Somewhere in the Lester B. Pearson Building, Canada’s foreign affairs headquarters, must be a meeting room with the inscription “The World Should Do as We Say, Not As We Do” or perhaps “Hypocrites ‘R Us.”
With the Obama administration beating the war drums, Canadian officials are demanding a response to the Syrian regime’s alleged use of the chemical weapon sarin.
Last week Prime Minister Stephen Harper claimed “if it is not countered, it will constitute a precedent that we think is very dangerous for humanity in the long term” while for his part Foreign Affairs Minister John Baird declared: “If it doesn’t get a response it’s an open invitation for people, for Assad in Syria, or elsewhere to use these types of weapons that they’ve by and large refrained from doing since the First World War.” The Conservatives also signed Canada onto a White House statement claiming: “The international norm against the use of chemical weapons is longstanding and universal.”
While one may wish this were the case, it’s not. In fact, Canada has repeatedly been complicit with the use of chemical weapons.
During the war in Afghanistan, Canadian troops used white phosphorus, which is a chemical agent that can cause deep tissue burning and death when inhaled or ingested in significant amounts. In an October 2008 letter to the Toronto Star, Corporal Paul Demetrick, a Canadian reservist, claimed Canadian forces used white phosphorus as a weapon against “enemy-occupied” vineyards. General Rick Hillier, former chief of the Canadian defence staff, confirmed the use of this defoliant. Discussing the difficulties of fighting the Taliban in areas with 10-foot tall marijuana plants, the general said: “We tried burning them with white phosphorous — it didn’t work.” After accusations surfaced of western forces (and the Taliban) harming civilians with white phosphorus munitions the Afghan government launched an investigation.
In a much more aggressive use of this chemical, Israeli forces fired white phosphorus shells during its January 2009 Operation Cast Lead that left some 1,400 Palestinians dead. Ottawa cheered on this 22-day onslaught against Gaza and the Conservatives have failed to criticize Israel for refusing to ratify the Chemical Weapons Convention and Biological Weapons Convention.
For decades the massive Suffield Base in Alberta was one of the largest chemical and biological weapons research centres in the world. A 1989 Peace Magazine article explained, “For almost 50 years, scientists from the Department of National Defence have been as busy as beavers expanding their knowledge of, and testing agents for, chemical and biological warfare (CBW) in southern Alberta.”
Initially led by Canadian and British scientists/soldiers, gradually the US military played a bigger role in the chemical weapons research at Suffield. A chemical warfare school began there in 1942 and it came to light that in 1966 US Air Force jets sprayed biological weapons simulants over Suffield to figure out how best to spray potentially fatal diseases on people. Until at least 1989 there were significant quantities of toxins, including sarin, stockpiled at the Alberta base. In 2006 former Canadian soldiers who claim to have been poisoned at Suffield launched a class action lawsuit against the Department of National Defense.
During the war in Vietnam, the US tested agents orange, blue, and purple at CFB Gagetown. A 1968 U.S. Army memorandum titled “defoliation tests in 1966 at base Gagetown, New Brunswick, Canada” explained: “The department of the army, Fort Detrick, Maryland, has been charged with finding effective chemical agents that will cause rapid defoliation of woody and Herbaceous vegetation. To further develop these objectives, large areas similar in density to those of interest in South East Asia were needed. In March 1965, the Canadian ministry of defense offered Crops Division large areas of densely forested land for experimental tests of defoliant chemicals. This land, located at Canadian forces base Gagetown, Oromocto, New Brunswick, was suitable in size and density and was free from hazards and adjacent cropland. The test site selected contained a mixture of conifers and deciduous broad leaf species in a dense undisturbed forest cover that would provide similar vegetation densities to those of temperate and tropical areas such as South East Asia.”
Between 1962 and 1971 US forces sprayed some 75,000,000 litres of material containing chemical herbicides and defoliants in Vietnam, Laos and Cambodia. One aim was to deprive the guerrillas of cover by defoliating forests and rural land. Another goal of these defoliation efforts was to drive peasants from the countryside to the US dominated cities, which would deprive the national resistance forces of their food supply and rural support.
In addition to assisting chemical warfare by testing Agent Orange, during the Vietnam war Canadian manufacturers sold the US military “polystyrene, a major component in napalm,” according to the book Snow Job. A chemical agent that can cause deadly burns, Napalm was widely deployed by US forces in their war against Southeast Asia.
This deadly chemical agent was also used during the Korean War, which saw 27,000 Canadian troops go to battle. A New York Times reporter, George Barrett, described the scene in a North Korean village after it was captured by US-led forces in February 1951: “A napalm raid hit the village three or four days ago when the Chinese were holding up the advance, and nowhere in the village have they buried the dead because there is nobody left to do so. This correspondent came across one old women, the only one who seemed to be left alive, dazedly hanging up some clothes in a blackened courtyard filled with the bodies of four members of her family.
“The inhabitants throughout the village and in the fields were caught and killed and kept the exact postures they had held when the napalm struck — a man about to get on his bicycle, fifty boys and girls playing in an orphanage, a housewife strangely unmarked, holding in her hand a page torn from a Sears Roebuck catalogue crayoned at Mail Order No. 3,811,294 for a $2.98 ‘bewitching bed jacket — coral.’ There must be almost two hundred dead in the tiny hamlet.”
This NYT story captured the attention of Canadian External Affairs Minister Lester Pearson. In a letter to the Canadian ambassador in Washington, Hume Wrong, he wondered how it might affect public opinion and complained about it passing US media censors. “[Nothing could more clearly indicate] the dangerous possibilities of United States and United Nations action in Korea on Asian opinion than a military episode of this kind, and the way it was reported. Such military action was possibly ‘inevitable’ but surely we do not have to give publicity to such things all over the world. Wouldn’t you think the censorship which is now in force could stop this kind of reporting?”
No one denies that tens of thousands of liters of napalm were employed by UN forces in Korea. The use of biological weapons is a different story.
After the outbreak of a series of diseases at the start of 1952, China and North Korea accused the US of using biological weapons. Though the claims have neither been conclusively substantiated or disproven — some internal documents are still restricted — in Orienting Canada, John Price details the Canadian external minister’s highly disingenuous and authoritarian response to the accusations, which were echoed by some Canadian peace groups. While publicly highlighting a report that exonerated the US, Pearson concealed a more informed External Affairs analysis suggesting biological weapons could have been used. Additionally, when the Ottawa Citizen revealed that British, Canadian, and US military scientists had recently met in Ottawa to discuss biological warfare, Pearson wrote the paper’s owner to complain. Invoking national security, External Affairs “had it [the story] killed in the Ottawa Journal and over the CP [Canadian Press] wires.”
Price summarizes: “Even without full documentation, it is clear that the Canadian government was deeply involved in developing offensive weapons of mass destruction, including biological warfare, and that Parliament was misled by Lester Pearson at the time the accusations of biological warfare in Korea were first raised. We know also that the US military was stepping up preparations for deployment and use of biological weapons in late 1951 and that Canadian officials were well aware of this and actively supported it. To avoid revealing the nature of the biological warfare program and Canadian collaboration, which would have lent credence to the charges leveled by the Chinese and Korean governments, the Canadian government attempted to discredit the peace movement.”
International efforts to ban chemical weapons and to draw a “red line” over their use are a step forward for humanity. But this effort must include an accounting and opposition to Canada and its allies’ use of these inhumane weapons.
To have any credibility a country preaching against the use of chemical weapons must be able to declare: “Do as I do.”
Yves Engler is the author of Lester Pearson’s Peacekeeping: The Truth May Hurt. His latest book is The Ugly Canadian: Stephen Harper’s foreign policy.
The Vietnam War seems to be drawing attention increasingly from researchers born during or after the tumultuous decade in which that deadly drama played out. One sees mostly this generation’s higher profile works, like Fredrik Logevall’s Embers of War; The Fall of an Empire and the Making of America’s Vietnam, winner of the 2013 Pulitzer Prize for History, and Nick Turse’s Kill Anything That Moves: The Real American War in Vietnam. More in the academic shadows, but perhaps suggestive of a wider trend in the making, is a new study by Penny Lewis, Hardhats, Hippies and Hawks: The Vietnam Antiwar Movement as Myth and Memory, rich in the vistas it surveys, and a seed bed for future scholars to expand on.
