leftlibertarian.org

Everything old is new again.

Please bear the following facts in mind.

If you and your family are trying to escape the Chinese government’s coercive population control policies — if, for example, you are a man, and your wife has been forced into an abortion by threats or violence from the government, and even if you, yourself, have been threatened with government-forced sterilization; or if you are a woman, and you have been forced into an abortion by the government, but you don’t want to be forced to live apart from your life partner — if, that is, either you or your life partner has been held down, under threat of violence, and had your reproductive organs cut into, against your will, by order of the State, and it’s perfectly likely to happen to you again if you go on living in China — well, then, I’m sorry, but that just isn’t a good enough reason for the United States government to consider you and your family Officially Persecuted by the Chinese government, and thus not enough for them to get out of your way and leave you alone to live your life peacefully within the borders that the U.S. government claims the right to fortify. They are especially unlikely to consider your persecution important enough to merit asylum if the Chinese government, as part of those same population control policies, refuses to write down a legal record of your marriage to the man or woman that you wed years ago and have lived with ever since. In fact a panel of comfortable American judges will sneer down at you, from their politico-moral high ground, that legal marriage reflects a sanctity and long-term commitment that other forms of cohabitation simply do not. Your actual, real-life marriage doesn’t count, because the government that is persecuting you won’t recognize it. Your suffering and the violation of your body, or your spouse’s body, by a violent government, don’t matter to this government, because it won’t count them as real persecution. So instead of leaving you alone, this government will roust you up out of your new home, and march you out at bayonet-point, and ship you out of the country, back to the tormentors in China who you risked everything to escape.

If you are a woman from the Republic of Guinea, and, when you were a child, you were held down and had your clitoris cut out with a knife, without anesthesia, and if, after being forced to suffer this painful and traumatizing mutilation of your body, you make a deliberate decision to get out of the country, perhaps because it hurt you, and perhaps because the effects still hurt you, and perhaps because you didn’t want it and now you just can’t stand to live in the place where it was done to you, and perhaps because you don’t want your daughters to be forced into the same thing — well, I’m sorry, but according to the United States Department of Homeland Security and the United States Department of Justice [sic], that just isn’t a good enough reason to consider you Officially Persecuted in Guinea, and thus not enough reason for them to get out of your way and leave you alone to live your life peacefully within the borders that the U.S. government claims the right to fortify. Because, hey, you’re damaged goods now and you don’t have any clitorises left for them to cut out. Your suffering and the violation of your body, by certain violent members of your community, don’t matter to them, because it won’t count them as real persecution. So instead of leaving you alone, this government will roust you up out of your new home, and march you out at bayonet-point, and ship you out of the country, back to the tormentors in Guinea who you risked everything to escape.

If you and your family are from Iraq, and, because of the crushing poverty and the tremendous danger to your life and limb which you face — due to the United States government’s own war and bombing and occupation in Iraq; or due to threats from the government-backed and freelance ethnic-cleansing death squads, which have flourished under that occupation; or due to the crossfire in the endless battles between the United States government’s occupying forces and Iraqi insurgents — if, because of all that, you are one of the 2.5 million Iraqis who have fled the country in order to try to find a new home (either temporarily or permanently) where you can live your life free of fear and starvation and unspeakable daily violence, and now you find yourself stuck — like 2.4 million of your fellow Iraqis — in some hellhole refugee camp or urban ghetto in neighboring countries like Syria or Jordan, where conditions are awful, where you are surrounded by suffering, where you cannot legally work for pay and have little or nothing to do other than take hand-outs and fill out paperwork for UNHCR, while you watch your life savings drain away in the effort to keep yourself alive for a few more months while you wait, and wait, and wait, and if you don’t happen to be one of the 500 people per year who are eligible for Special Immigration Visas in return for collaborating with the U.S. government’s occupying forces in Iraq, and you don’t happen to be one of the quota of only a few thousand Iraqi refugees that the U.S. government has agreed to accept each year — well, then, I’m sorry, but according the United States government that just isn’t a good enough reason to get out of your way and leave you alone to travel to the United States and live your life peacefully within the borders that the United States government claims the right to fortify. Your suffering, and the danger to your life or the lives of your loved ones, by any one of the countless armies and armed factions rampaging through Iraq, don’t matter enough to them for them to reconsider their immigration quota policy. So this government will keep you penned up in your hellhole ghetto, where you can die for all they care, or, if you somehow get to America, this government will march you out at bayonet-point, and ship you out of the country, back to the ghetto conditions or to the tormentors in Iraq who you risked everything to escape.

This is life, such as it is, under government immigration controls. It is life as it always will be, as long as politicians and bureaucrats have the power to pick and choose whose reasons for wanting to cross an arbitrary line on a map are good enough, and whose are not.

But it is criminal that there is even one single refugee in this world who cannot immediately find asylum and a chance to make a new life and a new home for herself in a new country.

It is inexcusable that, in the name of the ethno-political system of international apartheid, the governments of the world continue to collaborate in violence against women, in forced starvation, and in ethnic cleansing, by forcing peaceful women and men into refugee ghettoes or, worse, by forcing peaceful women and men back into the maws of the very governments or violent factions who intend to devour them.

It is obscene that a bunch of politicians and unaccountable bureaucrats from the United Nations or the U.S. government would be invested with the power to sit in judgment, from their comfortable offices, on the most marginalized, the most exploited, and the most oppressed people in the world, so that they put all their conventional prejudices and political blinders to work in picking and choosing whose suffering should count as real, in the eyes of the governments of the world, or whose suffering, if acknowledged as real by the government, is important enough to let them into a tiny quota that the government will allow to cross an arbitrary line on a map.

The S.S. St. Louis still sails the seas today, a ghost ship with ghost passengers, without rest and without safe harbor. It will haunt the world forever, as long as this system of international apartheid is enforced.

And all for what? To avoid the voluntary co-mingling of people from different countries? To ensure that the people of the world hear only one language, live and work with people of only one nationality, remain segregated, either by penning them up in their government-appointed place or else by making sure you can monitor all their movements according to a government-created system of passbooks and minders? The idea would be laughable if not for all the ghosts—the ghosts of millions upon millions of real, living, irreplaceable and unique individual people, who were turned back, ruined, persecuted, mutilated, tortured, starved, and murdered for the sake of that idea.

There is another way. A way in which the living can finally live, and the dead can finally rest, in peace. But that other can only become a reality when people are free to move from one place to another, and their reasons, their suffering, and their lives cannot be measured and found wanting by entitled strangers with the power to turn them back and force them back to the tormenters that they risked everything to escape. It can, that is to say, only become a reality with the immediate, unconditional, and complete abolition of all government border controls, and with universal amnesty for all currently undocumented immigrants.

There’s no room for compromise or moderation in the politics of immigration when real people’s bodies and real people’s lives are hanging in the balance. As they are all over the world today.

