestion, is considered an order.

They’re not allowed to question it or to call it blasphemy.

The airmen who brought the charges against the Colonel are going to be punished for daring to defy the god of Forces.

It goes directly to the heart of the Anachronistic Feudalism that embodies the Military Rank system, “officers” are equivalent to “nobles” or “Lords”, and they still own the soldiers and marines and sailors and airmen under their command.

It started with the Knights actually owning everything about not only the soldiers under their command but the soldiers’ families, the lands they worked, the animals they tended, the wild animals in the Fiefdom….

And there’s the notion that when the Lord of the Realm, be it a King or Emperor or Baron or lowly Knight, converted to a new faith or a new version of the Old faith, every one of “his” Peasants had to convert right along with him.

That was Henry VIII’s gig, also Ferdinand and Isabella of Spain forcing the Native Americans to convert to their church, because they claimed their lands and therefore claimed the people on those lands as belonging exclusively to them.

It’s why the English and subsequently the Conquered Vassal states such as Ireland, Scotland, Wales and what’s now Canada and the United States were saddled with the Hanover mini-dynasty.

George the First was probably not the father of George the Second, (he was openly and promiscuously gay) and didn’t even bother to learn English, which he considered an inferior tongue and an inferior people.

He was appointed to rule over England and its Captured Lands and conquered peoples because he was the closest person in the line of Succession who wasn’t Catholic.

But “God Anointed his Majesty to be King”… according to the propaganda.

And, that’s what Colonel Crud is doing. Forcing her Subjects to accept her Religion or else.

Bridges TV breaks in two

Bridges TV built few bridges. U.S. Muslim TV network founder charged with beheading wife. Obviously there is a big disconnect between how religious people of all stripes, Jewish, Muslim, Christian, Hindu, Buddhists, and others, represent their religion’s teachings and how the religious people themselves behave. Sad to say, particularly because of the method chosen by this man to kill his wife, that others will soon rush to vent their own religious motivated hatreds against Muslims, and to vent them in a most public manner.

The Godless God fearing Americans

What is all this Goddamn pomp? “Non-believers” got a mention in Barack Obama’s inaugural address, dead last after Christians, Muslims, Jews and Hindus, even though they rank second, and even though church abstainers actually comprise the majority of Americans. Yet even this second day, mentions of God, Lord, and prayer, continue ad nauseum. Talk about disrespect.

And why are atheists and agnostics named in the negative? Why aren’t they called rationalists? Churchgoers should be called reason disabled. What a farce. Are Americans to believe that Obama and his wife, Harvard grads, are religious? And which of the shysters of DC can be considered spiritual?

I’m watching the service at the National Cathedral, which, taking into account the time zones, is eating well into Obama’s first day in office. Assembled are a bunch of pharisees, a disproportionate sampling for certain, to voice their prayers for our lawmakers. Where were they when Bush and cronies were in attendance?

NOTE:
Was Obama’s multi denominational ceremony representative of American believers? Let’s have a look at the distribution of the 20 religious leaders attending the National Prayer Service, as they relate to their corresponding population segments, in descending order of size:

5 PROTESTANT EVANGELICALS, representing 27% of the US population:
Rev. Sharon Watkins, president, Disciples of Christ in North America
Rev. Andy Stanley, North Point Community Church
Rev. Suzan Johnson-Cook, Believers Christian Fellowship Church
Rev. Cynthia Hale, Ray of Hope Christian Church
Rev. Jim Wallis, Sojourners

7 MAINLINE PROTESTANTS, 21%
Katharine Jefferts-Schori, presiding bishop, Episcopal Church
Rev. John Bryson Chane, Washington Episcopal Bishop
Rev. Samuel Lloyd, dean of the cathedral, Episcopal Church
Canon Carol Wade, cathedral’s precentor
(Note: Episcopalians represent !.3%, but are third richest group)
Rev. Otis Moss Jr., father of pastor, Trinity United Church of Christ
Kirbyjon Caldwell, Windsor Village United Methodist Church
Rev. Wesley Granberg-Michaelson, Reformed Church in America

2 CATHOLICS, 22%
Donald Wuerl, Washington Catholic Archbishop
Rev. Francisco Gonzalez, auxiliary bishop, Washington archdiocese

1 MUSLIM, at 3%
Ingrid Mattson, president, Islamic Society of North America

1 each, HINDU and ORTHODOX, in sum 1.7%
Uma Mysorekar, president, Hindu Temple Society of North America
Archbishop Demetrios, primate, Greek Orthodox Church in America

3 JEWS, at 1.5% (but richest)
Rabbi Jerome Epstein, United Synagogue of Conservative Judaism
Rabbi Haskal Lookstein, Congregation Kehilath Jeshurun
Rabbi David Saperstein, Religious Action Center of Reform Judaism

(Is that AIPAC’s influence extending to America’s Christians?)

How about that corpulent Saddleback creep Rick Warren, reciting a completely forgettable invocation at yesterday’s inauguration?