A reader will scan this book’s quirky title in vain for a quick fix on what the work undertakes to present. Lewis, an assistant professor at City University in New York, and active in contemporary Labor and antiwar movements, devotes much of her book’s narrative to the project of sharpening an outmoded analysis of the American working class, accomplished in part by locating the class historically within what the late New York Times columnist Tom Whicker once called “a very broad spectrum” of public opposition to the Vietnam War, some of it organized, some of it not.
The distinction is critical, with the organized spheres of Vietnam War opposition, as highlighted in the book’s subtitle, easier to pin down and label. Lewis comes to her interest in the Vietnam antiwar narrative through disappointing efforts in the last decade to mobilize public opposition to the wars in Iraq and Afghanistan, a movement that promised much in its early stages, then, she dryly notes, “faded.” Serving as a representative of her union within a Labor movement far more sympathetic to an antiwar message in 2003 than it was in 1965, Lewis, “staffing tables, working on resolutions, organizing protests… spoke with fellow labor activists about their experiences within the Vietnam antiwar movement.”
Digging through this “buried history,” the author subsequently confirmed that antiwar forces in the US during Vietnam were every bit as “massive” and “dynamic” as the accounts she was hearing from her older comrades. How, then, could a post-Vietnam generation individual with Penny Lewis’ credentials, a committed peace activist, a leader in her union, a solidly grounded career-bound academic, have missed that story? Apparently because, growing up, what she had absorbed about that war and those times, as “fleshed out in numerous movies, TV shows, textbooks, journalist’s renderings, histories, memoirs, political speeches, and personal recollections,” exposed her to what she now accurately identifies as “half truths and, overall … is a falsehood.”
Myth holds sway in the “renderings” of this history earmarked for storage in the “collective memory,” and doled out with the greatest damage, as Lewis chillingly demonstrates, in the vast majority of text books that feed young minds through mainstream scholastic channels with “[h]ostile treatments of the movement… focused on the elite and out-of-touch nature of the protestors… as ‘spitters’ and ‘haters.’” In contrast, “war supporters” during that period “are often imagined as ordinary… people from Middle America… who supported God, country and our boys in Nam.”
Lewis sets about restoring some of the nuance to the record, framed by the sociological ground rules in force where such discussions occur in her branch of the scholarly manufactory. Fortunately she is sufficiently clear headed and graceful in expression, that the speed bumps of jargon, and occasional quoted infomercials from esteemed mentors and colleagues, shouldn’t deter a general reader drawn to this subject from reaping insight and satisfaction from Lewis’ summary, but deft, treatment of the twin themes she brings under investigation, class and protest.
Lewis frames correctly a chronology – too obvious to have been so often overlooked – that recognizes much attributed culturally and politically to the Sixties to have occurred or spread into the Seventies, a point of some significance when Lewis explores the demographic makeup of the opposition farther on. But the most spectacular relic rescued here by Lewis is a shining image of the Vietnam movement’s voluminous mobilization of “6 million” antiwar activists… with another 25 million close sympathizers.” Imagined visually, it’s a perfect snapshot of what sustained mass organizing looks like, and it cannot be over-emphasized by interested parties seeking to defend and replicate this history in the present. Let me put it this way, there wasn’t a corner of the land for a decade where an organizer couldn’t find a welcome crash pad, and a public forum for whatever on-going or up-coming antiwar action he or she had come to herald.
Examining the evolving Vietnam era antiwar movement over time, Lewis could see that, until the mid-60s, when the public was finally being drawn into the debate, most of the vocal opposition had been limited to well-known figures from the Fifties’ ban-the-bomb’ network, like Dr. Ben Spock and A.J. Muste, a leading pacifist. As the American combat role in Vietnam rapidly expanded, opposition soon spread to a vanguard of precocious students on several of the nation’s top campuses, and included, as well, their less privileged counterparts among young black civil rights workers in the South.
Initially, preoccupation with the war on campus was tangential to a rise in student involvement with civil rights, and demands for academic freedom. The Free Speech Movement at Berkeley in 1964 was an act of defiance against in loco parentis that shocked college administrators who for years had expected nothing more rambunctious from their student bodies than cafeteria food fights and panty raids. Student leader Mario Savio’s name became a house hold word overnight, and the actions of the Berkeley students ignited a political charge throughout a budding youth culture that spawned a collective resistance to the draft, and militant opposition to an escalating war.
At the University of Michigan, where it had been discovered that a program to advise the South Vietnamese government served as a front for the CIA, a handful of leftwing students affiliated with the League For Industrial Democracy, broke with their timid work-within-the-system and red-baiting elders, and, in 1962, formed Students for a Democratic Society. Their impulse had a domestic focus, a desire to explore possibilities for what they called participatory democracy, which might in turn help strip some aggression from the nation’s foreign policy. Then, in 1965, SDS organized the first mass anti-Vietnam war demonstration, bringing 25 thousand protestors to Washington, D.C., and, till the end of the decade, the organization inspired independent political action for a draft age generation, mostly white, middle class college students, female and male, who, as a demographic, remained the backbone of the protest movement until the war’s end.
But where were working class youths not bound for college with its privileged four year deferment from conscription in this generational upheaval? The boys at least, or “proles,” as James Fallows once infamously described them, overwhelmingly filled the ranks of the armed services, where their own rebellion, in Lewis’ astute observation, “had as great, if not greater, an effect on the US military’s ability to fight the war than did the more typical protest actions” on the home front.
Lewis is understandably perplexed that an event of such powerful impact like the GI rebellion receives almost no attention in even the best historical accounts of the movement, like Charles DeBeneditti’s An American Ordeal. Lewis has to provide an academic explanation for this mysterious oversight, arguing that studies of “social movements” are too narrowly defined to accommodate anomalous structures that don’t fit this or that discipline’s analytic criteria, and so forth and so on. Lewis, of course, wants to expand the scholarly strike zone. But the fact remains that the bibliography of works addressing the GI movement is so tiny and obscure that even in the heat of the hunt Lewis has failed to cite among the rare treatments two contributions of seminal importance, Matthew Rinaldi’s 1974 essay for Radical America, “The Olive Drab Rebels,” and James Lewes’ Protest and Survive, a book length survey of the scores of underground GI newspapers that circulated during the war.
The GI Resistance combusted from many acts of spontaneous, individual defiance, although civilian organizers who recognized the importance of working with GIs provided indispensable political and logistical leadership through a network of GI coffee houses and counseling centers that sprang up outside virtually every major US military installation at home, and near many bases overseas as well. The movement in the military paralleled the civilian movement, but was in many ways dissimilar, not least in having erupted under the authoritarian environment of military discipline, and in the rice paddies of Vietnam.
Then, home from the war and discharged from the service, ex-GIs rose up en mass in 1970, energized a flagging movement, and helped to further erode whatever lukewarm public support remained for the war. Never before had veterans anywhere opposed war in such numbers, and, even more unprecedented, did so while their war remained very much in progress, its outcome still in the balance. The antiwar veterans have been only slightly less studied by movement historians, Lewis comments, than the GI resisters.
What about the working class as a whole? Where did Middle America stand on the war? Stored in the distorted memory bank described by Lewis, a white male worker stands upon a pedestal on which the word “hardhat, ”is engraved. An unabashed flag waver and pro-war patriot, he appeared briefly in May 1970, and beat up some long hairs demonstrating against the war in the vicinity of Wall Street.
It does not matter that this prevailing caricature obscures the existence of female and minority workers, and fails to sum up fairly where white male production workers stood on the war overall – the antiwar vets and GIs providing the most glaring rebuttal of the hardhat thesis. The bullying behavior of a battalion of jerks from the pampered and manipulated New York building trades is held up as evidence of a false and inverted reality where only elites of a leisured middle class with too much time on their hands opposed the war, while tradition-bound Archie Bunkers expected their sons to serve when called, even at the cost of coming back from Nam in a body bag.
