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Radical Pacifism, Civil Rights, and the Journey of Reconciliation
09-Mollin 12/2/03 3:26 PM Page 113 The Limits of Egalitarianism: Radical Pacifism, Civil Rights, and the Journey of Reconciliation Marian Mollin In April 1947, a group of young men posed for a photograph outside of civil rights attorney Spottswood Robinson’s office in Richmond, Virginia. Dressed in suits and ties, their arms held overcoats and overnight bags while their faces carried an air of eager anticipation. They seemed, from the camera’s perspective, ready to embark on an exciting adventure. Certainly, in a nation still divided by race, this visibly interracial group of black and white men would have caused people to stop and take notice. But it was the less visible motivations behind this trip that most notably set these men apart. All of the group’s key organizers and most of its members came from the emerging radical pacifist movement. Opposed to violence in all forms, many had spent much of World War II behind prison walls as conscientious objectors and resisters to war. Committed to social justice, they saw the struggle for peace and the fight for racial equality as inextricably linked. Ardent egalitarians, they tried to live according to what they called the brotherhood principle of equality and mutual respect. As pacifists and as militant activists, they believed that nonviolent action offered the best hope for achieving fundamental social change. Now, in the wake of the Second World War, these men were prepared to embark on a new political jour- ney and to become, as they inscribed in the scrapbook that chronicled their traveling adventures, “courageous” makers of history.1 Radical History Review Issue 88 (winter 2004): 113–38 Copyright 2004 by MARHO: The Radical Historians’ Organization, Inc. -
CHURCH, MARJORIE ROSS, Ph.D. Teaching Peace: an Exploration of Identity Development of Peace Educators
CHURCH, MARJORIE ROSS, Ph.D. Teaching Peace: An Exploration of Identity Development of Peace Educators. (2015) Directed by Dr. H. Svi Shapiro. 198 pp. The purpose of this research was to explore the identity of those who can be called “Peace Educators,” and to contextualize the concept of that identity within the field of Peace Education by presenting an historical background of the field and by exploring various models of Peace Education programming. Five professionals whose work encompasses the theories and practices associated with Peace Education were interviewed for this study. Their stories were examined in light of the various convergences and intersections regarding a conceptual framework that included religion and spirituality, sociology, cultural studies, feminism, critical pedagogy, global concerns, economic concerns, environmentalism, and a central concern for social justice. The research indicated that although there are various areas of similarity between the participants as well as others whose work has been seminal in creating the field of Peace Education, there is not an essential set of characteristics or behaviors that can be deemed uniquely associated with an identity called “Peace Educator.” In fact, the research indicates that it is the practice of Peace Education itself that determines such an identity, and it remains fluid and multifaceted despite its clear connections with the various concerns that were examined. TEACHING PEACE: AN EXPLORATION OF IDENTITY DEVELOPMENT OF PEACE EDUCATORS by Marjorie Ross Church A Dissertation Submitted to the Faculty of The Graduate School at The University of North Carolina at Greensboro in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy Greensboro 2015 Approved by Committee Chair © 2015 Marjorie Ross Church To all of my family, friends, extended family, and colleagues—thank you for your support and your encouragement along the way. -
Northwest Friend, July 1963
Digital Commons @ George Fox University Northwest Yearly Meeting of Friends Church Northwest Friend (Quakers) 7-1963 Northwest Friend, July 1963 George Fox University Archives Follow this and additional works at: https://digitalcommons.georgefox.edu/nwym_nwfriend Recommended Citation George Fox University Archives, "Northwest Friend, July 1963" (1963). Northwest Friend. 228. https://digitalcommons.georgefox.edu/nwym_nwfriend/228 This Book is brought to you for free and open access by the Northwest Yearly Meeting of Friends Church (Quakers) at Digital Commons @ George Fox University. It has been accepted for inclusion in Northwest Friend by an authorized administrator of Digital Commons @ George Fox University. For more information, please contact [email protected]. JULY ORTUIUCCT 1 9 6 3 "Quaker Journal of the Pacific Northwest" Vol. XLIII No. 5 OREGON TING of FRIENDS CHURCH in session at Newberg, Oregon AUGUST 13-18, 1963 I.Yearly Meetlllg Speaker Make Arrangements -Editorial SUPERINTENDENT'S For Yearly Meeting Now! CORNER Yearly Meeting time is almost here. Re ports and messages are being prepared. The Entertainment Committee of Newberg Quar terly Meeting is making plans for your com Let Nothing Move You By Dean Gregory fort and convenience and want you to feel wel come. Your cooperation in making arrange EARLY MEETING, 1963. Will it be the m e n t s f o r y o u r s t a y i n N e w b e r g w i l l h e l p i n this. Please note the following items: INDING up one of the most marvelous explanations of the resurrection greatest yet or will we take it as just ever given, the apostle Paul swings his attention momentarily to those another page in our year's calendar? • Necessary charges are listed with the y w of us who are not exactly candidates for heaven yet and says, "And so The program sounds interesting as 1 hear Yearly Meeting program. -