Unheard by the masses was Episcopal Bishop Gene Robinson’s earlier invocation, which was fathoms deeper than any of these high priests. HBO didn’t air it in their coverage of the Sunday inaugural buildup, but it’s available on Youtube. Here’s the transcript:

A Prayer for the Nation and Our Next President, Barack Obama
(Opening Inaugural Event, Lincoln Memorial, Washington, DC, January 18, 2009)
By The Rt. Rev. V. Gene Robinson,
Episcopal Bishop of New Hampshire

Welcome to Washington! The fun is about to begin, but first, please join me in pausing for a moment, to ask God’s blessing upon our nation and our next president.

O God of our many understandings, we pray that you will…

Bless us with tears – for a world in which over a billion people exist on less than a dollar a day, where young women from many lands are beaten and raped for wanting an education, and thousands die daily from malnutrition, malaria, and AIDS.

Bless us with anger – at discrimination, at home and abroad, against refugees and immigrants, women, people of color, gay, lesbian, bisexual and transgender people.

Bless us with discomfort – at the easy, simplistic “answers” we’ve preferred to hear from our politicians, instead of the truth, about ourselves and the world, which we need to face if we are going to rise to the challenges of the future.

Bless us with patience – and the knowledge that none of what ails us will be “fixed” anytime soon, and the understanding that our new president is a human being, not a messiah.

Bless us with humility – open to understanding that our own needs must always be balanced with those of the world.

Bless us with freedom from mere tolerance – replacing it with a genuine respect and warm embrace of our differences, and an understanding that in our diversity, we are stronger.

Bless us with compassion and generosity – remembering that every religion’s God judges us by the way we care for the most vulnerable in the human community, whether across town or across the world.

And God, we give you thanks for your child Barack, as he assumes the office of President of the United States.

Give him wisdom beyond his years, and inspire him with Lincoln’s reconciling leadership style, President Kennedy’s ability to enlist our best efforts, and Dr. King’s dream of a nation for ALL the people.

Give him a quiet heart, for our Ship of State needs a steady, calm captain in these times.

Give him stirring words, for we will need to be inspired and motivated to make the personal and common sacrifices necessary to facing the challenges ahead.

Make him color-blind, reminding him of his own words that under his leadership, there will be neither red nor blue states, but the United States.

Help him remember his own oppression as a minority, drawing on that experience of discrimination, that he might seek to change the lives of those who are still its victims.

Give him the strength to find family time and privacy, and help him remember that even though he is president, a father only gets one shot at his daughters’ childhoods.

And please, God, keep him safe. We know we ask too much of our presidents, and we’re asking FAR too much of this one. We know the risk he and his wife are taking for all of us, and we implore you, O good and great God, to keep him safe. Hold him in the palm of your hand – that he might do the work we have called him to do, that he might find joy in this impossible calling, and that in the end, he might lead us as a nation to a place of integrity, prosperity and peace.

AMEN.

Compare and contrast to Rick Warren’s pop Sunday School simpleton-centric tripe. Transcripts have been posted online, discreetly correcting Warren’s 44/43 arithmetic error.

Almighty God, Our Father, everything we see and everything we can’t see exists because of You alone. It all comes from You, it all belongs to You, it all exists for Your glory. History is your story. The Scripture tells us, ‘Hear, oh Israel, the Lord is our God, the Lord is one’ and You are the compassionate and merciful one and You are loving to everyone You have made.

Now today we rejoice not only in America’s peaceful transfer of power for the 44th time, we celebrate a hinge-point of history with the inauguration of our first African American president of the united states. We are so grateful to live in this land, a land of unequaled possibility, where a a son of an African Immigrant can rise to the highest level of our leadership. And we know today that Dr. King and a great cloud of witnesses are shouting in heaven.

Give to our new president, Barack Obama, the wisdom to lead us with humility, the courage to lead us with integrity, the compassion to lead us with generosity. Bless and protect him, his family, Vice President Biden, the Cabinet and every one of our freely elected leaders.

Help us, oh God, to remember that we are Americans. United not by race or religion or by blood, but to our commitment to freedom and justice for all. When we focus on ourselves, when we fight each other, when we forget you, forgive us.

When we presume that our greatness and our prosperity is ours alone, forgive us. When we fail to treat our fellow human beings and all the earth with the respect that they deserve, forgive us. And as we face these difficult days ahead, may we have a new birth of clarity in our aims, responsibility in our actions, humility in our approaches and civility in our attitudes—even when we differ.

Help us to share, to serve and to seek the common good of all. May all people of good will today join together to work for a more just, a more healthy and a more prosperous nation and a peaceful planet. And may we never forget that one day, all nations, all people will stand accountable before You. We now commit our new president and his wife Michelle and his daughters, Malia and Sasha, into your loving care.

I humbly ask this in the name of the one who changed my life—Yeshua, Esa, Jesus, Jesus—who taught us to pray:

Our father, who art in heaven, hallowed be Thy name. Thy kingdom come, Thy will be done, on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation but deliver us from evil, for thine is the kingdom and the power and the glory forever. Amen.

MLK: Why I am Opposed to the War

Martin Luther King Jr“You’re too arrogant! And if you don’t change your ways, I will rise up and break the backbone of your power, and I’ll place it in the hands of a nation that doesn’t even know my name. Be still and know that I’m God.”
 
Sermon at the Ebenezer Baptist Church on April 30, 1967. Full text below.