There’s no doubt that class polarization on the war existed, but leaving aside large segments of rebellious middle and upper middle class young people, the well-heeled parents who paid their college tuitions were more likely to support the war than their opposite numbers among the Greatest Generation in the blue collar neighborhoods. According to one comprehensive survey Lewis cites, “Opposition to the war was in fact higher among lower income than among higher income Americans.” By using the term “in-fact,” Lewis explains, this study’s author “acknowledges the common misconception that the opposite was true.” And yet, she muses, “no account… explains why such a misconception exists…”
Grappling with that conundrum, Lewis says, is the essential project of her book, and she casts the net widely. Her extensive exploration of the inadequacy of the tools of contemporary social science to distinguish the structural conditions that define working class realities from contingent forces that contradict leftist notions of objective class interests, and are often manifest by workers in conservative and individualist political behavior, is easier to read than to review. As the Dude would say, it’s complicated… lotta ins, lotta outs. So, around that task I invite the reader to follow Lewis first hand.
But to the degree that misconception erases the rejection of the Vietnam War by a majority of low income Americans, suffice it say that, generational differences notwithstanding, bluecollar opposition was seldom expressed or politicized in any manner resembling movement activism. Much working class skepticism of US military policy in SE Asia centered around the inability of the nation’s leaders to justify the burden in blood and treasure extracted disproportionately from their communities in pursuit of war objectives that could never be adequately explained to their satisfaction. Such attitudes in Middle America, communicated as vox populi, seldom translated into sympathy for the more flamboyant aspects of the protest movement.
In fact, “[t]he countercultural expression of many parts of the movement challenged core values of many workers,” Lewis acknowledges. Or as Notre Dame sociologist, Andrew Greeley, once quipped, “If the white ethnic is told in effect that to support peace he must also support the Black Panthers, women’s liberation, widespread use of drugs, free love, campus radicals, Dr. Spock, long hair and picketing clergymen,” you’re unlikely to find him in the peace movement.
Greeley’s observation, which echoes the witty pen of George Orwell describing eccentric Brit peaceniks of the Thirties, is likewise more parody than picture of a movement that was as eclectic as the society from which it was formed. But you don’t have to be intolerant of cultural diversity to share in a critique of the infinite contradictions that riddled the organized Vietnam antiwar opposition, those which apply personally being currently under display in my work-in-progress. “Useful knowledge,” Lewis proclaims , can be gained by those carrying a “desire for social change” into the future, who study the Vietnam antiwar movement for its “shortcomings” as well as its “achievements.”
In Hardhats, Hippies and Hawks Lewis underscores two constants that link the Vietnam conflict with contemporary US military adventures in Iraq and Afghanistan. All are or were driven by similar “economic and political imperatives.” And, ultimately, all three were or are rejected by the overwhelming majority of Americans. Only during Vietnam, however, did a people mobilized by an explicit antiwar agenda exercise a strong hand in bringing the war to an end. Obviously conditions differ from one epoch to the next, but it is still useful to emphasize what distinguishes a “faded” movement from a “dynamic” one.
There’s a contradiction built into every campaign promise about transparent government beyond the failure to keep the promises. Our government is, in significant portion, made up of secret operations, operations that include war-making, kidnapping, torture, assassination, and infiltrating and overthrowing governments. A growing movement is ready to see that end.
The Central Intelligence Agency is central to our foreign policy, but there is nothing intelligent about it, and there is no good news to be found regarding it. Its drone wars are humanitarian and strategic disasters. The piles of cash it keeps delivering to Hamid Karzai fuel corruption, not democracy. Whose idea was it that secret piles of cash could create democracy? (Nobody’s, of course, democracy being the furthest thing from U.S. goals.) Lavishing money on potential Russian spies and getting caught helps no one, and not getting caught would have helped no one. Even scandals that avoid mentioning the CIA, like Benghazigate, are CIA blowback and worse than we’re being told.
We’ve moved from the war on Iraq, about which the CIA lied, and its accompanying atrocities serving as the primary recruiting tool for anti-U.S. terrorists, to the drone wars filling that role. We’ve moved from kidnapping and torture to kidnapping and torture under a president who, we like to fantasize, doesn’t really mean it. But the slave-owners who founded this country knew very well what virtually anyone would do if you gave them power, and framed the Constitution so as not to give presidents powers like these.
There are shelves full in your local bookstore of books pointing out the CIA’s outrageous incompetence. The brilliant idea to give Iran plans for a nuclear bomb in order to prevent Iran from ever developing a nuclear bomb is one of my favorites.
But books that examine the illegality, immorality, and anti-democratic nature of even what the CIA so ham-handedly intends to do are rarer. A new book called Dirty Wars, also coming out as a film in June, does a superb job. I wrote a review a while back. Another book, decades old now, might be re-titled “Dirty Wars The Prequel.” I’m thinking of Douglas Valentine’s The Phoenix Program.
It you read The Phoenix Program about our (the CIA’s and “special” forces’) secret crimes in Eastern Asia and Dirty Wars about our secret crimes in Western Asia, and remember that similar efforts were focused on making life hell for millions of people in Latin America in between these twin catastrophes, and that some of those running Phoenix were brought away from similar sadistic pursuits in the Philippines, it becomes hard to play along with the continual pretense that each uncovered outrage is an aberration, that the ongoing focus of our government’s foreign policy “isn’t who we are.”
Targeted murders with knives in Vietnam were justified with the same rhetoric that now justifies drone murders. The similarities include the failure of primary goals, the counterproductive blowback results, the breeding of corruption abroad and at home, the moral and political degradation, the erosion of democratic ways of thinking, and — of course — the racist arrogance and cultural ignorance that shape the programs and blind their participants to what they are engaged in. The primary difference between Phoenix and drone kills is that the drones don’t suffer PTSD. The same, however, cannot be said for the drone pilots.
“The problem,” wrote Valentine, “was one of using means which were antithetical to the desired end, of denying due process in order to create a democracy, of using terror and repression to foster freedom. When put into practice by soldiers taught to think in conventional military and moral terms, Contre Coup engendered transgressions on a massive scale. However, for those pressing the attack on VCI, the bloodbath was constructive, for indiscriminate air raids and artillery barrages obscured the shadow war being fought in urban back alleys and anonymous rural hamlets. The military shield allowed a CIA officer to sit behind a steel door in a room in the U.S. Embassy, insulated from human concern, skimming the Phoenix blacklist, selecting targets for assassination, distilling power from tragedy.”
At some point, enough of us will recognize that government conducted behind a steel door can lead only to ever greater tragedy.
In an email that Valentine wrote for RootsAction.org on Monday, he wrote: “Through its bottomless black bag of unaccounted-for money, much of it generated by off-the-books proprietary companies and illegal activities like drug smuggling, the CIA spreads corruption around the world. This corruption undermines our own government and public officials. And the drone killings of innocent men, women, and children generate fierce resentment.. . .Tell your representative and senators right now that the CIA is the antithesis of democracy and needs to be abolished.“
Despite what all the media are yammering at you, despite all the fear mongering about Iran’s “nuclear threat” (Iran has been fully verified by the IAEA and ALL the U.S. intelligence community agree and are on record that Iran is not pursuing nuclear weapons), despite talk that Iran is intolerant, despite the daily barrage of bad press and unpleasant innuendo, Iran is a great country, friendly, cultured, fun and spiritually-minded!
The “Powers That Were” are dead set on taking us to war against Iran, but “They lied about Vietnam… Iraq… Afghanistan…” and “Iran Is NOT Our Enemy ! “
Meet the new boss who, upon his inauguration, declared that the right to life is unalienable. Let me be clear, that does not mean he cannot take yours.
In fact, he runs through a list of men, women, and children on Tuesdays, hung over from inaugurations or not, and picks whom to murder and murders them.
We are not supposed to call it murder, of course, because it is properly assassination. Except that no public figures are being assassinated; 98% of those killed are not targeted at all; some are targeted for suspicious behavior without knowing their names; one type of suspicious behavior is the act of retrieving the dead and wounded from a previous strike; and those targeted are not targeted for politics but for resisting illegal occupations. Moreover, an assassination is a type of murder.
We’re not supposed to call it murder, nonetheless, because it sounds more objective to call it killing. But murder is a type of killing, specifically unlawfully killing a person especially with malice aforethought. Killing by accident is not murder and not what the president is doing. Killing legally is not murder and not what the president is doing – at least not as far as anyone knows or according to any interpretation of law put forward. Killing indirectly by encouraging poverty or environmental destruction or denial of healthcare may be things the president is doing, but they are not murder and not drone wars.