See also:

• The Collateral Repair Project is a grassroots project providing direct aid to Iraqi civilians who live as refugees within Iraq and in surrounding countries.
• Rad Geek @ feministe (2005-02-02): Free Rodi Alvarado and all political prisoners!
• Rad Geek, comments on feministe (2006-05-19): When Immigration Goes Hard-Line
• GT 2008-01-31: Bordercrats Against Joy and Plenty
• GT 2007-12-17: International apartheid in Roswell
• GT 2007-11-12: Sin Fronteras

14 May 2008

Quaker meetings would occasionally distill their discussions over war taxes and the payment of militia exemption fines into a consensus statement, which they would publish as a record of the current understanding of the Meeting.

Here are some examples:

Philadelphia Yearly Meeting, 1755

When goods have been distrained from any Friends, on account of their refusal to pay fines for non-performance of military services, and the officers, after deducting the fines and costs, propose to return the remainder, it is the sense of this meeting, that Friends should maintain their testimony by suffering, and not accept such overplus, unless the same or a part of it is returned without a change of the species.

By “a change of the species” I believe what is meant is that a Friend whose property was seized is free to take back the property itself, or some part of it, if it is later returned to him, but he is not free to take back money in exchange for any of the property.

Kingwood Monthly Meeting, 1757

An extract from the Minutes of the last Q.M. held at Burlington concerning such as make profession with us that pay fines to screen themselves from distress for their neglect or refusal to act in military services was read and the clerk is desired to enter the same at large in the Monthly Meetings books of Minutes which is as follows vizst. At a Q.M. held at Burlington the 28^th of the 2^d month 1757 as to that part of the report from the Bethlehem requesting the advice of this meeting touching those that pay fines to screen themselves from distress when it is likely to come among them through their neglecting military service, after weighty consideration it is the judgment of this meeting that such ought to be tenderly but earnestly labored with to convince their judgments of the manifest breach of our ancient Christian testimony such a conduct must always make, as well as the inconsistency of it with our profession, and, after a suitable labor and Christian forbearance it appears there is no hope of such being reclaimed, judgment is to be placed upon them in the manner prescribed by the discipline.

London Yearly Meeting, 1760

We are sorrowfully affected to find that some Friends have failed in the maintenance of our Christian testimony against wars and fighting, by joining with others to hire substitutes, and by the payment of money to exempt themselves from personal service in the militia: a practice inconsistent with our testimony to the reign of the Prince of Peace.

Rhode Island Yearly Meeting, 1760

We are sorrowfully affected, by the answers to the queries, that some friends have failed in the maintenance of our Christian testimony against wars and fighting, by joining with others to hire substitutes, and by the payment of money to exempt themselves from personal service, in the militia; a practice inconsistent with the testimony to the reign of the Prince of Peace which our ancients received, and were concerned to maintain through cruel sufferings, and which the faithful in this day dare not shrink from. This defection from our Christian testimony and general practice having been matter of sorrow to this meeting, we are concerned strongly to advise against it, and that friends everywhere stand faithful and single in their dependence on the Lord for preservation, who alone is forever able to keep in perfect safety. And if suffering be the lot which does result from such obedience to the divine requiring, such will, as they abide in the simplicity and innocence of truth, reap the fruits of peace in their own bosom. Let therefore the care of friends, in their several monthly meetings, be exerted to prevent any contributions for hiring substitutes, or other methods of exempting themselves from the militia, inconsistent with our well-known testimony.

Rhode Island Yearly Meeting, 1762

It is our sense and judgment, that we cannot, consistently with our well-known principles, actively pay any rate or assessment on any town or class of men, which may be imposed for not raising the quotas or number assigned them to raise for any military purpose; whether it be as a fine for neglect, or as an equivalent for such quotas or detachment; nor any rates or assessments made for the advancing of the hire or enlisting-money of volunteers, or which may be expressly therein ordered to be given or paid to military men.

Philadelphia Yearly Meeting, 1775

[A]s many Friends have expressed that a religious objection is raised in their minds against receiving or paying certain bills of credit, issued expressly for the purpose of carrying on the war, apprehending that it is a duty required of them to guard carefully against contributing thereto in any manner, we therefore fervently desire that such who are not convinced that it is their duty to refuse those bills, may be watchful over their own spirits, and abide in true love and charity, so that no expressions or conduct, tending to the oppression of tender consciences, may appear among us. And we likewise affectionately exhort those who have this religious scruple, that they do not admit or indulge any censure in their minds against their brethren who have not the same; carefully manifesting, by the whole tenor of their conduct, that nothing is done through strife and contention, but that they act from a clear conviction of Truth in their own minds; showing forth, by their meekness, humility, and patient suffering, that they are followers of the Prince of Peace.

Philadelphia Yearly Meeting, 1776

It is the judgment of this meeting that a tax levied for the purchasing of drums, colors, or for other warlike uses, cannot be paid consistently with our Christian testimony.

Philadelphia Yearly Meeting, 1778

We find in several different quarters a religious scruple has appeared and increases among Friends, against the payment of taxes, imposed for the purpose of carrying on the present war; they being deeply concerned and engaged faithfully to maintain our Christian testimony against joining with or supporting the spirit of wars and fightings, which has remarkably tended to unite us in a deep sympathy with the seed of life in their hearts.

And feeling a sincere desire for the advancement of the kingdom of the Prince of Peace, in such a gradual progress as may be consistent with his Divine will; we earnestly recommend to all the members of our religious society, that in singleness of heart we may be truly exercised in giving due attention to the dictates of unerring grace, and strictly careful not to stifle or suppress the secret monitions thereof in our own minds. And that all may be closely excited to watchfulness and care to avoid complying with the injunctions and requisitions made for the purpose of carrying on war, which may produce uneasiness to themselves and tend to increase the sufferings of their brethren; which we apprehend will be the most effectual means of advancing our Christian testimony in purity, and preserving us in a conduct consistent with the holy principles we profess. And we shall experience fervent love and concord to prevail among us, which will enable us to seek and promote the edification one of another, in that faith which works by love, freed from every censure inconsistent therewith

Philadelphia Yearly Meeting, 1779

We are desirous and earnestly recommend, that Friends in every quarter be encouraged to attend to their tender scruples against contributing to the promotion of war, by grinding of grain, feeding of cattle, or selling their property for the use of the army, or other such warlike purposes.

Philadelphia Yearly Meeting, 1780

That our Christian testimony to the principles of peace may be consistently maintained, Friends should scrupulously avoid selling, hiring or renting their property for military purposes, as well as all transactions in the line of their business occupations, which directly contribute to furnishing military supplies. They should not share in the spoils of war by purchasing or selling prize goods, nor ship goods in armed vessels. They should refrain from paying taxes for the express purpose of war, from hiring substitutes, or paying money in lieu of personal military service, and from taking part in public meetings intended to promote the prosecution of war, or writing or speaking in advocacy of it. Where deviations in any of these respects occur, tender dealing and advice should be extended to the individuals in order to their convincement, and if this proves ineffectual, Monthly Meetings should proceed to testify against them.