The sermon which I am preaching this morning in a sense is not the usual kind of sermon, but it is a sermon and an important subject, nevertheless, because the issue that I will be discussing today is one of the most controversial issues confronting our nation. I’m using as a subject from which to preach,

“Why I Am Opposed to the War in Vietnam.”

Now, let me make it clear in the beginning, that I see this war as an unjust, evil, and futile war. I preach to you today on the war in Vietnam because my conscience leaves me with no other choice. The time has come for America to hear the truth about this tragic war. In international conflicts, the truth is hard to come by because most nations are deceived about themselves. Rationalizations and the incessant search for scapegoats are the psychological cataracts that blind us to our sins. But the day has passed for superficial patriotism. He who lives with untruth lives in spiritual slavery. Freedom is still the bonus we receive for knowing the truth. “Ye shall know the truth,” says Jesus, “and the truth shall set you free.” Now, I’ve chosen to preach about the war in Vietnam because I agree with Dante, that the hottest places in hell are reserved for those who in a period of moral crisis maintain their neutrality. There comes a time when silence becomes betrayal.

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 perplexing, as they often do in the case of this dreadful conflict, we’re 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 in all our history there has never been such a monumental dissent during a war, by the American people.

Polls reveal that almost fifteen million Americans explicitly oppose the war in Vietnam. Additional millions cannot bring themselves around to support it. And even those millions who do support the war [are] half-hearted, confused, and doubt-ridden. This reveals that millions have chosen to move beyond the prophesying of smooth patriotism, to the high grounds of firm dissent, based upon the mandates of conscience and the reading of history. Now, of course, one of the difficulties in speaking out today grows the fact that there are those who are seeking to equate dissent with disloyalty. It’s a dark day in our nation when high-level authorities will seek to use every method to silence dissent. But something is happening, and people are not going to be silenced. The truth must be told, and I say that those who are seeking to make it appear that anyone who opposes the war in Vietnam is a fool or a traitor or an enemy of our soldiers is a person that has taken a stand against the best in our tradition.

Yes, we must stand, and we must speak. [tape skip]…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 the war, Dr. King? Why are you joining the voices of dissent?” Peace and civil rights don’t mix, they say.

And so this morning, I speak to you on this issue, because I am determined to take the Gospel seriously. And I come this morning to my pulpit to make a passionate plea to my beloved nation.

This sermon 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. Nor is it an attempt to make North Vietnam or the National Liberation Front paragons of virtue, nor to overlook the role they must play in a successful resolution of the problem. This morning, however, I wish not to speak with Hanoi and the National Liberation Front, but rather to my fellow Americans, who bear the greatest responsibility, and entered a conflict that has exacted a heavy price on both continents.

Now, since I am a preacher by calling, I suppose it is not surprising that I have seven major reasons for bringing Vietnam into the field of my moral vision. There is…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 that there was a real promise of hope for the poor, both black and white, through the Poverty Program. There were experiments, hopes, and new beginnings. Then came the build-up in Vietnam. And I watched the program broken as if it was 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. And you may not know it, my friends, but it is estimated that we spend $500,000 to kill each enemy soldier, while we spend only fifty-three dollars for each person classified as poor, and much of that fifty-three dollars goes for salaries to people that are not poor. So I was increasingly compelled to see the war as an enemy of the poor, and 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 hope of the poor at home. It was sending their sons, and their brothers, and their husbands to fight and die in extraordinarily high proportion relative to the rest of the population. We were taking the black young men who had been crippled by 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 a 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 school room. So we watch them in brutal solidarity, burning the huts of a poor village. But we realize that they would hardly live on the same block in Chicago or Atlanta. Now, 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 ghettos 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 non-violent action; for they ask and write me, “So what about Vietnam?” They ask if our 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 first having 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 the hundreds of thousands trembling under our violence I cannot be silent.

Been a lot of applauding over the last few years. They applauded our total movement; they’ve applauded me. America and most of its newspapers applauded me in Montgomery. And I stood before thousands of Negroes getting ready to riot when my home was bombed and said, we can’t do it this way. They applauded us in the sit-in movement–we non-violently decided to sit in at lunch counters. The applauded us on the Freedom Rides when we accepted blows without retaliation. They praised us in Albany and Birmingham and Selma, Alabama. Oh, the press was so noble in its applause, and so noble in its praise when I was saying, Be non-violent toward Bull Connor; when I was saying, Be non-violent toward [Selma, Alabama segregationist sheriff] Jim Clark.

There’s something strangely inconsistent about a nation and a press that will praise you when you say, Be non-violent toward Jim Clark, but will curse and damn you when you say, “Be non-violent toward little brown Vietnamese children. There’s something wrong with that press!

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 Peace Prize was not just something taking place, but it was 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 communists and capitalists, for their children and ours, for black and 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 to Jesus Christ? Can I threaten them with death, or must I not share with them my life?

Finally, I must be true to my conviction that I share with all men the calling to be the son of the Living God. Beyond the calling of race or nation or creed is this vocation of son-ship and brotherhood. And because I believe that the Father is deeply concerned, especially for His suffering and helpless and outcast children, I come today to speak for them.

And as I ponder the madness of Vietnam and search within myself for ways to understand and respond in compassion, my mind goes constantly to the people of that peninsula. I speak not now of the soldiers of each side, not of the military government of Saigon, but simply of the people who have been 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 until some attempt is made to know these people and hear their broken cries.