Imagine if a non-president went through a list of everyone in your local elementary school, picked out whom to kill, and ordered them killed. You would call it murder. You would call it mass-murder. You would call it conspiracy to commit mass murder. Why would electing that mass murderer president change anything? Why would moving the victims abroad change anything?
KILL ANYTHING THAT MOVES
Kill Anything That Moves is the title of an important new book from Nick Turse, covering the mass-murdering enterprise known in Vietnam as the American War, and in the United States as the Vietnam War. Turse documents that policy decisions handed down from the top led consistently, over a period of years, to the ongoing slaughter of millions of civilians in Vietnam.
Much of the killing was done by hand or with guns or artillery, but the lion’s share came in the form of 3.4 million combat sorties flown by US and South Vietnamese aircraft between 1965 and 1972. Air strikes are President Obama’s primary instrument of foreign relations as well; he ordered 20,000 air strikes in his first term.
The well-known My Lai massacre in Vietnam was not an aberration, but an almost typical incident and by no means the worst of them. Turse documents a pattern of ongoing atrocities so pervasive that one is compelled to begin viewing the war itself as one large atrocity. Something similar could be done for the endless war on everywhere that we are currently living through. Scattered atrocities and scandals in Afghanistan and Iraq are interpreted as freak occurrences having nothing to do with the general thrust of the war. And yet they are its essence.
Kill anything that moves, was an order given to US troops in Vietnam indoctrinated with racist hatred for the Vietnamese. “360 degree rotational fire” was a command on the streets of Iraq given to US troops similarly conditioned to hate, and similarly worn down with physical exhaustion.
Dead children in Vietnam resulted in comments like “Tough …, they grow up to be VC.” One of the US helicopter killers in Iraq heard in the Collateral Murder video says of dead children, “Well it’s their fault for bringing their kids into a battle.”
In Vietnam anyone dead was the enemy, and sometimes weapons would be planted on them. In drone wars, any dead males are militants, and in Iraq and Afghanistan weapons have often been planted on victims.
The US military during the Vietnam War shifted from keeping prisoners toward murdering prisoners, just as the Endless War on Everywhere has shifted from incarceration toward murder with the change in president from Bush to Obama.
In Vietnam, as in Iraq, rules of engagement were broadened until the rules allowed shooting at anything that moved. In Vietnam, as in Iraq, the US military sought to win people over by terrorizing them. In Vietnam, as in Afghanistan, whole villages were eliminated.
In Vietnam, refugees suffered in horrible camps, while in Afghanistan children are rapidly freezing to death in a refugee camp near Kabul.
Torture was common in Vietnam, including water-boarding. But it wasn’t at that time yet depicted in a Hollywood movie as a positive occurrence.
Napalm, white phosphorus, cluster bombs, and other widely despised and banned weapons were used in Vietnam as in the current war.
Vast environmental destruction was part of both wars.
Gang rape was a part of both wars.
The mutilation of corpses was common in both wars.
Bulldozers flattened people’s villages in Vietnam, not unlike what US-made bulldozers do now to Palestine.
Mass murders of civilians in Vietnam, as in Afghanistan, tended to be driven by a desire for revenge.
New weaponry allowed US troops in Vietnam to shoot long distances, resulting in a habit of shooting first and investigating later, a habit now developed for drone strikes.
Self-appointed teams on the ground and in helicopters went “hunting” for natives to kill in Vietnam as in Afghanistan.
And of course, Vietnamese leaders were targeted for assassination.
Then, as now, the atrocities and “war crimes” were committed with impunity as part of the crime that was the war itself. Or perhaps it would be more accurate to say: because there was impunity then, it remains today.
Turse discovered that the military investigated numerous accusations, documented incidents, and then buried the reports. So did others in the government. So did the media, including Newsweek which buried a major investigation. Those who engaged in that cover-up don’t have on their hands the blood that had already been spilled, but do have on their hands the blood that has been spilled since in similar wars that might have been prevented. … Full article
By Reverend Martin Luther King | April 4, 1967
Speech delivered by Dr. Martin Luther King, Jr., on April 4, 1967, at a meeting of Clergy and Laity Concerned at Riverside Church in NYC
I come to this magnificent house of worship tonight because my conscience leaves me no other choice. I join with you in this meeting because I am in deepest agreement with the aims and work of the organization which has brought us together: Clergy and Laymen Concerned about Vietnam. The recent statement of your executive committee are the sentiments of my own heart and I found myself in full accord when I read its opening lines: “A time comes when silence is betrayal.” That time has come for us in relation to Vietnam.
The truth of these words is beyond doubt but the mission to which they call us is a most difficult one. Even when pressed by the demands of inner truth, men do not easily assume the task of opposing their government’s policy, especially in time of war. Nor does the human spirit move without great difficulty against all the apathy of conformist thought within one’s own bosom and in the surrounding world. Moreover when the issues at hand seem as perplexed as they often do in the case of this dreadful conflict we are always on the verge of being mesmerized by uncertainty; but we must move on.
Some of us who have already begun to break the silence of the night have found that the calling to speak is often a vocation of agony, but we must speak. We must speak with all the humility that is appropriate to our limited vision, but we must speak. And we must rejoice as well, for surely this is the first time in our nation’s history that a significant number of its religious leaders have chosen to move beyond the prophesying of smooth patriotism to the high grounds of a firm dissent based upon the mandates of conscience and the reading of history. Perhaps a new spirit is rising among us. If it is, let us trace its movement well and pray that our own inner being may be sensitive to its guidance, for we are deeply in need of a new way beyond the darkness that seems so close around us.
Over the past two years, as I have moved to break the betrayal of my own silences and to speak from the burnings of my own heart, as I have called for radical departures from the destruction of Vietnam, many persons have questioned me about the wisdom of my path. At the heart of their concerns this query has often loomed large and loud: Why are you speaking about war, Dr. King? Why are you joining the voices of dissent? Peace and civil rights don’t mix, they say. Aren’t you hurting the cause of your people, they ask? And when I hear them, though I often understand the source of their concern, I am nevertheless greatly saddened, for such questions mean that the inquirers have not really known me, my commitment or my calling. Indeed, their questions suggest that they do not know the world in which they live.
In the light of such tragic misunderstandings, I deem it of signal importance to try to state clearly, and I trust concisely, why I believe that the path from Dexter Avenue Baptist Church — the church in Montgomery, Alabama, where I began my pastorate — leads clearly to this sanctuary tonight.
I come to this platform tonight to make a passionate plea to my beloved nation. This speech is not addressed to Hanoi or to the National Liberation Front. It is not addressed to China or to Russia.
Nor is it an attempt to overlook the ambiguity of the total situation and the need for a collective solution to the tragedy of Vietnam. Neither is it an attempt to make North Vietnam or the National Liberation Front paragons of virtue, nor to overlook the role they can play in a successful resolution of the problem. While they both may have justifiable reason to be suspicious of the good faith of the United States, life and history give eloquent testimony to the fact that conflicts are never resolved without trustful give and take on both sides.
Tonight, however, I wish not to speak with Hanoi and the NLF, but rather to my fellow Americans, who, with me, bear the greatest responsibility in ending a conflict that has exacted a heavy price on both continents.
The Importance of Vietnam
Since I am a preacher by trade, I suppose it is not surprising that I have seven major reasons for bringing Vietnam into the field of my moral vision. There is at the outset a very obvious and almost facile connection between the war in Vietnam and the struggle I, and others, have been waging in America. A few years ago there was a shining moment in that struggle. It seemed as if there was a real promise of hope for the poor — both black and white — through the poverty program. There were experiments, hopes, new beginnings. Then came the buildup in Vietnam and I watched the program broken and eviscerated as if it were some idle political plaything of a society gone mad on war, and I knew that America would never invest the necessary funds or energies in rehabilitation of its poor so long as adventures like Vietnam continued to draw men and skills and money like some demonic destructive suction tube. So I was increasingly compelled to see the war as an enemy of the poor and to attack it as such.
