Posts tagged ‘civil disobedience’

13 August, 2011

Bidder70: I’m not saying any of this to ask you for mercy, but to ask you to join me.

Bidder70, Tim DeChristopher, is an environmental activist who stood up against a powerful oil industry and went to prison for it.

We cannot let this stand. When Tim disrupted the auction, he did so in the fine tradition of non-violent civil disobedience that changed so many unjust laws in this country’s past. 
– Dr. James Hansen, Naomi Klein, Bill McKibben, Robert Redford, Terry Tempest Williams
Peaceful Uprising

This was DeChristopher’s written statement to the court – JULY 26, 2011

Thank you for the opportunity to speak before the court. When I first met Mr. Manross, the sentencing officer who prepared the pre-sentence report, he explained that it was essentially his job to “get to know me.” He said he had to get to know who I really was and why I did what I did in order to decide what kind of sentence was appropriate. I was struck by the fact that he was the first person in this courthouse to call me by my first name, or even really look me in the eye. I appreciate this opportunity to speak openly to you for the first time. I’m not here asking for your mercy, but I am here asking that you know me.

Mr. Huber has leveled a lot of character attacks at me, many of which are contrary to Mr. Manross’s report. While reading Mr Huber’s critiques of my character and my integrity, as well as his assumptions about my motivations, I was reminded that Mr Huber and I have never had a conversation. Over the two and half years of this prosecution, he has never asked my any of the questions that he makes assumptions about in the government’s report. Apparently, Mr. Huber has never considered it his job to get to know me, and yet he is quite willing to disregard the opinions of the one person who does see that as his job.

There are alternating characterizations that Mr Huber would like you to believe about me. In one paragraph, the government claims I “played out the parts of accuser, jury, and judge as he determined the fate of the oil and gas lease auction and its intended participants that day.” In the very next paragraph, they claim “ It was not the defendant’s crimes that effected such a change.” Mr Huber would lead you to believe that I’m either a dangerous criminal who holds the oil and gas industry in the palm of my hand, or I’m just an incompetent child who didn’t affect the outcome of anything. As evidenced by the continued back and forth of contradictory arguments in the government’s memorandum, they’re not quite sure which of those extreme caricatures I am, but they are certain that I am nothing in between. Rather than the job of getting to know me, it seems Mr Huber prefers the job of fitting me into whatever extreme characterization is most politically expedient at the moment.

In nearly every paragraph, the government’s memorandum uses the words lie, lied, lying, liar. It makes me want to thank whatever clerk edited out the words “pants on fire.” Their report doesn’t mention the fact that at the auction in question, the first person who asked me what I was doing there was Agent Dan Love. And I told him very clearly that I was there to stand in the way of an illegitimate auction that threatened my future. I proceeded to answer all of his questions openly and honestly, and have done so to this day when speaking about that auction in any forum, including this courtroom. The entire basis for the false statements charge that I was convicted of was the fact that I wrote my real name and address on a form that included the words “bona fide bidder.” When I sat there on the witness stand, Mr Romney asked me if I ever had any intention of being a bona fide bidder. I responded by asking Mr Romney to clarify what “bona fide bidder” meant in this context. Mr Romney then withdrew the question and moved on to the next subject. That, right there, is the entire basis for the government’s repeated attacks on my integrity. Ambition should be made of sterner stuff, your honor.

Mr Huber also makes grand assumptions about my level of respect for the rule of law. The government claims a long prison sentence is necessary to counteract the political statements I’ve made and promote a respect for the law. The only evidence provided for my lack of respect for the law is political statements that I’ve made in public forums. Again, the government doesn’t mention my actions in regard to the drastic restrictions that were put upon my defense in this courtroom. My political disagreements with the court about the proper role of a jury in the legal system are probably well known. I’ve given several public speeches and interviews about how the jury system was established and how it has evolved to its current state. Outside of this courtroom, I’ve made my views clear that I agree with the founding fathers that juries should be the conscience of the community and a defense against legislative tyranny. I even went so far as to organize a book study group that read about the history of jury nullification. Some of the participants in that book group later began passing out leaflets to the public about jury rights, as is their right. Mr Huber was apparently so outraged by this that he made the slanderous accusations that I tried to taint the jury. He didn’t specify the extra number of months that I should spend in prison for the heinous activity of holding a book group at the Unitarian Church and quoting Thomas Jefferson in public, but he says you should have “little tolerance for this behavior.”