Now, let me tell you the truth about it. They must see Americans as strange liberators.

Do you realize that the Vietnamese people proclaimed their own independence in 1945 after a combined French and Japanese occupation? And incidentally, this was before the Communist revolution in China. They were led by Ho Chi Minh. And this is a little-known fact, and these people declared themselves independent in 1945. They quoted our Declaration of Independence in their document of freedom, and yet our government refused to recognize them. President Truman said they were not ready for independence. So we fell victim as a nation at that time of the same deadly arrogance that has poisoned the international situation for all of these years. France then set out to reconquer its former colony. And they fought eight long, hard, brutal years trying to re-conquer Vietnam. You know who helped France? It was the United States of America. It came to the point that we were meeting more than eighty percent of the war costs. And even when France started despairing of its reckless action, we did not. And in 1954, a conference was called at Geneva, and an agreement was reached, because France had been defeated at Dien Bien Phu.

But even after that, and after the Geneva Accord, we did not stop. We must face the sad fact that our government sought, in a real sense, to sabotage the Geneva Accord. Well, after the French were defeated, it looked as if independence and land reform would come through the Geneva agreement. But instead the United States came and started supporting a man named Diem who turned out to be one of the most ruthless dictators in the history of the world. He set out to silence all opposition. People were brutally murdered because they raised their voices against the brutal policies of Diem. And the peasants watched and cringed as Diem ruthlessly rooted out all opposition. The peasants watched as all this was presided over by United States influence and by increasing numbers of United States 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. And who are we supporting in Vietnam today? It’s a man by the name of general Ky [Air Vice Marshal Nguyen Cao Ky] who fought with the French against his own people, and who said on one occasion that the greatest hero of his life is Hitler. This is who we are supporting in Vietnam today. Oh, our government and the press generally won’t tell us these things, but God told me to tell you this morning. The truth must be told.

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 and 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 towns and see thousands of 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. 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 noncommunist revolutionary political force, the United Buddhist Church. This is a role our nation has taken, the role of those who make peaceful revolutions impossible but refusing to give up the privileges and the pleasures that comes from the immense profits of overseas investments. I’m 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, militarism and economic exploitation are incapable of being conquered.

A true revolution of values will soon cause us to question the fairness and justice of many of our 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 changed 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. 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 the veins of peoples 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.

Oh, my friends, if there is any one thing that we must see today is that these are revolutionary times. All over the globe men are revolting against old systems of exploitation and oppression, and out of the wounds 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. They are saying, unconsciously, as we say in one of our freedom songs, “Ain’t gonna let nobody turn me around!” It is a sad fact that because of comfort, complacency, a morbid fear of communism, 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 a revolutionary spirit. Therefore, communism is a judgment against our failure to make democracy real and follow through on the revolutions that 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, we shall boldly challenge unjust mores, and thereby speed up the day when

“every valley shall be exalted, and every mountain and hill shall be made low, and the rough places shall be made plain, and the crooked places straight. And the glory of the Lord shall be revealed, and all flesh shall see it together.”

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 worldwide fellowship that lifts neighborly concern beyond one’s tribe, race, class, and nation is in reality a call for an all-embracing, 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 mankind. And when I speak of love I’m 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-Muslim-Christian-Jewish-Buddhist belief about ultimate reality is beautifully summed up in the first epistle of John: “Let us love one another, for God is love. And every one 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 me say finally that I oppose the war in Vietnam because I love America. I speak out against this war, not in anger, but with anxiety and sorrow in my heart, and, above all, with a passionate desire to see our beloved country stand as the moral example of the world. I speak out against this war because I am disappointed with America. And there can be no great disappointment where there is not great love. I am disappointed with our failure to deal positively and forthrightly with the triple evils of racism, economic exploitation, and militarism. We are presently moving down a dead-end road that can lead to national disaster. America has strayed to the far country of racism and militarism. The home that all too many Americans left was solidly structured idealistically; its pillars were solidly grounded in the insights of our Judeo-Christian heritage. All men are made in the image of God. All men are bothers. All men are created equal. Every man is an heir to a legacy of dignity and worth. Every man has rights that are neither conferred by, nor derived from the State–they are God-given. Out of one blood, God made all men to dwell upon the face of the earth. What a marvelous foundation for any home! What a glorious and healthy place to inhabit. But America’s strayed away, and this unnatural excursion has brought only confusion and bewilderment. It has left hearts aching with guilt and minds distorted with irrationality.

It is time for all people of conscience to call upon America to come back home. Come home, America. Omar Khayyam is right: “The moving finger writes, and having writ moves on.”

I call on Washington today. I call on every man and woman of good will all over America today. I call on the young men of America who must make a choice today to take a stand on this issue.

Tomorrow may be too late. The book may close. And don’t let anybody make you think that God chose America as his divine, messianic force to be a sort of policeman of the whole world. God has a way of standing before the nations with judgment, and it seems that I can hear God saying to America,

“You’re too arrogant!

And if you don’t change your ways,

I will rise up and break the backbone of your power,

and I’ll place it in the hands of a nation that doesn’t even know my name.

Be still and know that I’m God.”