Perhaps the more tragic recognition of reality took place when it became clear to me that the war was doing far more than devastating the hopes of the poor at home. It was sending their sons and their brothers and their husbands to fight and to die in extraordinarily high proportions relative to the rest of the population. We were taking the black young men who had been crippled by our society and sending them eight thousand miles away to guarantee liberties in Southeast Asia which they had not found in southwest Georgia and East Harlem. So we have been repeatedly faced with the cruel irony of watching Negro and white boys on TV screens as they kill and die together for a nation that has been unable to seat them together in the same schools. So we watch them in brutal solidarity burning the huts of a poor village, but we realize that they would never live on the same block in Detroit. I could not be silent in the face of such cruel manipulation of the poor.
My third reason moves to an even deeper level of awareness, for it grows out of my experience in the ghettoes of the North over the last three years — especially the last three summers. As I have walked among the desperate, rejected and angry young men I have told them that Molotov cocktails and rifles would not solve their problems. I have tried to offer them my deepest compassion while maintaining my conviction that social change comes most meaningfully through nonviolent action. But they asked — and rightly so — what about Vietnam? They asked if our own nation wasn’t using massive doses of violence to solve its problems, to bring about the changes it wanted. Their questions hit home, and I knew that I could never again raise my voice against the violence of the oppressed in the ghettos without having first spoken clearly to the greatest purveyor of violence in the world today — my own government. For the sake of those boys, for the sake of this government, for the sake of hundreds of thousands trembling under our violence, I cannot be silent.
For those who ask the question, “Aren’t you a civil rights leader?” and thereby mean to exclude me from the movement for peace, I have this further answer. In 1957 when a group of us formed the Southern Christian Leadership Conference, we chose as our motto: “To save the soul of America.” We were convinced that we could not limit our vision to certain rights for black people, but instead affirmed the conviction that America would never be free or saved from itself unless the descendants of its slaves were loosed completely from the shackles they still wear. In a way we were agreeing with Langston Hughes, that black bard of Harlem, who had written earlier:
I say it plain,
America never was America to me,
And yet I swear this oath–
America will be!
Now, it should be incandescently clear that no one who has any concern for the integrity and life of America today can ignore the present war. If America’s soul becomes totally poisoned, part of the autopsy must read Vietnam. It can never be saved so long as it destroys the deepest hopes of men the world over. So it is that those of us who are yet determined that America will be are led down the path of protest and dissent, working for the health of our land.
As if the weight of such a commitment to the life and health of America were not enough, another burden of responsibility was placed upon me in 1964; and I cannot forget that the Nobel Prize for Peace was also a commission — a commission to work harder than I had ever worked before for “the brotherhood of man.” This is a calling that takes me beyond national allegiances, but even if it were not present I would yet have to live with the meaning of my commitment to the ministry of Jesus Christ. To me the relationship of this ministry to the making of peace is so obvious that I sometimes marvel at those who ask me why I am speaking against the war. Could it be that they do not know that the good news was meant for all men — for Communist and capitalist, for their children and ours, for black and for white, for revolutionary and conservative? Have they forgotten that my ministry is in obedience to the one who loved his enemies so fully that he died for them? What then can I say to the “Vietcong” or to Castro or to Mao as a faithful minister of this one? Can I threaten them with death or must I not share with them my life?
Finally, as I try to delineate for you and for myself the road that leads from Montgomery to this place I would have offered all that was most valid if I simply said that I must be true to my conviction that I share with all men the calling to be a son of the living God. Beyond the calling of race or nation or creed is this vocation of sonship and brotherhood, and because I believe that the Father is deeply concerned especially for his suffering and helpless and outcast children, I come tonight to speak for them.
This I believe to be the privilege and the burden of all of us who deem ourselves bound by allegiances and loyalties which are broader and deeper than nationalism and which go beyond our nation’s self-defined goals and positions. We are called to speak for the weak, for the voiceless, for victims of our nation and for those it calls enemy, for no document from human hands can make these humans any less our brothers.
And as I ponder the madness of Vietnam and search within myself for ways to understand and respond to compassion my mind goes constantly to the people of that peninsula. I speak now not of the soldiers of each side, not of the junta in Saigon, but simply of the people who have been living under the curse of war for almost three continuous decades now. I think of them too because it is clear to me that there will be no meaningful solution there until some attempt is made to know them and hear their broken cries.
They must see Americans as strange liberators. The Vietnamese people proclaimed their own independence in 1945 after a combined French and Japanese occupation, and before the Communist revolution in China. They were led by Ho Chi Minh. Even though they quoted the American Declaration of Independence in their own document of freedom, we refused to recognize them. Instead, we decided to support France in its reconquest of her former colony.
Our government felt then that the Vietnamese people were not “ready” for independence, and we again fell victim to the deadly Western arrogance that has poisoned the international atmosphere for so long. With that tragic decision we rejected a revolutionary government seeking self-determination, and a government that had been established not by China (for whom the Vietnamese have no great love) but by clearly indigenous forces that included some Communists. For the peasants this new government meant real land reform, one of the most important needs in their lives.
For nine years following 1945 we denied the people of Vietnam the right of independence. For nine years we vigorously supported the French in their abortive effort to recolonize Vietnam.
Before the end of the war we were meeting eighty percent of the French war costs. Even before the French were defeated at Dien Bien Phu, they began to despair of the reckless action, but we did not. We encouraged them with our huge financial and military supplies to continue the war even after they had lost the will. Soon we would be paying almost the full costs of this tragic attempt at recolonization.
After the French were defeated it looked as if independence and land reform would come again through the Geneva agreements. But instead there came the United States, determined that Ho should not unify the temporarily divided nation, and the peasants watched again as we supported one of the most vicious modern dictators — our chosen man, Premier Diem. The peasants watched and cringed as Diem ruthlessly routed out all opposition, supported their extortionist landlords and refused even to discuss reunification with the north. The peasants watched as all this was presided over by U.S. influence and then by increasing numbers of U.S. troops who came to help quell the insurgency that Diem’s methods had aroused. When Diem was overthrown they may have been happy, but the long line of military dictatorships seemed to offer no real change — especially in terms of their need for land and peace.
The only change came from America as we increased our troop commitments in support of governments which were singularly corrupt, inept and without popular support. All the while the people read our leaflets and received regular promises of peace and democracy — and land reform. Now they languish under our bombs and consider us — not their fellow Vietnamese –the real enemy. They move sadly and apathetically as we herd them off the land of their fathers into concentration camps where minimal social needs are rarely met. They know they must move or be destroyed by our bombs. So they go — primarily women and children and the aged.
They watch as we poison their water, as we kill a million acres of their crops. They must weep as the bulldozers roar through their areas preparing to destroy the precious trees. They wander into the hospitals, with at least twenty casualties from American firepower for one “Vietcong”-inflicted injury. So far we may have killed a million of them — mostly children. They wander into the towns and see thousands of the children, homeless, without clothes, running in packs on the streets like animals. They see the children, degraded by our soldiers as they beg for food. They see the children selling their sisters to our soldiers, soliciting for their mothers.
What do the peasants think as we ally ourselves with the landlords and as we refuse to put any action into our many words concerning land reform? What do they think as we test our latest weapons on them, just as the Germans tested out new medicine and new tortures in the concentration camps of Europe? Where are the roots of the independent Vietnam we claim to be building? Is it among these voiceless ones?
We have destroyed their two most cherished institutions: the family and the village. We have destroyed their land and their crops. We have cooperated in the crushing of the nation’s only non-Communist revolutionary political force — the unified Buddhist church. We have supported the enemies of the peasants of Saigon. We have corrupted their women and children and killed their men. What liberators?
Now there is little left to build on — save bitterness. Soon the only solid physical foundations remaining will be found at our military bases and in the concrete of the concentration camps we call fortified hamlets. The peasants may well wonder if we plan to build our new Vietnam on such grounds as these? Could we blame them for such thoughts? We must speak for them and raise the questions they cannot raise. These too are our brothers.
Perhaps the more difficult but no less necessary task is to speak for those who have been designated as our enemies. What of the National Liberation Front — that strangely anonymous group we call VC or Communists? What must they think of us in America when they realize that we permitted the repression and cruelty of Diem which helped to bring them into being as a resistance group in the south? What do they think of our condoning the violence which led to their own taking up of arms? How can they believe in our integrity when now we speak of “aggression from the north” as if there were nothing more essential to the war? How can they trust us when now we charge them with violence after the murderous reign of Diem and charge them with violence while we pour every new weapon of death into their land? Surely we must understand their feelings even if we do not condone their actions. Surely we must see that the men we supported pressed them to their violence. Surely we must see that our own computerized plans of destruction simply dwarf their greatest acts.