The Quaker Peace Testimony and Masculinity
The early Quaker peace testimony and masculinity in England, 1660-1720 Shortly after his Restoration in 1660, Charles II received ‘A Declaration from the harmless and innocent people of God, called Quakers’ announcing their principles of seeking peace and the denial of ‘[a]ll bloody principles and practices’, as well as ‘outward wars and strife, and fightings with outward weapons, for any end, or under any pretense whatsoever’.1 The early Quaker peace testimony, represented by the 1660 ‘Declaration’, was closely related to refashioned Quaker masculinity after the Restoration. As Fox wrote in the ‘Declaration’, contrasting the dishonourable, unmanly nature of worldly men with the manly bravery of Quakers, ‘It is not an honour, to manhood or nobility, to run upon harmless people, who lift not up a hand against them, with arms and weapons.’2 Such bold assertions were commented upon almost immediately; as the prophet and visionary defender of the Church of England Arise Evans responded, ‘The Quakers give out forsooth, that they will not rebel nor fight, when indeed the last year, and all along the War, the Army was full of them.’3 Although this was not entirely the case, the public declaration of Friends’ rejection of war was a cornerstone of refashioned Quaker masculinity from the Restoration. Karen Harvey and Alexandra Shepard assert that most research into the history of masculinity has concentrated on dominant groups of men, whilst more work is needed on the range of different codes available to others, and as Shepard goes on to suggest, -
Fortress of Liberty: the Rise and Fall of the Draft and the Remaking of American Law
Fortress of Liberty: The Rise and Fall of the Draft and the Remaking of American Law Jeremy K. Kessler∗ Introduction: Civil Liberty in a Conscripted Age Between 1917 and 1973, the United States fought its wars with drafted soldiers. These conscript wars were also, however, civil libertarian wars. Waged against the “militaristic” or “totalitarian” enemies of civil liberty, each war embodied expanding notions of individual freedom in its execution. At the moment of their country’s rise to global dominance, American citizens accepted conscription as a fact of life. But they also embraced civil liberties law – the protections of freedom of speech, religion, press, assembly, and procedural due process – as the distinguishing feature of American society, and the ultimate justification for American military power. Fortress of Liberty tries to make sense of this puzzling synthesis of mass coercion and individual freedom that once defined American law and politics. It also argues that the collapse of that synthesis during the Cold War continues to haunt our contemporary legal order. Chapter 1: The World War I Draft Chapter One identifies the WWI draft as a civil libertarian institution – a legal and political apparatus that not only constrained but created new forms of expressive freedom. Several progressive War Department officials were also early civil libertarian innovators, and they built a system of conscientious objection that allowed for the expression of individual difference and dissent within the draft. These officials, including future Supreme Court Justices Felix Frankfurter and Harlan Fiske Stone, believed that a powerful, centralized government was essential to the creation of a civil libertarian nation – a nation shaped and strengthened by its diverse, engaged citizenry. -
The Good War and Those Who Refused to Fight It the Story of World War II Conscientious Objectors
Teacher’s Guide Teacher’s Guide: The Good War and Those Who Refused to Fight It The Story of World War II conscientious objectors A 58-minute film Available for purchase or rental from Bullfrog Films Produced and Directed by Judith Ehrlich and Rick Tejada-Flores ©2001, Paradigm Productions A production of ITVS, with major funding from the John D. and Catherine T. MacArthur Foundation DVD and special features Produced in collaboration with Lobitos Creek Ranch © 2006 By Judith Ehrlich, Steve Michelson and Dan Newitt To Rent or purchase please contact: Bullfrog Films PO Box 149 Oley, PA 19547 Phone (800) 543-3764 (610) 779-8226 Fax: (610) 370-1978 Web: www.bullfrogfilms.com 1 An Educators’ Guide for The Good War and Those Who Refused to Fight It By Judith Ehrlich M.Ed. Overview This program provides insights into profound questions of war and peace, fighting and killing, national security and citizen rights, and responsibilities in a democracy. By telling a little-known story of conscientious objectors to World War II, The Good War and Those Who Refused to Fight It offers a new window on the current post–9/11 period of national crises, war and the challenges that face dissenters at such times. Objective The decision to take a public stand as a conscientious objector comes from a deep inner place. It is a decision rooted in one’s spiritual life, faith or belief system rather than in logic or political persuasion. It is not a way to get out of the draft or to avoid life-threatening situations. -