Philadelphia Yearly Meeting, 1780

A living concern for the advancement of our testimony to the peaceable kingdom of Christ, continuing to spread in many minds, we fervently desire that the members of our religious society may carefully avoid engaging in any trade or business promotive of war; sharing or partaking of the spoils of war by purchasing or selling prize goods; importing or shipping goods in armed vessels; paying taxes for the express purpose of war; grinding of grain, feeding of cattle, or selling their property for the use of the army: that through a close attention to the monitions of divine grace, and guarding against the suppression of it either in themselves or others, they may be preserved in a conduct consistent with our holy profession, from wounding the minds or increasing the sufferings of each other; not at all doubting, that He to whom appertains the kingdom and the power, who is wonderful in working, will continue to carry on and perfect his blessed cause of peace in the earth. A solid attention to this concern is recommended to Quarterly, Monthly, and Preparative meetings, and to our brethren in general; it being the judgment of this meeting, that if any of our members do either openly or by connivance, pay any fine, penalty or tax, in lieu of personal service for carrying on war; or allow their children, apprentices or servants to act therein; or are concerned in arming or equipping vessels with guns, or in dealing in public certificates, issued as a compensation for expenses accrued, or services performed in war; that they be tenderly dealt with.

London Yearly Meeting, 1781

It is recommended to Friends everywhere, to take into their serious consideration the inconsistency of any under our profession suffering their temporal interest to induce them in any manner to contribute to the purposes of war.

Rhode Island Yearly Meeting, 1781

We advise that all friends carefully avoid censuring or judging each other, in respect to the payment or non-payment of any taxes, a part whereof goes to the support of war, and a part for civil government.

And it is recommended to friends every where, to take into their serious consideration the inconsistency of any under our profession, suffering their temporal interest to induce them in any manner to contribute to the purposes of war.

It is the concern of this meeting, to recommend to the several monthly meetings, that they, consistently with our ancient testimony, refuse the payment of all taxes, expressly or specially for the support of war, whether called for in money, provisions or otherwise; and that accounts of distraints for such taxes be sent up; and that such friends as do actively pay such taxes, be dealt with as disorderly walkers. We also desire, that all friends carefully avoid discouraging a tender scruple, which may arise in the minds of our brethren, respecting. the payment of taxes, a part whereof is evidently for the support of war; and that all be careful to manifest, by a steady, consistent conduct, that they singly aim to experience an advancement in the truth.

Philadelphia Yearly Meeting, 1790

That part of the proposed militia law which offers exemption to such person as conscientiously refuse to serve in the militia, upon condition of paying two dollars yearly towards defraying the expenses of civil government, coming under solid and deliberate consideration, it appears to be the united sense and judgment of this meeting, that no Friend can pay such fine or tax, consistent with our religious testimony and principle, it being a fine in lieu of personal services.

Philadelphia Yearly Meeting, 1790

It is the sense and judgment of this meeting, that it is inconsistent with our religious testimony and principles, for any Friend to pay a fine or tax levied on them on account of their refusal to serve in the militia, although such fine or imposition may be applied towards defraying the expenses of civil government; and where deviations in this respect occur, tender dealing and advice should be extended to the party, in order to their convincement and restoration; and where they continue so regardless of the sense and judgment of the body, that the labor of their friends proves ineffectual, Monthly Meetings should proceed to testify against them.

Rhode Island Yearly Meeting, 1808

It is our sense and judgment, that it will not be consistent with our testimony against war, for any of our members to receive pensions from government, for military services performed before they became members, though reduced to necessitous circumstances; but that this necessity should be relieved by monthly and quarterly meetings, and thereby preserve our religious testimony against the anti-christian practice of war, and manifest their sympathy for their brethren, by contributing to their comfortable support.

Ohio Yearly Meeting, 1819

Believing, as we do, that the spirit of the gospel breathes “peace on earth and good will to men,” it is the earnest concern of the Yearly Meeting, that Friends may adhere faithfully to our ancient testimony against wars and fightings, avoiding to unite with any in warlike measures, either offensive or defensive, that, by the innocency of our conduct, we may convincingly demonstrate ourselves to be real subjects of the Messiah’s peaceful reign, and be instrumental in the promotion thereof towards its desired completion, when, according to ancient prophecy, “the earth shall be full of the knowledge of the Lord, as the waters cover the sea; and its inhabitants shall learn war no more.”

That furnishing wagons, or other means for conveying of military stores, is a military service; and the care of elders, overseers, and faithful Friends, should be extended in christian tenderness and love, to such as deviate herein, in order to convince them of their error.

It is the fervent concern of the Yearly Meeting, to recommend to the deep attention of all our members, that they be religiously guarded against approving or showing the least connivance at war, either by attending at or viewing military operations, or in any wise encouraging the unstable, deceitful spirit of party, by joining with political devices or associations, however speciously disguised under the ensnaring subtleties commonly attendant thereon; but that they sincerely labor to experience a settlement on the alone sure foundation of pure, unchangeable truth, whereby, through the prevalence of unfeigned christian love and good will to men, we may convincingly demonstrate that the kingdom we seek is not of this world, but a kingdom and government whose subjects are free indeed, redeemed from those captivating lusts from whence come wars and fightings.

And that the members of our religious society would carefully avoid engaging in any trade or business promotive of war, sharing or partaking of the spoils of war, by purchasing or selling prize-goods, importing or shipping goods in armed vessels, paying taxes for the express purpose of war, or from pecuniary motives grinding of grain, feeding of cattle, or disposing of their property, for the use of the army; that through a close attention to the monitions of divine grace, and guarding against the suppression of it, either in themselves or others, they may be preserved in a conduct consistent with our holy profession, and from wounding the minds or increasing the sufferings of each other; not at all doubting that He to whom appertains the kingdom and the power, who is wonderful in working, will continue to carry on and perfect his blessed cause of peace on earth. A due attention to this concern is recommended to Quarterly, Monthly and Preparative meetings, and to Friends in general; it being the judgment of the Yearly Meeting, that if any of our members do, either openly or by connivance, pay any fine, penalty or tax, in lieu of personal service for carrying on war, or allow their children, apprentices or servants, (who are members,) to act therein, or are concerned in arming or equipping vessels with guns, or deal in public certificates issued as a compensation for expenses accrued, or services performed in war, that they be tenderly treated with, and, if they cannot be brought to an acknowledgement of their error, Monthly Meetings are authorized to disown them.