Now it isn’t easy to stand up for truth and for justice. Sometimes it means being frustrated. When you tell the truth and take a stand, sometimes it means that you will walk the streets with a burdened heart. Sometimes it means losing a job…means being abused and scorned. It may mean having a seven, eight year old child asking a daddy, “Why do you have to go to jail so much?” And I’ve long since learned that to be a follower to the Jesus Christ means taking up the cross. And my bible tells me that Good Friday comes before Easter. Before the crown we wear, there is the cross that we must bear. Let us bear it–bear it for truth, bear it for justice, and bear it for peace. Let us go out this morning with that determination. And I have not lost faith. I’m not in despair, because I know that there is a moral order. I haven’t lost faith, because the arc of the moral universe is long, but it bends toward justice. I can still sing “We Shall Overcome” because Carlyle was right: “No lie can live forever.” We shall overcome because William Cullen Bryant was right: “Truth pressed to earth will rise again.” We shall overcome because James Russell Lowell was right: “Truth forever on the scaffold, wrong forever on the throne.” Yet, that scaffold sways the future. We shall overcome because the bible is right: “You shall reap what you sow.”

With this faith we will be able to hew out of the mountain of despair a stone of hope.

With this faith we will be able to transform the jangling discords of our world into a beautiful symphony of brotherhood.

With this faith we will be able to speed up the day when justice will roll down like waters, and righteousness like a mighty stream.

With this faith we will be able to speed up the day when the lion and the lamb will lie down together, and every man will sit under his own vine and fig tree, and none shall be afraid because the words of the Lord have spoken it.

With this faith we will be able to speed up the day when all over the world we will be able to join hands and sing in the words of the old Negro spiritual, “Free at last! Free at last! Thank God Almighty, we’re free at last!”

With this faith, we’ll sing it as we’re getting ready to sing it now. Men will beat their swords into plowshares and their spears into pruning hooks. And nations will not rise up against nations, neither shall they study war anymore. And I don’t know about you, I ain’t gonna study war no more.

Kashmir, Israel, India, LeT, and the Mumbai events

Many Indian government figures are beginning to point the blame towards an organization called LeT, or Lashkar-e-Taiba, as being behind the attacks on targets inside Mumbai, India. LeT is an organization of resistance to Indian control over a major portion of Kashmir, where the India government has terrorized the people there for decades now, in one of the longest, bloodiest and nastiest conflicts worldwide, if not the very worst of them.

Two of the targets picked out in Mumbai seem to be the targets that LeT might well have chosen if they were in fact the organization behind these attacks. See ‘US intelligence points to LeT for Mumbai attacks’ The head of Mumbai’s anti-terrorism police (he died) and the offices of a Far Right Wing Jewish center were involved as targets, and both are connected to the use of torture on Muslim POWs in Kashmir (and elsewhere inside India) and the involvement of Israel giving support to the Indian government in their occupation of the Kashmir Homeland. See Israel to train Indian soldiers in Kashmir Yet, LeT seems to be saying that they were not involved in this attack. See Jamat-ud-Dawa (LET Political Wing) on Mumbai Attacks: “Not a Legitimate Tactic” By Evan Kohlmann, so who knows?

There are certainly many inside the Indian Hindu Far Right that are desperately wanting to use these attacks as further reasons to motivate their own desire for more pogroms against India’s Muslim communities. So now we have Kashmir mixed up with US imperialism, the Indian government, torture, Israel, Pakistan, Afghanistan, and the so-called ‘Global War on Terrorism’. What a mess!

Mumbai ‘Jewish Center’ itself a center for promotion of Jewish terrorism and a few other thoughts

expel-the-muslimsJust what sort of ‘Jewish Center’ in Mumbai, India was attacked this Wednesday night and into Thursday?

In fact, this was the Chabad-Lubavitch center there, and not one of the many other Jewish centers in Mumbai. This group of sectarian Jews is Messianic and racist to the core, and is well connected historically to Kach, the Kahanes, and The Jewish Defense League, all of which were Jewish terrorist groupings and individuals. They are the core Right Wing group of the Jewish settlers that are stealing from and murdering Palestinians in their own lands. These Chabad-Lubavich racists have a long history of links to Jewish pro-terrorist activities in the New York City area, too, and have leading US political figures often times giving both covert and overt political support to them.

Chabad Votes For Racist This article gives a glimpse of the role of Chabad-Lubavich in the rabid Israeli settler community, where they are leading advocates of Israeli expansionism at the expense of the native Arab population. Their historical roots are with Jewish terrorists like Baruch Goldstein, who gunned down in cold blood and killed and wounded over 150 Muslim worshippers inside an Islamic holy site some 14+ years ago.

Yes, I know that little of this history is known by Americans, still the ‘terrorism’ is coming from all sides and the fact that the Hindu Indian government has increasingly promoted pogroms inside its own borders against Muslims (and Christians, too) should not go by unmentioned, and unnoticed. Neither should we be missing the connections to the US government’s own acts of terrorism against the Muslim community worldwide. We are seeing 9/11 enacted all over again, but this time on Indian soil and in not so extensive and dramatic a manner as planes colliding into buildings. Yet, the reasons here are much the same as before though in the attacks on the World Trade Towers and the Pentagon.