How do they judge us when our officials know that their membership is less than twenty-five percent Communist and yet insist on giving them the blanket name? What must they be thinking when they know that we are aware of their control of major sections of Vietnam and yet we appear ready to allow national elections in which this highly organized political parallel government will have no part? They ask how we can speak of free elections when the Saigon press is censored and controlled by the military junta. And they are surely right to wonder what kind of new government we plan to help form without them — the only party in real touch with the peasants. They question our political goals and they deny the reality of a peace settlement from which they will be excluded. Their questions are frighteningly relevant. Is our nation planning to build on political myth again and then shore it up with the power of new violence?
Here is the true meaning and value of compassion and nonviolence when it helps us to see the enemy’s point of view, to hear his questions, to know his assessment of ourselves. For from his view we may indeed see the basic weaknesses of our own condition, and if we are mature, we may learn and grow and profit from the wisdom of the brothers who are called the opposition.
So, too, with Hanoi. In the north, where our bombs now pummel the land, and our mines endanger the waterways, we are met by a deep but understandable mistrust. To speak for them is to explain this lack of confidence in Western words, and especially their distrust of American intentions now. In Hanoi are the men who led the nation to independence against the Japanese and the French, the men who sought membership in the French commonwealth and were betrayed by the weakness of Paris and the willfulness of the colonial armies. It was they who led a second struggle against French domination at tremendous costs, and then were persuaded to give up the land they controlled between the thirteenth and seventeenth parallel as a temporary measure at Geneva. After 1954 they watched us conspire with Diem to prevent elections which would have surely brought Ho Chi Minh to power over a united Vietnam, and they realized they had been betrayed again.
When we ask why they do not leap to negotiate, these things must be remembered. Also it must be clear that the leaders of Hanoi considered the presence of American troops in support of the Diem regime to have been the initial military breach of the Geneva agreements concerning foreign troops, and they remind us that they did not begin to send in any large number of supplies or men until American forces had moved into the tens of thousands.
Hanoi remembers how our leaders refused to tell us the truth about the earlier North Vietnamese overtures for peace, how the president claimed that none existed when they had clearly been made. Ho Chi Minh has watched as America has spoken of peace and built up its forces, and now he has surely heard of the increasing international rumors of American plans for an invasion of the north. He knows the bombing and shelling and mining we are doing are part of traditional pre-invasion strategy. Perhaps only his sense of humor and of irony can save him when he hears the most powerful nation of the world speaking of aggression as it drops thousands of bombs on a poor weak nation more than eight thousand miles away from its shores.
At this point I should make it clear that while I have tried in these last few minutes to give a voice to the voiceless on Vietnam and to understand the arguments of those who are called enemy, I am as deeply concerned about our troops there as anything else. For it occurs to me that what we are submitting them to in Vietnam is not simply the brutalizing process that goes on in any war where armies face each other and seek to destroy. We are adding cynicism to the process of death, for they must know after a short period there that none of the things we claim to be fighting for are really involved. Before long they must know that their government has sent them into a struggle among Vietnamese, and the more sophisticated surely realize that we are on the side of the wealthy and the secure while we create hell for the poor.
This Madness Must Cease
Somehow this madness must cease. We must stop now. I speak as a child of God and brother to the suffering poor of Vietnam. I speak for those whose land is being laid waste, whose homes are being destroyed, whose culture is being subverted. I speak for the poor of America who are paying the double price of smashed hopes at home and death and corruption in Vietnam. I speak as a citizen of the world, for the world as it stands aghast at the path we have taken. I speak as an American to the leaders of my own nation. The great initiative in this war is ours. The initiative to stop it must be ours.
This is the message of the great Buddhist leaders of Vietnam. Recently one of them wrote these words:
“Each day the war goes on the hatred increases in the heart of the Vietnamese and in the hearts of those of humanitarian instinct. The Americans are forcing even their friends into becoming their enemies. It is curious that the Americans, who calculate so carefully on the possibilities of military victory, do not realize that in the process they are incurring deep psychological and political defeat. The image of America will never again be the image of revolution, freedom and democracy, but the image of violence and militarism.”
If we continue, there will be no doubt in my mind and in the mind of the world that we have no honorable intentions in Vietnam. It will become clear that our minimal expectation is to occupy it as an American colony and men will not refrain from thinking that our maximum hope is to goad China into a war so that we may bomb her nuclear installations. If we do not stop our war against the people of Vietnam immediately the world will be left with no other alternative than to see this as some horribly clumsy and deadly game we have decided to play.
The world now demands a maturity of America that we may not be able to achieve. It demands that we admit that we have been wrong from the beginning of our adventure in Vietnam, that we have been detrimental to the life of the Vietnamese people. The situation is one in which we must be ready to turn sharply from our present ways.
In order to atone for our sins and errors in Vietnam, we should take the initiative in bringing a halt to this tragic war. I would like to suggest five concrete things that our government should do immediately to begin the long and difficult process of extricating ourselves from this nightmarish conflict:
End all bombing in North and South Vietnam.
Declare a unilateral cease-fire in the hope that such action will create the atmosphere for negotiation.
Take immediate steps to prevent other battlegrounds in Southeast Asia by curtailing our military buildup in Thailand and our interference in Laos.
Realistically accept the fact that the National Liberation Front has substantial support in South Vietnam and must thereby play a role in any meaningful negotiations and in any future Vietnam government.
Set a date that we will remove all foreign troops from Vietnam in accordance with the 1954 Geneva agreement.
Part of our ongoing commitment might well express itself in an offer to grant asylum to any Vietnamese who fears for his life under a new regime which included the Liberation Front. Then we must make what reparations we can for the damage we have done. We most provide the medical aid that is badly needed, making it available in this country if necessary.
Protesting The War
Meanwhile we in the churches and synagogues have a continuing task while we urge our government to disengage itself from a disgraceful commitment. We must continue to raise our voices if our nation persists in its perverse ways in Vietnam. We must be prepared to match actions with words by seeking out every creative means of protest possible.
As we counsel young men concerning military service we must clarify for them our nation’s role in Vietnam and challenge them with the alternative of conscientious objection. I am pleased to say that this is the path now being chosen by more than seventy students at my own alma mater, Morehouse College, and I recommend it to all who find the American course in Vietnam a dishonorable and unjust one. Moreover I would encourage all ministers of draft age to give up their ministerial exemptions and seek status as conscientious objectors. These are the times for real choices and not false ones. We are at the moment when our lives must be placed on the line if our nation is to survive its own folly. Every man of humane convictions must decide on the protest that best suits his convictions, but we must all protest.
There is something seductively tempting about stopping there and sending us all off on what in some circles has become a popular crusade against the war in Vietnam. I say we must enter the struggle, but I wish to go on now to say something even more disturbing. The war in Vietnam is but a symptom of a far deeper malady within the American spirit, and if we ignore this sobering reality we will find ourselves organizing clergy- and laymen-concerned committees for the next generation. They will be concerned about Guatemala and Peru. They will be concerned about Thailand and Cambodia. They will be concerned about Mozambique and South Africa. We will be marching for these and a dozen other names and attending rallies without end unless there is a significant and profound change in American life and policy. Such thoughts take us beyond Vietnam, but not beyond our calling as sons of the living God.
In 1957 a sensitive American official overseas said that it seemed to him that our nation was on the wrong side of a world revolution. During the past ten years we have seen emerge a pattern of suppression which now has justified the presence of U.S. military “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. n 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 thosse conditions of poverty, insecurity and injustice which are the fertile soil in which the seed of communism grows and develops.