And finally, dear Friends, upon the calamitous subject of war, you are not ignorant of what adorns our profession. Let us seek peace and pursue it, remembering that we are called to love. Oh! that the smallest germ of enmity might be eradicated from our enclosures; and truly there is a soil in which it cannot live: this soil is christian humility. May we therefore be peaceable ourselves, in words and actions, seeking for that disposition in which we can pray to the Father of the Universe, that he may breathe the spirit of reconciliation into the hearts of his erring and contending creatures.

New York Yearly Meeting, 1839

Consonant with the precepts and doctrines of the gospel, which breathes peace on earth and good will towards men, we have found it to be our indispensable duty to bear a faithful testimony against war: it is, therefore, affectionately enjoined on the members of our Society, to demean themselves, on all occasions, in a christian and peaceable manner, demonstrating to the world, that they are uniform in profession and practice. Friends are earnestly advised not to unite with any, directly or indirectly, in a way calculated to promote the spirit of war, or which may encourage or strengthen them therein; to avoid engaging in any business tending to promote war, underwriting on armed vessels, or being concerned in any company where such insurance is made, or shipping or ordering goods shipped, in armed vessels.

But should members of our society be so unmindful of our christian testimony against war, as to bear arms, or actively comply with military requisitions, be concerned in warlike preparations, offensive or defensive, by sea or land, pay a fine, penalty, or tax, in lieu of personal service, deal in prize goods, directly or indirectly, or be concerned in promoting the publication of writings which tend to excite the spirit of war; advice should speedily be given them; and, after being tenderly treated with, in order to bring them to a sense of their error, in departing from this distinguishing testimony of the society, unless they give satisfaction to the monthly meeting, they are to be disowned.

New England Yearly Meeting, 1850

The Representatives of the Yearly Meeting of the Society of Friends for New England, being impressed with the importance of diffusing among their own members and in the christian community correct information on some points of our faith and practice, have, believed it right for them at this time to issue this address, to the end that the principles that we have ever maintained in relation thereto, since our origin as a people, may be faithfully supported by us, and clearly understood by others.

It is a time of much excitement in civil and religious society, and we are earnestly desirous that our members may individually seek to manifest on all occasions a meek and quiet spirit, ever demeaning themselves as good citizens, prompt in the support of right order, and in all things adorning the doctrines we profess, This has at all times been the concern of our Society. Acknowledging God as the alone Supreme Ruler of the conscience, they have been ever ready cheerfully to submit to all the laws and ordinances of men that did not conflict therewith, and to contribute to the support of well-ordered civil government,

We do indeed believe that war and fighting are contrary to the Divine Will, and unlawful for us as christians — and we cannot, therefore, in any way, countenance or contribute to military operations.

We believe that, under the Government of the Prince of Peace, swords are to be beaten into ploughshares and spears into pruning-hooks and men are to learn war no more. The nature of the christian dispensation, in contrast with the fierce passions of man, is beautifully portrayed by the evangelical prophet — “Every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire. For to us a child is born, to us a son is given; and the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end.” Isa. ix: 5, 6, 7.

When our Savior walked among men, he inculcated the principles of peace in clear and emphatic language, and by his own shining example. — “You have heard that it has been said, an eye for an eye, and a tooth for a tooth — but I say to you that you resist not evil.” — ”You have heard that it has been said, you shall love your neighbor and hate your enemy — but I say to you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you, that you may be the children of your Father which is in Heaven.” And in his own example, when he could have summoned twelve legions of angels to his rescue, he quietly submitted to his persecutors, and in the end offered the intercession, “Father forgive them, for they know not what they do.” The Apostle James in allusion to this subject queries, “From whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members?”

Believing, then, that under the christian dispensation, which was ushered in with the annunciation of “Peace on earth, good will toward men,” we cannot in any way be engaged in war or contribute to its support every faithful member of our body has felt bound conscientiously to abstain from all participation in it; — and in our earlier existence as a people, before our principles were well understood, we were subjected to the spoiling of goods, imprisonment and much suffering, on account of our religious scruples in this respect — but we dare not in the Divine sight do otherwise than steadfastly maintain our testimony, based as it is on the precepts of Him who was emphatically the Prince of Peace, and consonant with the doctrines and practice of his apostles and early followers.

Nor can we for conscience sake agree to any commutation for military requisitions; for hereby should we be consenting to the justness and propriety of the exaction. And in this we trust that those who view this subject differently from us, will discover no disposition to screen ourselves from onerous duties, but will do us the justice to believe that it is for the answer of a pure conscience to God, which is dearer to us than our natural lives. And for the sincerity of our motives we may appeal to the history of our Society, in which no instance will be found where a consistent member has ever borne arms, or voluntarily paid a fine or tax as an equivalent; but has chosen rather patiently to suffer whatever might be inflicted upon him for the support of his religious belief.

North Carolina Yearly Meeting, 1862

We have had the subject under serious consideration, and while in accordance with our last yearly meeting we do pay all taxes imposed on us as citizens and property-holders in common with other citizens, remembering the injunction, tribute to whom tribute is due, custom to whom custom, yet we cannot conscientiously pay the specified tax, it being imposed upon us on account of our principles, as the price exacted of us for religious liberty. Yet we do appreciate the good intentions of those members of Congress who had it in their hearts to do something for our relief; and we recommend that those parents who have, moved by sympathy, or those young men who, dreading the evils of a military camp, availed themselves of this law, shall be treated in a tender manner by their monthly meetings.

Philadelphia Yearly Meeting, 1863

In considering the present state of our beloved country, afflicted by the desolating war brought about by a wicked rebellion, our minds have been affectionately turned towards you, with strong desires that amid the contending passions and angry strifes which agitate many, we may not become forgetful of the responsibility resting upon us, but keep continually in view that we are called to give proof, in all our conduct and conversation, of being the meek and harmless disciples of the Prince of Peace.

We feel the seriousness of thus addressing you at the present time, and are solicitous that each one who is concerned to maintain the principles and testimonies of the gospel which we as a people have professed to the world, may gather to the unction received from the Holy One, which the apostle declared to the believers, abides in you and will teach you of all things, and is truth and no lie; that so we may all come to the unity of the faith and of the knowledge of the Son of God.

The position occupied by Friends in relation to war, to the right of liberty of conscience, and the duty of citizens to obey the laws and support civil government, is sometimes misunderstood for want of a just appreciation of the ground upon which we act. From its rise, the Society has ever entertained and declared views upon each of these subjects, consonant with the doctrines set forth in the gospel.

It has always believed that civil government is a divine ordinance, designed to promote the welfare and happiness of mankind, and that it is a Christian duty to live quiet and peaceable lives under it, in all godliness and honesty; to obey all laws which are not incompatible with the precepts of our holy Redeemer, and cheerfully to bear our full share of the public burdens.