Peace in Print
Peace in print Originally written on the Operating System CP/M 2.2 and the Word Processing Program Word Star 2.2 Converted into and continued in Word Perfect 5.1 and 7.0. Converted into html 2001. Dk=5: 01.6157. 01.6323. 01.63551. 15.7. 32.3. 35.51 Copyright 1991-2001 © Holger Terp. This book is copyright under the Berne Convention. All rights are reserved. Apart from any fair dealing for the purpose of private study research, criticism or review, as permitted under the Copyright Act, 1956, no part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, chemical, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. Holger Terp. Strandbyparken 4. 1 tv. 2650 Hvidovre. Denmark. 009 45 (3) 1 78 40 28. ACKNOWLEDGMENTS Thanks to the late Hans-Henrik Pusch of Copenhagen whose kind generosity inspired and made this work much more complete than it otherwise would have been; Librarian Betty Nielsen, Librarian Katherine Laundry at Canadian Institute for International Peace and Security - Ottawa. The staffs at The Royal Library - Copenhagen, Odense University Library, The Labor Movement Library and Archive - Denmark - Copenhagen, The Labor Movement Archive and Library - Norway - Oslo, The Library of the Nobel Institute - Oslo, The International Institute of Social History - Amsterdam (who keep the files of WRI), International Archives of the Women's Movement - Amsterdam, McCabe Library - Swartmore (where the Swartmore College Peace Collection is located), The Periodical Center - Copenhagen, The Library at Guldbergsgade - Copenhagen, The Royal School of Librarianship at Copenhagen. -
Peace Testimony
WHAT DO YOU THINK? Are we willing to trust that non-violent methods will make peace? Do we work for positive goals rather than against what we don’t want? What is it that blocks our efforts to act constructively? If war is not the answer, what are effective alternatives? QUAKER PEACE TESTIMONY How can we encourage greater respect for human dignity? Can we refuse to identify others as “the enemy”? If War is Not The Answer What are some creative ways to resolve conflicts? Do we acknowledge that people may act out of different perspectives and needs, not always from bad intentions? Quakers have long been known as pacifists who oppose war and violence. In past wars many have either refused to register for the SOURCES and RESOURCES draft or have been conscientious objectors. Historically, Quakers have (1) Speak Truth To Power: A Quaker Search for an Alternative to Violence, American been imprisoned or have died because of their refusal to take up arms Friends Service Committee, 1949-54; http://www.quaker.org/sttp.html or to engage in the makings of war. (2) George Fox’s Attitude Towards War, Friends Bulletin, March 2004 In 1654 George Fox, founder of Quakerism, stated that he “lived (3) QuakerInfo.com, http://www.quakerinfo.com/quak_pce.shtml in the life and power that takes away the occasion of all wars.” 2 (4) Martin Luther King, Jr. Companion, Coretta Scott King “Quakers cannot engage in war as a method for settling international (5) Peace Testimony, Martha Leavitt, Philadelphia Yearly Meeting disputes, for war is a test of strength, not a search for truth and justice. -
Draft, 10/28/75 (2)” of the Charles E
The original documents are located in Box 5, folder “Final Report - Draft, 10/28/75 (2)” of the Charles E. Goodell Papers at the Gerald R. Ford Presidential Library. Copyright Notice The copyright law of the United States (Title 17, United States Code) governs the making of photocopies or other reproductions of copyrighted material. Charles Goodell donated to the United States of America his copyrights in all of his unpublished writings in National Archives collections. Works prepared by U.S. Government employees as part of their official duties are in the public domain. The copyrights to materials written by other individuals or organizations are presumed to remain with them. If you think any of the information displayed in the PDF is subject to a valid copyright claim, please contact the Gerald R. Ford Presidential Library. Digitized from Box 5 of the Charles E. Goodell Papers at the Gerald R. Ford Presidential Library TODAY 1 S DATE 10/28/75 1633 06 lstl11e 222-001 CUSTOMER a2220 OPERATOR 001 PCB 222-001 Chapter 3 001 Chapter 3 DATE STORED 10/28/75 1256 w WIDTH 060 DEPTH 64 ----t---t----t----t-----------------------------------------t pj PRINT POSITION 07 LINE 03 A. Introduction Chance and circumstance had much to do with the sacrifices faced by each individual during the Vietnam War. Only 9% of all draft-age men served in Vietnam. War and conscription are. by nature. selective. In a sense. Clemency Board applicants were victims of misfortune as much as they were guilty of willful offenses. Most other young Americans did not have to face the same choices. -