The Mumbai Chabad-Lubavitch building was one of about 8 or 9 other targets chosen by this unknown group of people to terrorize. The other places, outside of the train station which might have been an accident when some of the armed men of the group were surprised, seemed to have mainly targeted the more elite, English speaking tourist and business class types (Mumbai being india’s financial equivalent of Wall Street, New York) plus a Bollywood elite cinema, Bollywood (Mumbai/ Bombay) being home of the Indian equivalent of Hollywood. What might have been the over all motive?

Sadly, the principal motive might have simply been to continue to create the panic of the type that the Bush Administration fought so hard to instill after 9/11 ….a panic that may ultimately be the factor that financially will sink The US Empire by self-bankrupt.

The current Indian government has signed onto allying itself with this US Empire and the elites of India became a target because of that. In some respects, this almost looks like India’s no-Thanksgiving Day of 9/11. In dirty wars of this sort, messages are always being sent back and forth, usually through acts of terror between one side and the other.

Amazing how quiet the US government is being about it all? Maybe the power elites here in the USA are hoping that nobody notices the similarities between what happened in New York City of 2001, and what happened in Mumbai 2008? Sh…. don’t look at our ‘success’? ‘Global War on Terrorism’? What humbug!

US Christians stay mum about Hindu violence against Christians in India

For months now there have been Hindu attacks on India’s Christian communities but America’s Christians remain silent about their cohorts abroad just as they previously have remained silent about Jewish attacks on Christian communities in the Middle East. Orissa mob attacks police station

Christian Rightists in America are too busy trying to whip up an anti-Muslim hysteria in the US to be distracted by the antics of India, which is a country they want to use in their Holy Crusades. Besides, who really cares about the lower castes of India anyway? Certainly not American Christians who support a caste system just about everywhere, with American Christians to be located exactly as the top caste. Christian America has kept entirely quiet about this violence in India, a violence they used to cry about when India was a more ‘non-aligned’ country (more aligned with the evil communist Soviet Union, say..) .

Speaking of how crazy the American Christian community can get, did anybody notice The Colorado Springs Gazette editorial today? No? … lol… Well it railed and ranted against what they declared was an atheist who wanted to behead 2 people for merely being Christians! I kid you not! They called the gun toting neighbor who knocked out one eye of the drunk (for that’s all this fight was really about, a drunk acting out) a ‘hero’, since he had guns! Oh Whooptee Doo!

Yes, it seems that with Sarah Palin now in the act nationwide, that the Right Wing Christian community thinks its time once again for their rampaging loonieness to prevail big time? God save us from your followers, PLEASE. And God save us from The Gazette’s editorial nutiness, too.

And, God, you might notice that some of your good people are getting the shit kicked out of them in India? Oh so what? It’s forward march to kill some more Muslims time, is it not? God is great! America is God! Forward Christian soldiers!

Lack of democracy in the PPJPC should not hide behind religiosity

Two PPJPC board members, Genie Durland and Dorothy Schlaeger, wrote to The Colorado Springs Independent trying to explain why the group’s officers locked some of its membership out of the PPJPC building where we had tried to hold a meeting.

To compound the insult of locking us out of the building, the new Board Director, Jo Ann Neiman, then called the police when she saw us still attending our meeting on the sidewalk in front of the PPJPC building! She explained to the police that she wanted us to be told that we were all trespassing!

So what did Genie and Dorothy have to say about all of this?

In short, they implied that we, the members of the PPJPC who wanted to meet inside the PPJPC rented building, were violence-prone, and they used a bunch of excessive religiosity about Gandhi to do so! They mixed their own liberal religious beliefs together with what they see as the teachings of the Hindu religious leader, Gandhi. Here is how they justified the current board director calling the police on us,

‘Many who consider themselves “peace activists” across the globe engage in tactics, which fail to engender peace. PPJPC is deeply committed to nonviolence and will neither engage nor support activism employing tactics inconsistent with Ghandian nonviolence.’

Genie and Dorothy, I might ask you both, what is ‘Gandhian’ nonviolent about suggesting we are violence-prone when we are not that in the least? You do the rather violence-prone Colorado Springs municipal police a big favor in labeling others amongst the PPJPC and general public in such a manner. You are actually encouraging police violence against us with this sort of rhetoric against us, who are all people that have in fact never engaged in any violent acts at all. In short, you are playing a game of Holier-Than-Thou and The Independent was absolutely correct in labeling and titling that as being ‘Malice in the Movement’.

What also is Gandhi-like in calling the police on us to tell us that we were supposedly trespassing by holding a nonviolent meeting, of all things? What is nonviolent in locking us out from the meeting we wanted to do inside of the PPJPC building, not out on the sidewalk? And most of all, what is nonviolent in a PPJPC organized to have a single membership meeting per year? That is undemocratic community organization, not nonviolence.

This is the real issue of concern, not whether to be tactically violent, as you falsely imply that it is. We tried to hold our meeting because we want some internal democracy within the PPJPC where now there isn’t any.

We want a group not controlled by paid office staff eating up tens of thousands of donated dollars in their salaries each year, just to run the group autocratically as they determine activities of their own making for non paid volunteers to carry out. This is non-sustainable situation in the long run, and it would be much better to help work out something, instead of locking members out of the PPJPC offices. Currently the group is headed towards a financial shipwreck and that is the Big Issue. The PPJPC has no real membership accountability at this time to check their deficit spending.