While acknowledging their allegiance to government, and yielding to the powers that be, the right of exercising all the functions necessary for promoting the good of the people, Friends have ever held, that they, in common with all other Christians, are amenable to God alone for the exercise of liberty of conscience, which is an inherent and inalienable right, and that no earthly power possesses authority to take it away. The Great Author of our being requires that we should love Him above all, and worship Him in spirit and in truth. This can only be done as we yield humble obedience to his will, as revealed in the Holy Scriptures, or by his Spirit in the heart. Where any believe that will is thus made known to them, it is their duty to act in accordance therewith, and thus show their love and fidelity to Him who is their Creator and their Judge; and it is their right to do this without being hindered or molested by their fellow-man, provided, in all their actions, they have due respect to the rights of others, and violate none of the laws of Christian morality.

The tenor of the gospel establishes these truths, and the New Testament history of the Apostles shows, that they claimed and exercised the right of liberty of conscience — a conscience void of offence towards God and towards man. In pleading for it at the present time therefore, we are advancing no new claim; for since the day when it was declared we ought to obey God rather than man, down to the present time, true hearted Christians have often suffered wrong and outrage therefor; many laying down their lives rather than flinch from the performance of what they conscientiously believed to be their religious duty.

From the earliest rise of our Religious Body it has uniformly maintained a steadfast testimony against all wars and fightings, as arising from the corrupt propensities and lusts of man’s fallen nature, agreeably to the testimony of Holy Scripture; and as being contrary to the pure and peaceable religion of our Lord Jesus Christ, the great object of which is to bring “Glory to God in the highest, on earth peace, good-will towards men.” His glorious advent was foretold by the Prophet Isaiah under the character of the Prince of Peace, “upon whose shoulders the government should be,” and that “of the increase of his government and peace there should be no end.” His Kingdom is righteousness, peace and joy in the Holy Ghost. Within it therefore there can be nothing that will hurt or destroy, but all must be harmony and love. He enjoins upon all to submit to this government and enter this heavenly enclosure. In order to do this, He teaches them to love their enemies, to do good to them that hate them, and pray for them who despitefully use them and persecute them. He declared that He came “not to destroy men’s lives but to save them.” He drew a clear and strong contrast between the imperfect dispensation of the Mosaic Law and that of His blessed gospel, showing that the former had allowed the retaliation of injuries, “An eye for an eye, and a tooth for a tooth,” but that His commandment now is “I say to you that you resist not evil, but whosoever shall smite you on your right cheek, turn to him the other also.” In the prayer which our Saviour gave his disciples, He makes the measure of the forgiveness they are to ask from their Father in heaven, to be that which they show to those who offend them, “Forgive us our debts, as we forgive our debtors,” adding, “For if you forgive men their trespasses, your Heavenly Father will also forgive you: but if you forgive not men their trespasses, neither will your Father forgive your trespasses.” These are solemn words, applicable to every one, and which leave no room for the indulgence of those passions in which war and fightings originate and are carried on.

We know of no course of reasoning consonant with the New Testament, nor any circumstances, which can release us from the obligation to obey these plain and positive precepts of our Lord, or that can reconcile with them, the dreadful business of war. We have no more license to indulge in its cruel and revengeful spirit, than had the immediate followers of Christ; neither do we find any narrower limit allowed us for showing our love and good will to man.

The religious obligation resting on us to act consistently with our Christian faith, is paramount to any which could bind us, to yield an active compliance with the laws for maintaining or enforcing the performance of military duty Friends are restrained from any participation in war or military measures, not from any want of loyalty to the government, nor from a disposition factiously to obstruct the execution of the laws, nor yet to shelter ourselves from danger or hardship; but because the requirements made, in this particular, contravene what we believe to be the will of God, and we are bound to obey Him rather than man.

The wickedness and enormities of the rebellion which has plunged our country into the horrors of war, devastated many portions of it, caused a fearful sacrifice of human life, spread want and misery, and filled so many hearts and homes with sorrow, are abhorrent to our principles and feelings; and it is our fervent desire that it may please the Almighty Ruler of Nations, to quench the spirit of rebellion and anarchy, to stay the effusion of blood, and once more to establish peace and order throughout our afflicted land. But our religious belief as much restrains us from taking part in this war as in any other, and we claim the right of liberty of conscience, to act according to this belief, in this, as in every other article of our faith.

We are aware that large numbers of our fellow citizens look upon war in a different light from ourselves. While we mourn that it is so, we do not interfere with their liberty of conscience, and they can make no just claim to oblige us to conform our consciences to theirs, or to inflict punishment upon us. if we do not so conform.

The founders of the government of the United States upheld this principle, when they declared, in the first amendment to the Constitution, “Congress shall make no law respecting the establishment of religion, or prohibiting the free exercise thereof.” It is evident that “the free exercise of religion,” guaranteed in this deliberately adopted amendment, does not relate merely to the holding of abstract doctrines, but to the protection of the people in the exercise of all acts springing from their religious principles, which do not infringe on the rights of others, or violate the laws of Christian morality. Inasmuch, therefore, as the testimony against war has formed a part of the religious faith of the Society of Friends for more than two hundred years, a fact, of which the framers of the amendment, and those who adopted it, could hardly have been ignorant, it is reasonable and fair to conclude, that the conscientious scruple of Friends against participating in warlike measures, is conceded and fully protected by the above amendment; and that they are entitled to exercise and fully enjoy it, not only in virtue of their natural and inalienable right of liberty of conscience, but by the great charter of our national government, the instrument which secures the privileges and immunities of the citizens, and limits and controls the action of Congress and of every other department of the government.

Consistently with these views, Friends — while in accordance with the injunction, “Render to all their dues; tribute to whom tribute is due, custom to whom custom” — they have not scrupled to pay the taxes and duties levied for the general purposes of the government — cannot conscientiously and consistently pay money — however small or large the sum — levied solely for warlike purposes, or in lieu of military service; whether to hire a substitute to do that which we believe to be sinful, or as a tax for the exercise of the right of liberty of conscience. To exact such a fine or tax from those who withhold compliance with the law on conscientious ground, they feel to be inflicting a penalty for the religious faith of the sufferer; to be contrary to the spirit and precepts of the gospel, and subversive of our inalienable right, as well as an infringement of the free exercise of our religion, guaranteed in the Constitution. As well might we be required to pay because we believe in the divinity and atonement of Jesus Christ, in the Scriptures having been written by holy men of old as they were moved by the Holy Ghost, or because we decline to support a paid ministry, as that money should be demanded, or a penalty inflicted on us, because we believe the New Testament forbids all war, and that as Christians we cannot fight.