The People Are Important
These are revolutionary times. All over the globe men are revolting against old systems of exploitation and oppression and out of the wombs of a frail world new systems of justice and equality are being born. The shirtless and barefoot people of the land are rising up as never before. “The people who sat in darkness have seen a great light.” We in the West must support these revolutions. It is a sad fact that, because of comfort, complacency, a morbid fear of communism, and our proneness to adjust to injustice, the Western nations that initiated so much of the revolutionary spirit of the modern world have now become the arch anti-revolutionaries. This has driven many to feel that only Marxism has the revolutionary spirit. Therefore, communism is a judgement against our failure to make democracy real and follow through on the revolutions we initiated. Our only hope today lies in our ability to recapture the revolutionary spirit and go out into a sometimes hostile world declaring eternal hostility to poverty, racism, and militarism. With this powerful commitment we shall boldly challenge the status quo and unjust mores and thereby speed the day when “every valley shall be exalted, and every moutain and hill shall be made low, and the crooked shall be made straight and the rough places plain.”
A genuine revolution of values means in the final analysis that our loyalties must become ecumenical rather than sectional. Every nation must now develop an overriding loyalty to mankind as a whole in order to preserve the best in their individual societies.
This call for a world-wide fellowship that lifts neighborly concern beyond one’s tribe, race, class and nation is in reality a call for an all-embracing and unconditional love for all men. This oft misunderstood and misinterpreted concept — so readily dismissed by the Nietzsches of the world as a weak and cowardly force — has now become an absolute necessity for the survival of man. When I speak of love I am not speaking of some sentimental and weak response. I am speaking of that force which all of the great religions have seen as the supreme unifying principle of life. Love is somehow the key that unlocks the door which leads to ultimate reality. This Hindu-Moslem-Christian-Jewish-Buddhist belief about ultimate reality is beautifully summed up in the first epistle of Saint John:
Let us love one another; for love is God and everyone that loveth is born of God and knoweth God. He that loveth not knoweth not God; for God is love. If we love one another God dwelleth in us, and his love is perfected in us.
Let us hope that this spirit will become the order of the day. We can no longer afford to worship the god of hate or bow before the altar of retaliation. The oceans of history are made turbulent by the ever-rising tides of hate. History is cluttered with the wreckage of nations and individuals that pursued this self-defeating path of hate. As Arnold Toynbee says : “Love is the ultimate force that makes for the saving choice of life and good against the damning choice of death and evil. Therefore the first hope in our inventory must be the hope that love is going to have the last word.”
We are now faced with the fact that tomorrow is today. We are confronted with the fierce urgency of now. In this unfolding conundrum of life and history there is such a thing as being too late. Procrastination is still the thief of time. Life often leaves us standing bare, naked and dejected with a lost opportunity. The “tide in the affairs of men” does not remain at the flood; it ebbs. We may cry out deperately 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.
Source – BRC NEWS
It Was Not a Mistake
On January 15, 1973 Richard Nixon announced a halt to offensive operations by US forces in Vietnam. Twelve days later a peace agreement was signed in Paris between the United States, northern Vietnam, the US client regime in Saigon, and the Provisional Revolutionary Government of southern Vietnam. This agreement called for an immediate ceasefire and called for the Vietnamese to negotiate a political settlement regarding the fate of southern Vietnam.
The January 27th agreement was the same as one that Saigon had refused to sign three months earlier. The interlude between the two dates saw some of the heaviest bombing of the entire conflict by the United States Air Force (USAF). I vividly recall listening to the news broadcasts on Armed Forces Radio and watching the German telecasts reporting the bombing. Cynically called Operation Linebacker II by the Nixon administration, it is estimated that this particular round of carpet bombing killed more than 1600 northern Vietnamese civilians, including over 200 at Hanoi’s Bach Mai hospital alone. I personally attended two protests in Frankfurt am Main against the so-called Christmas bombings. Similar protests occurred around the world.
The peace agreement did not stop the war. It did provide Nixon and Kissinger with a way to complete their policy of Vietnamization. US troops began to be withdrawn at a greater pace and southern Vietnamese troops (ARVN) began to replace the withdrawing forces. US forces on the ground were officially only serving as advisors. Anecdotal evidence suggests that USAF planes continued to bomb, although the missions were now officially led by southern Vietnamese flyers. As many a GI, sailor, or Marine who was stationed in (or off the coast of) Vietnam after the peace agreement was signed can tell you, the war did not end. However, the will to fight among southern Vietnamese forces was rapidly fading. Since 1971, friends of mine returning from battle had been telling stories of outright refusal of orders by entire units of ARVN and US forces. Others told me that their bosses told them to “just stay out of sight and stay alive.” The official word was that no US combat soldiers remained in Vietnam after March 1973. Reflecting the mood among US voters, Congress cut off all official military aid to the Saigon government in 1974.
I returned to the United States in August 1973 and began college in the Bronx. Although there were some meetings and even a small protest or two regarding the continued funding of the war against the Vietnamese (and the unofficial presence of thousands of troops), most of the political activity was focused on the CIA/ITT assisted coup in Chile and the growing calls for Nixon’s impeachment. One memorable protest against the US funding of the failing Saigon endeavor to survive the will of the Vietnamese people was a takeover of the Statue of Liberty by a small band of Vietnam Veterans Against the War (VVAW) and members of the Attica Brigades. Both of these groups were left anti-imperialist in nature and allies of the post-SDS formation known as the Revolutionary Unions. John Kerry and the VVAW had parted ways many months before; Kerry had always represented the less-radical (some would say rightwing) elements of the VVAW and the antiwar movement in general. His departure from the VVAW was not a surprise, especially considering the growing radicalization of the organization’s membership. Kerry considered the US policy in Vietnam a mistake. Much of the antiwar movement saw it as standard operating procedure. Obviously, each understanding depended on one’s interpretation of history.
True to form, John Kerry’s understanding of history has served him well in the halls of empire. Indeed, he may very well become the next Secretary of State; successor to another of the anti-Vietnam war movement’s imperial apologists, Hilary Clinton. Neither Kerry nor Clinton ever considered the argument that the US war in Vietnam was part and parcel of a policy with economic and political domination of the world as its goal. Instead, they preferred to believe that the slaughter of millions of Vietnamese, the creation of hundreds of thousands of refugees, and the destruction of a land, was just a mistake. The overall policy was a good one, merely desiring to bring democracy and freedom to those same people being murdered and maimed.
Since that day in 1973, the United States has been involved in some kind of military conflict almost without a let up. Democrat and Republican, right wing and liberal, the battle for world hegemony continues unabated. Low-intensity conflicts that included the massacre of Salvadoran farmers by US-funded death squads and militaries; the murderous subversion of a popular government by CIA- contra forces in Nicaragua; the arming of religious extremists in Afghanistan to fight a secular and progressive government in Kabul; the imposition of sanctions against the Iraqi people causing the deaths of over a half-million people (leading Democratic Secretary of State Albright to state the deaths were “worth the price”); and the never-ending support for Israel’s brutal and Orwellian occupation of Palestine. All of these elements and hundreds more are what describe US foreign policy. They are not mistakes any more than the US war on the Vietnamese people was a mistake. Indeed, they are the price the world must pay.
In the weeks to come, there will be a parade of powerful men and women from the nation’s elites appearing before committees of the Senate. These individuals will be auditioning for their roles in the new White House administration. Some, like John Kerry, will face some loud opposition from the ultra-right members of that legislative body. Don’t be fooled by the bombast. The proof that the individual being questioned and the individuals doing the questioning agree is in the history briefly noted above. As long as those in both seats believe in the ideology of empire, Washington’s march will never fall and only rarely stumble.
Ron Jacobs is the author of The Way the Wind Blew: a History of the Weather Underground and Short Order Frame Up.
“Not only crop destruction, but US policies of extensive bombing, defoliation, and relocation of people from the countryside seem clearly to fall within the definition of crimes against humanity and war crimes,” wrote the Stanford Biology Group in a report entitled The Destruction of Indochina.
As part of a deliberate campaign of environmental destruction during its war against Vietnam, the US sprayed the countryside with herbicides containing carcinogenic chemicals to destroy tropical forest foliage and agricultural crops. The objectives of this diabolical program, which perhaps should be called “death by defoliant,” were threefold: first, to deprive the Vietnamese resistance fighters of the National Liberation Front (NLF) of hiding places and cover; second, to starve them into surrender by wiping out their food supply; and third, to drive rural peasants to urban areas controlled by the US-backed regime in an attempt to decimate popular support for the NLF.