We also want a board picked by the activist , than have board members pick their own replacements beforehand and then present it as pre-determined fate to the rest of us who have no current voice in PPJPC policies. Most of all, we want a PPJPC that is not crippled by police interference into our own internal affairs. This has led to those who now hobnob at the police station with the cops in secret meetings then arranging affairs of the PPJPC where the cops are called out on other PPJPC members less religiously inclined than yourselves.

Most of all, this is about trying to make the PPJPC into something other than a religious-run clique, but into a true body of diverse people that for many different reasons are against the US government’s global militarism. You two are opposed to doing so, and hide behind the figure of Gandhi to oppose those who are. The religious and those not religious must be united in a Peace movement, not separated as you would have done.

Disagree with us if you will, but do not falsely label those who differ with you as being less non-nonviolent than yourselves. You are doing the work of the violence-eager police force and local government bodies when you do so. We respect your religious beliefs in nonviolence, but we ask you to not try to force these relgious beliefs that you have off on all others as you have currently justified doing so with your current letter to The Colorado Springs Independent.

We look forward to working with you together in the future as in the past inside the Pikes Peak Justice and Peace Commission.

How quiet the US media is about Indian Hindu brutality in Kashmir

Oh Yes, the Western corporate media would have us all believe that they are the grand champions of human rights worldwide, yet how quiet they are when it comes to reporting US and Allied atrocities in places like Kashmir. And when they even mention events in places like Kashmir, their reporting is heavily skewed and hides the reality.

For example, in Homes burn as Hindu-Muslim anger grows in Kashmir, the article feigns a neutrality in its coverage that is just plain false and not there. You see, the Indian government is heavily courted by the American government to not line up with Russia and China, but to join in with the US corporate government drive to take over control of all Asian affairs. India is offered the junior partner position. That’s why it is necessary to cover up the fact that the overwhelming majority of violence is really a Hindu one, and to pretend that Hindus might be merely responding to Muslim violence instead.

Further, the reality that Hindu nationalism in India has created pogrom after violent pogrom against Indian Muslims runs counter to the Christian global jihad story line against regions where Islam is the dominant religion. Muslims must need be always cast in the role of being the constant terrorist phantom that the Christian US Crusaders must fight against. The US media tries to keep quiet about its Hindu allies’ slaughters of Muslims in India. It is inconvenient to the militaristic propaganda in the US.

And to make things even sadder, the reality that Hindu nationalism is fascist like and brutal toward its Moslem minority population in India runs against the story line of the Liberal Christian ‘Peace’ pacifists inside the US who seem to worship the new Hindu God Ghandi every bit as much as they do Jesus. They hardly want much to speak up about these matters either. It runs counter to their worship services where they talk about ‘Peace’ a lot, but always quite in the abstract, quiet in the concrete.

Still, but there is new terror being spread by Hindu India in Kashmir these days, quiet as mouses the US media might be about covering it. US nationalism is encouraging fascist HIndu nationalism in India with its own Christian so-called ‘War on Global Terrorism’ which is a propaganda campaign designed to target Muslims. So don’t let the corporate media get away with their cover-up of silence and stay informed about Kashmir and other places victimized in media silence by the US propaganda machine. I am talking about places like Somalia and the Ogaden region of Ethiopia, too, which are also are kept in shrouds of media silence and non-reporting.

The US corporate government and media sources lie to you constantly, and their biggest lies most of the time they pull off by just being silent. Stay informed instead. Don’t be as ignorant as they would have you be. The fighting in Kashmir is another current hot spot, just as the fighting in Georgia is. Be aware of the US government connections to it.

Gandhi and India’s ‘untouchables’

America’s Christian liberal pacifists have canonized Gandhi into being one of their Holy Trinity of Christian pacifist Gods. #1 Jesus, #2 Gandhi, #3 Martin Luther King… Almost all of these American pacifists, though, know little to nothing about Gandhi, the Indian subcontinent, or the history of the British Empire that Gandhi supposedly liberated ‘his’ people from, and these Christian-oriented liberals have an entirely idolized view of the man Gandhi and his life. So as a counter to their hero-God worship, we ask them, Why Do India’s ‘Untouchables’ Hate Gandhi?
Untouchables

If you want to know yet more about the Dalit’s struggles inside and against the Hindu caste system of India, then check out all the other Counter Currents articles about The Dalit Struggle for Equal Rights.

If you want to know more about Gandhi, then read up some about his military career! Yes, that’s right… Or read about his views on medicine and diet. Or read some about his family and his sex life. All interesting topics in their own right. Gandhi not only was not any saint, but was not all that great a man even. At least do more than just rent the movie titled ‘Gandhi’. Read up a little on where the funding for the movie came from, at least.

How did London’s new Dubya-like clown mayor get elected?

Boris JohnsonLondon, Great Britain has just recently elected a new Dubya-like clown for mayor. How did this city go from having a relatively liberal mayor like Ken Livingston, to a neo-con stooge for its highest office? The answer has some sad lessons for the US, a country that is once again desperately trying to throw its most corrupt corporate clowns out of DC. But will they return once again, just as has been the case in the past?