The object to which the penalty or commutation money may be applied does not change the principle. The money is demanded as an equivalent for military service or the price of liberty of conscience: it is not a mere voluntary gift; and though it may be used for that, to which, under other circumstances, Friends might freely contribute, the principle involved is the same; to pay it is an admission of the right of government to interfere with the religion of the citizens. Though the money may be applied to feed the hungry and clothe the naked, the payment of it in lieu of military service, is a practical avowal that human power may coerce a man’s conscience; and consequently that government may establish, by penal enactments, a State religion, and compel a man to pay towards its support; and virtually admits the persecutions of Friends and others, in past ages, for conscience sake, to have been a justifiable exercise of civil authority.

For our beloved friends, who are liable to the military draft, we feel deep and tender sympathy, and a Christian solicitude that, whatever may come upon them, they may not give way to fears or discouragement; but, in quietness and confidence, commit their cause to the keeping of Him who is wonderful in counsel and excellent in working. We believe it will contribute to their strength and stability, not to lend a willing ear to unsettling reports and suggestions, which may be abroad, respecting the consequences of not obeying the draft, but cultivate inward retirement and humble waiting upon the Lord; and should any be called to suffer in support of our precious testimony, strive to bear it in the gentle non-resisting spirit of the Lamb of God, who, when He was reviled, did not revile again, when He suffered He threatened not, but committed himself to Him who judges righteously.

The present is a serious and affecting crisis in the history of our country; and the position of Friends, as the advocates of peace on gospel ground, is one of great responsibility. We have no doubt of the solidity and rectitude of this ground, nor any fear of the consequences of standing upright upon it, in the meek and unresisting spirit of Christ. To all who do so, we believe Divine help and support will be granted in the needful time. Let, then, dear Friends, all our actions show that our profession of a conscientious testimony against war is a reality. Keep clear of business of any kind, which depends for its emoluments on its connection with war. Sorrowful indeed will it be, if any of the professed advocates of peace are found engaged in business which, in the eyes of a quick-sighted world, may cause the sincerity of our testimony to the peaceable principles of the gospel to be doubted, and give occasion for the charge of inconsistency, if not of hypocrisy, to be made against our religious profession.

We deem it cause of thankfulness that we live in a land where so many blessings and privileges are enjoyed, under a mild and liberal government; and desire that we all may evince our gratitude, by an uniformly peaceable and orderly demeanor; by a faithful performance of our civil duties, and a loyal and ready submission to the constituted authorities, in conformity with our religious principles, and as set forth in our Discipline, which says “We cannot consistently join with such as form combinations of a hostile nature against any, especially in opposition to those placed in sovereign or subordinate authority; nor can we unite with or encourage such as revile or asperse them.”

The favor of those in authority has often been extended to us, and demands our grateful acknowledgment; yet the kindness received, or harshness, should it be inflicted, is not to increase our loyalty or limit our obedience. We are bound conscientiously to render dutiful submission and scrupulous fidelity to government, when under suffering from those in authority, as well as when partaking of their favor.

The war in which the country is engaged has given rise to great suffering among those who were held in slavery. A very large number released since the conflict begun, are thrown upon the world in a state of extreme destitution, and under circumstances of great difficulty in providing for their wants. Long dependent on others for a scanty subsistence, and, after life-long toil, poorly requited, turned abroad without means, multitudes have perished from want, and many are dying daily from disease caused by exposure and insufficient food and clothing. Children of our common Father in heaven, these, and those who shall be brought under similar circumstances, have strong claims on our sympathy and aid, and we are glad to observe that Friends are manifesting a lively interest in their welfare, and liberally contributing to the supply of their needs. We trust this will continue and increase, and that Friends will not grow weary in their efforts. In carrying out this work of Christian benevolence, it is important that such measures should be adhered to, as will convey the relief directly to the objects it is intended for, and avoid all complications with military or other arrangements, which would compromise any of our religious principles.

May we all, dear Friends, allow the considerations which are herein brought before us, to rest with weight upon our minds, and incite us to watchfulness and prayer; that we may be redeemed from everything which leads to contention or discord, or betrays into unfaithfulness; and cultivate in ourselves those heavenly dispositions which make for peace; thus evincing that we are really the meek and self-denying followers of the merciful and compassionate Redeemer.

Canada Yearly Meeting, 1881

Consonant with the precepts and doctrines of the Gospel, which breathes peace on earth and good-will towards men, we have found it to be our indispensable duty to bear a faithful testimony against war. It is, therefore, affectionately enjoined on the members of our Society, to demean themselves on all occasions in a Christian and peaceable manner; demonstrating to the world that they are uniform in profession and practice. Friends are earnestly advised not to unite with any, directly or indirectly, in a way calculated to promote the spirit of war, or which may encourage or strengthen them therein; to avoid engaging in any business tending to promote war, or to receive any profits derived from the sale of military or naval supplies, underwriting on armed vessels, or being concerned in any company where such insurance is made, or in shipping, or ordering goods shipped, in armed vessels.

But, should members of our Society be so unmindful of our Christian testimony against war as to bear arms either publicly or privately, or actively comply with military requisitions; should they be concerned in warlike preparations, offensive or defensive, by sea or land; pay a fine, penalty or tax, in lieu of personal service; deal in prize goods, directly or indirectly; or be concerned in promoting the publication of writings which tend to excite in promoting the publication of writings which tend to excite the spirit of war; they should be tenderly treated with in order to convince them of their error in departing from this distinguishing principle of the Gospel dispensation. If, notwithstanding this Christian care, they continue to disregard our well-known testimony against all war, they should be disowned.

Everyday one can find a news story about police brutality, police corruption, or a violent drug raid gone wrong. Of course, one can find stories of other horrific crimes perpetuated by non-police officers - sometimes against police officers - as well, but the storyline of needing protection from the protectors is particularly disturbing. [...]

In a footnote on a generally appalling post, devoted entirely to abusing anyone who might have the temerity to hold the doing-worse-than-nothing Democratic Congressional majority in general — or Nancy Pelosi in particular — to account on matters of principle (a post which makes itself completely impossible to reply to with anything other than more abuse and facile sarcasm, because the post does not, at any point, identify any particular person or action that is being targeted, and so offers no basis for serious discussion), Anthony McCarthy has this to add:

Volunteering in a political campaign, seeing what they go through, I’m sick and tired of hearing people run down our [sic] politicians. They are just about all dedicated to pubic service. Few moderate to liberal Democrats serving in elective office at the national level couldn’t be enjoying a much more comfortable and profitable life pursuing a wealth-making career. With considerably fewer headaches. You think it’s such a bed of roses, try getting yourself elected. Try dodging the bullets and balancing the pressure groups.

It must be so hard on them.

Speaker of the House Nancy Pelosi is out there trying to dodge metaphorical bullets. If she doesn’t make it past those metaphorical bullets, then, sometime in early 2009, she’ll be demoted to a mere Representative, or might even have to look for a new well-paying white-collar job. Meanwhile, near Mosul, a woman and a child failed to dodge some actual bullets, when U.S. soldiers opened fire on their car.