Code-named Operation Hades and later Ranch Hand, the aerial application of the defoliant known as Agent Orange, which was manufactured by Dow Chemical and Monsanto, extended from August 1961 until August 1970, before being suspended by Deputy US Secretary of Defense David Packard. Some 49 million liters of the lethal herbicide were sprayed over 12 percent of the land area of Vietnam using average application rates 13 times higher than those recommended by the US Department of Agriculture for domestic weed control.
Agent Orange, so called because of the herbicide’s orange striped container, is a mixture of 2,4-dichlorophenoxyacetic acid (2,4-D), and n-butyl-2,3,4-trichlorophenoxyacetate (2,4,5-T), both of which are likely carcinogens according to the International Agency for Research on Cancer (IARC), which is affiliated with the World Health Organization (WHO).
Over 18 million kilograms of 2,4,5-T, which constitutes 50 percent of Agent Orange, were sprayed on Vietnam as part of the fiendish US war crimes there.
By 1966, 2,4,5-T had been shown to cause greatly increased rates of birth defects, a fact which was suppressed by the US Government but confirmed by news reports from Saigon of increased birth deformities. The 2,4,5-T was also found to have been contaminated with TCDD (2,3,7,8-Tetrachlorodibenzo-p-dioxin), a known carcinogen described as “perhaps the most toxic molecule ever synthesized by man.” That the executives at Dow Chemical were well aware of the toxicity of the dioxin-contaminated 2,4,5-T was confirmed by an intra-company memo dated 22 February 1965.
As a result of the immoral and irresponsible herbicide spraying by the US under Operation Ranch Hand, it is estimated: 4.8 million Vietnamese were directly exposed to Agent Orange; 800,000 people suffer serious health problems and require constant medical attention; and 50,000 deformed children were born to parents who were either directly sprayed with defoliant or were exposed through consumption of contaminated food and water.
In 1990, in order to keep the Agent Orange atrocities under wraps, the White House under President Ronald Reagan ordered the cancellation of a 1987 Center for Disease Control study, which had concluded that Vietnam veterans ran a 50-percent increased risk of developing non-Hodgkin’s lymphoma (NHL), a type of blood cancer, as compared to veterans who had been stationed elsewhere. Today, the US Veterans’ Administration assumes that all military personnel who served in Vietnam from 1962 to 1975 were exposed to Agent Orange.
Since then, research has linked Agent Orange exposure to the following cancers: Soft tissue sarcoma; NHL; Hodgkin’s disease; and Chronic lymphocytic leukemia (CLL), including hairy cell leukemia and other chronic B-cell leukemias. Evidence also suggests a link between Agent Orange exposure and respiratory cancers, prostate cancer and multiple myeloma. Also, sufficient evidence exists suggesting Agent Orange exposure is linked to Chloracne, Amyloidosis, Transient peripheral neuropathy, Parkinson’s disease, Porphyria cutanea tarda, High blood pressure, Ischemic heart disease, Type 2 diabetes, and Spina bifida in children of those exposed.
In addition, exposure to the dioxin-laden chemical has been shown to be a risk factor in a number of cancers, diseases and other conditions, including: immune deficiency; reproductive and developmental abnormalities; central and peripheral nervous system pathology; endocrine disruption; diabetes; decreased pulmonary functions and bronchitis; eyelid pathology; altered serum testosterone levels; skin rashes; and thyroid disorders.
And the remnants of Agent Orange from the US war against Vietnam continue the legacy of death by defoliant:
The environment around many former US military bases is still contaminated,
Heavily sprayed areas remain a source of dioxin contamination,
Dioxin levels around Da Nang are 300 to 400 times higher than internationally accepted limits,
Over a million hectares of forests have been destroyed, causing a loss of ecological equilibrium,
Birds and animals have been destroyed along with forests either by direct spraying or as a result of destruction of food sources,
Barren, dry lands still exist in provinces in southern Vietnam where nothing grows,
And higher rates of birth defects exist among residents of sprayed regions and among families of veterans who fought in the south.
Agent Orange defoliation operations by the US were not limited to Vietnam, either, but were also conducted in Korea in the demilitarized zone (DMZ). From 1968 to 1969, over 220,000 liters of Agent Orange were sprayed over some 8,500 hectares of Korean land near the DMZ, affecting an estimated 4,000 US and 30,000 Korean soldiers. Others claim that the deadly defoliant was used there as far back as the late 1950s. According to a US Veterans’ Administration press release, “VA will presume herbicide exposure for any Veteran who served between April 1, 1968, and Aug. 31, 1971, in a unit determined by VA and the Department of Defense (DoD) to have operated in an area in or near the Korean DMZ in which herbicides were applied.”
The use of Agent Orange in Korea is particularly relevant to the writer, since I served in the US Army from August 1969 to August 1970 as a driver with the 2nd Supply and Transport Battalion at Camp Jessup, Munson, Korea located a few kilometers south of the DMZ. I was shocked to learn that I, too, must have been exposed to Agent Orange while carrying out my driving duties all around the region. Perhaps exposure to Agent Orange caused my thyroid problems or my children’s developmental disorders; lacking clear evidence, I don’t know for certain. But I would find comfort in knowing the truth – as no doubt would every victim of this horrific herbicide – even 40+ years after the fact.
Veteran Chuck Searcy, who returned to Vietnam to help with humanitarian programs for disabled children, said, “For me, the evidence is clear. I know it’s difficult to say 100 percent that this is the result of Agent Orange, but if you can find no other reason, then I agree with these families who believe the problem is the result of Agent Orange.”
In a February 2008 decision, the US second circuit Court of Appeals dimmed Agent Orange victims’ hopes of bringing to justice the criminal US government and complicit chemical companies responsible for Agent Orange. The Vietnamese plaintiffs then appealed to the US Supreme Court, which on 2 March 2009 refused to hear the case, bringing an end to litigation, but not the decree on the victims of death by defoliant.
Thus, almost 40 years have passed since the end of the US war against Vietnam, but for over 4 million Vietnamese and other victims of exposure who suffer profoundly both mentally and physically each day, this crime against humanity remains unpunished.
Yuram Abdullah Weiler is a freelance writer and political critic who has written dozens of articles on the Middle East and US policy. A former engineer with a background in mathematics and a convert to Islam, he currently writes perspectives on Islam, social justice, economics and politics from the viewpoint of an American convert to Shia Islam, focusing on the deleterious role played by the US in the Middle East and elsewhere.
This is the English-language version of Defoliated Island, a Japanese award-winning documentary about the usage of Agent Orange on Okinawa during the Vietnam War. Produced by Okinawa TV station, QAB, the show won national acclaim in Japan when it was first aired in May 2012.
- US Department of ‘Defense’ is the Worst Polluter on the Planet (Aletho News)
- The History of Agent Orange (Aletho News)
- 50 Years of Agent Orange (Aletho News)
- Agent Orange – Vietnam (Aletho News)
journeymanpictures | April 3, 2008
- Death by defoilant, US war on the environment (alethonews.wordpress.com)
The use of Agent Orange during the Vietnam War means that for many the war never ended. They’re still suffering the effects of chemical warfare.
Produced by ABC Australia
- U.S. Finally Cleaning Up Some of Its Agent Orange Mess in Vietnam (alethonews.wordpress.com)
More than 50 years after it first sprayed Agent Orange in Vietnam, the U.S. government has started a program to help clean up a small portion of the contamination it caused during the war.
The Obama administration plans to spend $43 million over four years to remediate an area near Da Nang in central Vietnam. A former U.S. air base left behind large swaths of land polluted with dioxin, the chemical contaminant in Agent Orange that can cause cancer, birth defects, and other diseases.
In a country that commemorates the 10 years of American spraying, many Vietnamese reacted bitterly toward the news, calling the program too little and too late. Many in the country were incensed that Dow Chemical, a producer of the poison, was allowed to be a sponsor at the Olympic Games this year.
Nguyen Van Rinh, a retired Vietnamese military commander who now chairs the Vietnam Association for Victims of Agent Orange/Dioxin, told The New York Times: “The plight of Agent Orange victims continues. I think the relationship would rise up to new heights if the American government took responsibility and helped their victims and address the consequences.”
It is estimated that the U.S. military sprayed about 20 million gallons of Agent Orange and other herbicides in Vietnam, Cambodia, and Laos from 1961 to 1971. More than five million acres of forest and cropland—an area roughly the size of New Jersey—were destroyed by the defoliants.