Literary Conscientious Objector E.E
TIM WENZELL Literary Conscientious Objector e.e. cummings and The Great War he Mexican War had just begun in the summer of 1846 when Henry David Thoreau, living in Concord, Massachusetts, engaged in an act to denounce the war—he refused to pay his state’s poll tax. As a result of this Tpassive protest, he was thrown in jail for a night, upon which he wrote “On Civil Disobedience.” During his one-night stay, his friend Ralph Waldo Emerson visited him behind bars. Emerson was against the war but continued to pay his poll tax, thinking it pointless to protest something of such magnitude, and to protest by not doing something, he believed, was even more futile. When Emerson asked Thoreau, “What are you doing in there?” Thoreau replied, “What are you doing out there?” (Zinn 154). Emerson was not able, at this point, to see the value of Thoreau’s actions, nor was Thoreau himself. While his initial motive was to protest America’s brutality in The Mexican War, he became, in the course of one night’s stay, inspired by his unexpected and thoroughly humanizing view of the world from behind the bars of his own cell, a view wholly apolitical and individual. In “On Civil Disobedience,” Thoreau states, “I saw that, if there was a wall of stone between me and my townsmen, there was a still more difficult one to climb or break through before they could get to be as free as I was. I did not for a moment feel confined, and the walls seemed a great waste of stone and mortar” (Thoreau 67). -
These Strange Criminals: an Anthology Of
‘THESE STRANGE CRIMINALS’: AN ANTHOLOGY OF PRISON MEMOIRS BY CONSCIENTIOUS OBJECTORS FROM THE GREAT WAR TO THE COLD WAR In many modern wars, there have been those who have chosen not to fight. Be it for religious or moral reasons, some men and women have found no justification for breaking their conscientious objection to vio- lence. In many cases, this objection has lead to severe punishment at the hands of their own governments, usually lengthy prison terms. Peter Brock brings the voices of imprisoned conscientious objectors to the fore in ‘These Strange Criminals.’ This important and thought-provoking anthology consists of thirty prison memoirs by conscientious objectors to military service, drawn from the United Kingdom, the United States, Canada, Australia, and New Zealand, and centring on their jail experiences during the First and Second World Wars and the Cold War. Voices from history – like those of Stephen Hobhouse, Dame Kathleen Lonsdale, Ian Hamilton, Alfred Hassler, and Donald Wetzel – come alive, detailing the impact of prison life and offering unique perspectives on wartime government policies of conscription and imprisonment. Sometimes intensely mov- ing, and often inspiring, these memoirs show that in some cases, indi- vidual conscientious objectors – many well-educated and politically aware – sought to reform the penal system from within either by publicizing its dysfunction or through further resistance to authority. The collection is an essential contribution to our understanding of criminology and the history of pacifism, and represents a valuable addition to prison literature. peter brock is a professor emeritus in the Department of History at the University of Toronto. -
Dorothy Day and the Beginning of St. Joseph House of Hospitality in Pittsburgh 1936-1941 by Paul Dvorchak
Dorothy Day and the Beginning of St. Joseph House of Hospitality in Pittsburgh 1936-1941 by Paul Dvorchak Dorothy Day ( 1897-1980) is perhaps the most well-known American Pittsburgh as part of her peripatetic visitations of all Catholic Worker Roman Catholic of the twentieth century. As the cause for her houses and groups in the United States. After her encounter with the canonization by the Catholic Church has been opened, she can now retreats conducted by Rev. John Hugo, Day visited Pittsburgh as part be referred to as a "Servant of God." A historian described Day as "the of her on-going spiritual journey as well as her interest in the social most significant, interesting, and influential person in the history of problems of the day- whether they were labor-related, issues of American Catholicism."1 Catholic Worker Tom Cornell observed: war and peace, or the Church's role in serving the poor. The focus of Dorothy's enduring significance is that she was revolutionary, and this article is the establishment of St. Joseph's House of Hospitality in that's so easily obscured or white-washed in a canonization process. Pittsburgh and Day's influence in its founding and development. Dorothy Day was a radical, and you shouldn't lose sight of that. She Dorothy Day first came to Pittsburgh to visit Fr. James Cox4 in January was a radical and the Gospel in its prophetic voices - like those of 1936. She visited Cox at Good Samaritan Chapel, observing: Jeremiah and Isaiah - was the source of her radicalism.