They died.

BAGHDAD (Reuters) - A woman, a child and two gunmen were killed by U.S. forces conducting a military operation targeting al Qaeda in northern Iraq, the military said on Sunday.

It said U.S. forces fired on a car carrying suspected militants that refused to stop near the northern city of Mosul on Saturday.

… Iraqi and U.S. troops launched a major offensive in northern Iraq on Saturday against al Qaeda militants in the region.

—Dean Yates and Sami Aboudi, Reuters (2008-05-11): Two civilians killed in U.S. operation in N.Iraq

Those non-metaphorical bullets were paid for by the United States government. The reason that they keep getting paid for is that Speaker of the House Nancy Pelosi keeps on voting for the government to keep paying for it, and has used her considerable power and influence, both under parliamentary rules and through back-room party politics, to make sure that her fellow Democrats in Congress also go on voting to keep paying for it. (She is about to do her damnedest, along with her other political cronies, to do this yet again, and is trying to figure out how to ramrod the bill through Congress as quickly as possible.)

This war would be over if Pelosi didn’t choose to spend the past year and a half safeguarding her political career at the cost of perpetuating a murderous and disastrous occupation, which she herself recognizes as a bloody failure. The reason for this disgusting policy, forcing me and millions of other antiwar Americans to pay hundreds of billions of dollars over this past year and a half, for a war now almost universally recognized as a catastrophic mistake and an unrelenting failure, is that doing anything different is widely thought, among Democratic power-brokers like Pelosi, to be political suicide. (That’s the melodramatic metaphor that politicians and their enablers like to use to describe an act that will probably cause you to lose some measure of political power that you’d otherwise have some hope of seizing and holding onto. Thus it is endlessly used to justify, or excuse, politicians who sacrifice the very things that they supposedly wanted the power in order to achieve for the sake of the power itself. Thus, by rhetorically equating a hold on political power with life itself, power is treated as if it were an end-in-itself rather than what it is, a mere means to further ends, which are always more important.)

Let me tell you a story about something that happened less than 40 years ago. On April 9, 1970, the New York Assembly passed a new abortion law, which repealed almost all government restrictions on a woman’s right to choose abortion. The vote was extremely close. In fact, it was so close that the final round of floor voting resulted in a 74-to-74 tie. Without a tie-breaking vote, the repeal bill would be defeated, and the New York state government would go on coercing women in the name of forced pregnancy. But just before the clerk could declare the bill officially defeated, an upstate Assemblyman named George M. Michaels got up and took the microphone. He was a Democrat representing a conservative district, and while he was personally pro-choice, he knew that most of his constituents were anti-abortion, and would be outraged by a vote for the abortion bill. Here is what he did.

So the bill passed. Abortion was completely decriminalized. But Michaels was right: it was the termination of his political career. He was running for re-election that year, and within weeks of the vote his political party formally announced that they were abandoning him. Two months later, Michaels was defeated in the Democratic Party primary. George Michaels’s political career was over. But abortion is still legal in the state of New York.

It’s one of the most admirable and important things an elected politician has ever done in the United States. And it was a deliberate act of political suicide.

Those who would never think of doing something like that, who dismiss the very idea of political suicide out of hand, with a shudder or a sneer, and who make self-pitying pleas about how much it would cost them to take some kind of stand — which is to say, sanctimonious excuses for clinging to power, no matter how much they sacrifice and betray in order to keep it — are worth less than nothing as political allies.

Further reading:

• GT 2008-03-25: And now they bring up you.
• GT 2008-02-17: In ten words or fewer: brass tacks edition
• GT 2007-12-16: Reformist overtures

Apparently my reprint from the Workers Solidarity campaign on state Medicare has stirred up a hornet's nest from the fringe element. For the more rational among my regular readers it is simply a statement of fact that the state sponsored health services as in Canada are far more effective in dollar terms and outcomes ( infant morality,etc.) than the bureaucratic mess in the United States. That doesn't mean that social anarchists in this country are in favour of leaving the system as it stands. I've said before that welfare states are no guarantee of civil liberties as experience in the United Kingdom (in particular) has demonstrated. Still even syndicalists are forced to negotiate with employers whether in the state or private sectors. The "relationships of production" are not really changed in those circumstances they are simply ameliorated. In other words sometimes you take what you can get. Of course for some "libertarian" capitalists private employer/employee relations are not considered exploitative. Yeah right ... get a real job, Mac. There is a great deal more to the "state" than just taxes. If that were the only problem we might have gotten rid of this albatross a long time ago. Sometimes you have to negotiate with the other side. Perhaps I'm just being fatalistic (in which case I blame it all on age and experience) but what part of obvious don't some people understand? (Ask any welfare recipient being bullied by social workers what oppression really is!) Anyway rather then endlessly repeating the obvious here again is part of the comment trail from that article mentioned in Carnival of Anarchy in response to one of the "purists" . These remarks were made by myself in addition to those borrowed shamelessly from Larry Gambone of Porcupine blog. I have edited all of these a little for clarity. The originals, references, and other contributions can be seen here .

" Putting ideology ahead of peoples real needs is the first step taken to the killing fields. The people must come first. It is better to have state provided medicine than none at all. State provision of services is after all, only a warped form of the social aspect. Strip these services of their statism and authoritarian hierarchical management and you have anarchist medical services. Medical care is also an extension of freedom. As a Canadian I have never had to worry about being financially ruined by ill health - unlike Americans. This is an increase in freedom for me. It is regrettable that this freedom must come via the state, but that is the real world, which is messy and contradictory and not a pure and simple ideological fantasy."

"I have worked both in corporate and govt fields and find the latter to be somewhat (but only quantitatively) better than the former. You also assume that this (state medicine) is what anarchists seek to maintain as a permanent solution, rather than a stop gap measure until our movement is strong enough to convert the state system into a stake holder coop system."

"I think a case could be made that the present bureaucracy in the United States is even worse than a single payer system which would, at least, be "up front" in it's structure and intentions. Cooperative medicine existed both in England and Western Canada before the state systems "took over". As I said in my original posting a welfare state can co-exist both with fascism and parliamentary "socialism". As in a real war sometimes we have to make compromises with an enemy. It is not the best solution by any means but sometimes there is not much else we can do."

"The bureaucracy of American medicine means that 15% of their GDP is spent on this area. So the "massive new pillar"(of bureaucracy) is already there. Nothing is really being added, if anything the process is considerably simplified. In Canada we pay a great deal less for a better although not perfect service. "Smash the dominance of the AMA" ... and just who is going to do the smashing? That sounds like the kind of garbage we hear from chiropractors and naturopaths and other practitioners of "alternative" medicine. The cure sounds worse than the disease. It's true that people should be able to buy whatever drugs they want even if these might kill them or that "must treat" rules such as psychiatric "intervention" are bogus. But the notion that employers should not provide health insurance is pretty ridiculous. That is one of the reasons that people form unions. People ARE oppressed by capitalist outfits. I work for one of them five days a week. The idea that anyone can just walk out the door and "go work for the competition" is a fantasy."