Sadly, the answer is YES they will return. Why is that? The answer once again is pretty simple to figure out. Just like in Britain, when a population allows another group of marginally less corrupt corporate clowns in, the worst do get back in after a short while. And in Britain, just like in the US, the corporate world totally controls the main electoral options. There simply is no electoral choice of worth.

The Hindu has a great analysis of what happened in London’s election that allowed a Tory fool to get back in as mayor there. See Extreme swings for a great analysis of how the “two party system” works in Great Britain. Yeah, I know that there are now actually three main parties, like in Mexico, but still the similarities with the US Tweedle Dee- Tweedle Dum con are chilling.

So we may well be back to having a Clintonite figure get elected into the presidency once again, but it will only be prep for returning the worst of the worst corrupt corporate Klan back later. You can bet on that. The Democrats are what make the Republicans possible, and until we get fed up as a people with both of these gangs, we will just get more of both of them in the future. Ugh, what an ugly world.

You really have to work to make it better, and just ‘voting’ in elections run by the corporate world, just will not produce any real change.

I need a joint

I need a joint, but religious people won’t let me have one. I need a joint at times because I suffer from the itch (pruritus, caused by mild pedal edema and skin allergies). No seriously, I do, really and it can be quite uncomfortable.

Marijuana relieves this condition but I won’t smoke it as long as it is illegal and my smoking it could put me in jail, wreck my ability to hold a license to work in my profession, etc. There is another medicine available fo this condition, but it is not over the counter for the same reason that marijuana isn’t over the counter legally. Religion makes for bad medicine, that’s why.

Religion has a long tradition of practicing medicine without a license. Look at all thee food laws in the Torah, Bible, etc. Think of what Hindus are not allowed to eat? Muslims prohibit pork amongst the meats because infested pork causes disease. If you are a Muslim, any medicine such as a ham sandwich is prohibited. Not even with a doctor’s prescription may you have one. Similarly, alcoholism is prevented theoretically for Muslims, by being flat out banned. Uh, for good health reasons I am sure. Hindus are not even allowed good chicken soup! Food is medicine and all religions practice medicine, often quite bad medicine, with their food fetishes. But they practice medicine in other ways too.

Christianity is just as bizarre as the other faiths are in regards to their ideas of what is good medicine. But at least with God’s food laws Christians don’t seem to obey them much anymore. But Christians do yank coca out of coke, the codeine out of cough syrup (despite it truly being the best drug for the condition of having a cough), and marijuana out of personal use and paper making, and make Atarax (a great med for itch of throat and skin) prohibited without an expensive visit to a doctor’s office.

Strangely enough, almost anything that reduces affliction in an effective manner is viewed with paranoia by Christians! Notice how ‘drug stores’ no longer are called that? That’s because drugs DO work, so our new word for drug distribution centers is now the word ‘pharmacy’. That’s because prescriptions most often don’t work, so they are considered superior to what does actually work within our overly religious society! That would be drugs chosen through one’s own efforts, rather than the efforts of the priestly docs.

Have you ever noticed how the major industrialized country with the most religious Christian nuttyness, the USA, has the nuttiest, most preposterous medical system in the entire industrialized world? It is not a mere coincidence. Lots of medicine here is considered good only because it hurts like Hell, delivers you to a Hellish-like state, are delivers you directly to Hell. Not a mere coincidence. Christians like Hell more than they like good medicine. That was a fact way before the Prohibition Era.

Well, since I don’t have the money to get a $5 drug (Atarax) with a $150 visit to the doctor’s office, nor have the illegal mota at hand, tonite I will just whip my feet with thorned branches in the manner of some wild extreme Christian penitent once again, as the itch comes across me after the swelling of my feet and the itch begins, shortly after the socks come off (pedal edema). And if I have a hard cough from a cold then I’ll do without the codeine, all because my Christian neighbors are all so damn nutty as Hell. They’ll let you rot ’till half dead, then spend a million dollars keeping you half alive. I need a joint. It’s too depressing thinking about it.

The Golden Rule in world religions

What kind of christianity is it we’re practicing with our tortures and war?

Islam
622 AD
No one of you is a believer until he desires
for his brother that which he desires for himself.

      Sunnah
Christianity
27 AD
Do unto others as you would have them do unto you.
      Luke 6:31
Taoism
200 BC
Regard your neighbor’s gain as your gain,
and your neighbor’s loss as your own loss.

      Tai Shang Kan Yin P’ien
Confucianism
500 BC
Do not do to others what you would not like
yourself. Then there will be no resentment
against you, either in the family or in the state.

      Analects 12:2
Zoroastrianism
600 BC
That nature alone is good which refrains from doing
another whatsoever is not good for itself.

      Dadisten-I-dinik, 94,5
Buddhism
600 BC
Hurt not others in ways that you yourself
would find hurtful.

      Udana-Varga 5,1
Judaism
1300 BC
What is hateful to you, do not do to your fellowman.
This is the entire Law; all the rest is commentary.

      Talmud, Shabbat 3id
Hinduism
1500 BC
This is the sum of duty; do naught onto others
what you would not have them do unto you.

      Mahabharata 5,1517

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