This final comment from Larry Gambone I think summarizes the social anarchist position in much of the western world.

The reason why social anarchists assert the need for positive freedoms is that in the real world we can't wait around until the perfect stateless – and therefore classless - society comes into being. In the real world people have needs and these must be met, if they cannot be not through mutual aid due through state-enforced economic inequality, then through government. To destroy social welfare – as well as protective legislation like the 8 hour day, or vacation time – and leave the rest of the state – and therefore class society with all its vast inequalities intact is to condemn the vast majority of the people to Third World misery. It needs to be pointed out as well, that [mutualist] Kevin Carson sees the need for a selective or top-down dismantling of the state with those aspects which benefit the capitalists and state bureaucracy going down first. The social welfare measures last, being converted into mutual aid systems or stakeholder coops. Thus, there is no real difference between communist or syndicalist anarchists and mutualists on this issue. The real bone of contention lies between capitalist libertarians and traditional anarchists. Social welfare – those aspects that actually help the people in some manner are a state-perverted form of the social aspect that lies at the root of our humanness. It is thus something good that has been twisted or has a contradictory aspect. Leaving people to die in the street because they have been denied by state-enforced inequality the resources to help themselves, is simply evil through and through. It also needs to be pointed out that even in an anarchist society a significant minority of the population will have to be subsidized or supported in some manner think of the aged, sick, those with mental health problems etc. In a free society – and therefore one without the present vast inequality of wealth, and the resulting culture of narcissism and sociopathology – this could be done by mutual aid. In the meantime, and I have been discussing this for years, we can work to democratize, mutualize (de-state) existing social welfare measures. For example, Unemployment insurance should be run not by the state but be set up as a cooperative along the lines of a credit union. All workers become members of this coop and elect a board of directors for their city or region. Hospitals should be taken back by the community and run by elected boards representing the user population and the work force etc.

I just now saw Douglas Feith on The Daily Show saying: “The war has been longer and bloodier and costlier than anybody hoped.” At first I wondered: that sounds odd – why “hoped” rather than “predicted”? But then I realised the question answers itself: if he’d said “predicted” the counterexamples would be too easy to come by.

Here’s a photograph of a group of elementary school youth, practicing a patriotic ritual devised by a famous self-identified National Socialist, from May 1942. Can you guess where this photograph was taken, and what their country’s Office of War Information was having them swear an oath of loyalty to?

If you somehow didn’t see through the obvious trick question, and if recent discussions here haven’t already tipped you off, well, then, maybe this will help:

At a signal from the Principal the pupils, in ordered ranks, hands to the side, face the Flag. Another signal is given; every pupil gives the flag the military salute — right hand lifted, palm downward, to a line with the forehead and close to it. Standing thus, all repeat together, slowly, I pledge allegiance to my Flag and the Republic for which it stands; one Nation indivisible, with Liberty and Justice for all. At the words, to my Flag, the right hand is extended gracefully, palm upward, toward the Flag, and remains in this gesture till the end of the affirmation; whereupon all hands immediately drop to the side.

—Francis Bellamy, in The Youth’s Companion, 65 (1892): 446–447.

Here’s the details. This was the standard gesture that students, in participating schools, were forced to make every day for just about exactly 50 years, as they recited the different versions of the Pledge of Allegiance. By 1942, current events made for some discomforting similarities, and the gesture was widely dropped in favor of the now-familiar hand-on-heart gesture (although certain traditionalist groups, such as the D.A.R., held out into 1943 before they finally gave up on the arm-out salute).

A cheap shot? Sure, I’ll cop to that. But I will say, by way of self-justification, that aesthetics and style and symbolism are all more important than we sometimes give them credit for being, in everyday life, and especially in trying to understand the parts of us and our neighbors, which certain political moods express, which certain political voices (or registers) try to speak to, and which certain political movements try to grab ahold of for their own purposes. A superficial similarity isn’t always an irrelevant one.

I’m just sayin’.

See also:

• GT 2008-05-09: Bow down before the one you serve
• GT 2008-03-09: The purpose of government schools is to train your children to love the government.
• GT 2005-03-09: The Most Depressing Photograph in the World
• Erica Carle, Rampart Journal of Individualist Thought (Fall 1965): Columbus Day—1892

Anarchism is spreading like wildfire (or is it Wildcats?) everywhere. This notice came to me a little late but I'm sure the comrades around the Lawrence, Kansas area would still like to hear from anyone who missed last week's get-together. I've reproduced the intro to their A-infos bulletin

What follows is a proposal and conference invitation for an Anarchist Federation made up of individuals and collectives from the Midwest and Great Plains region of the United States. ---- Dear Comrades, ---- This e-mail is a personal invitation to an upcoming gathering of anarchists and social revolutionaries to take place May 2-4th in Lawrence, Kansas. The intention of this gathering is to help facilitate the creation of a new regional anarchist organization. Kansas Mutual Aid, a class struggle anarchist collective active in Lawrence was active in the formation of the Great Plains Anarchist Network and active as the legal working group for that network during its existence from 2002-2005. We at KMA feel that though the GPAN model was lacking, the relationships built by GPAN and nurtured by it were indespensible, and something we are definitely missing with anarchist organizing in the Great Plains region. Thus, in an effort to offer some ideas on how to build a more effective regional organization, KMA has drafted a proposal for a new regional anarchist organization, with the working name of "Democracy is Direct". Of course, this name is bound to be controversial and may not even be the name we stick to as an organization. Our goal is to offer this proposal to others in the midwest and help to form a revolutionary anarchist organization that is structured in a way to actually become an active tool for complimenting our local and regional organizing, and not just become a social networking tool. We feel that in the build up to the elections, a regional anarchist organization and strengthened working relationship with other revolutionary social anarchists from across the Great Plains and midwest is necessary, and will prove to help build a solid campaign against electoral politics and for the creation of direct democracy that lasts far beyond the upcoming conventions and elections. Please join us in Lawrence in May! Send an RSVP or any questions, ideas, or comments about the proposal to us at kansasmutualaid@hotmail.com

Also, if anyone is willing to translate this e-mail and attached proposal into Spanish, as well as help translate in May, let us know, as this would be super appreciated.

The proposed working constitution of the organization is attached with this e-mail. Please note, we basically picked apart the NEFAC Constitution, making it relevent to the midwest, and to a different brand of anarchism less reliant on executive decision making bodies. We feel
that what we came up with best communicates our desires and hopes from a regional organization. Please get back with us if you have any interest in this project whatsoever.

In love and solidarity,
Dave Strano
on behalf of
Kansas Mutual Aid