But here is the important point that Mr Huber would rather ignore. Despite my strong disagreements with the court about the Constitutional basis for the limits on my defense, while I was in this courtroom I respected the authority of the court. Whether I agreed with them or not, I did abide by the restrictions that you put on me and my legal team. I never attempted to “taint” the jury, as Mr Huber claimed, by sharing any of the relevant facts about the auction in question that the court had decided were off limits. I didn’t burst out and tell the jury that I successfully raised the down payment and offered it to the BLM. I didn’t let the jury know that the auction was later reversed because it was illegitimate in the first place. To this day I still think I should have had the right to do so, but disagreement with the law should not be confused with disrespect for the law.

My public statements about jury nullification were not the only political statements that Mr Huber thinks I should be punished for. As the government’s memorandum points out, I have also made public statements about the value of civil disobedience in bringing the rule of law closer to our shared sense of justice. In fact, I have openly and explicitly called for nonviolent civil disobedience against mountaintop removal coal mining in my home state of West Virginia. Mountaintop removal is itself an illegal activity, which has always been in violation of the Clean Water Act, and it is an illegal activity that kills people. A West Virginia state investigation found that Massey Energy had been cited with 62,923 violations of the law in the ten years preceding the disaster that killed 29 people last year. The investigation also revealed that Massey paid for almost none of those violations because the company provided millions of dollars’ worth of campaign contributions that elected most of the appeals court judges in the state. When I was growing up in West Virginia, my mother was one of many who pursued every legal avenue for making the coal industry follow the law. She commented at hearings, wrote petitions and filed lawsuits, and many have continued to do ever since, to no avail. I actually have great respect for the rule of law, because I see what happens when it doesn’t exist, as is the case with the fossil fuel industry. Those crimes committed by Massey Energy led not only to the deaths of their own workers, but to the deaths of countless local residents, such as Joshua McCormick, who died of kidney cancer at age 22 because he was unlucky enough to live downstream from a coal mine. When a corrupted government is no longer willing to uphold the rule of law, I advocate that citizens step up to that responsibility.

This is really the heart of what this case is about. The rule of law is dependent upon a government that is willing to abide by the law. Disrespect for the rule of law begins when the government believes itself and its corporate sponsors to be above the law.

Mr Huber claims that the seriousness of my offense was that I “obstructed lawful government proceedings.” But the auction in question was not a lawful proceeding. I know you’ve heard another case about some of the irregularities for which the auction was overturned. But that case did not involve the BLM’s blatant violation of Secretarial Order 3226, which was a law that went into effect in 2001 that requires the BLM to weigh the impacts on climate change for all its major decisions, particularly resource development. A federal judge in Montana ruled last year that the BLM was in constant violation of this law throughout the Bush administration. In all the proceedings and debates about this auction, no apologist for the government or the BLM has ever even tried to claim that the BLM followed this law. In both the December 2008 auction and the creation of the Resource Management Plan on which this auction was based, the BLM did not even attempt to follow this law.

And this law is not a trivial regulation about crossing t’s or dotting i’s to make some government accountant’s job easier. This law was put into effect to mitigate the impacts of catastrophic climate change and defend a livable future on this planet. This law was about protecting the survival of young generations. That’s kind of a big deal. It’s a very big deal to me. If the government is going to refuse to step up to that responsibility to defend a livable future, I believe that creates a moral imperative for me and other citizens. My future, and the future of everyone I care about, is being traded for short term profits. I take that very personally. Until our leaders take seriously their responsibility to pass on a healthy and just world to the next generation, I will continue this fight.

The government has made the claim that there were legal alternatives to standing in the way of this auction. Particularly, I could have filed a written protest against certain parcels. The government does not mention, however, that two months prior to this auction, in October 2008, a Congressional report was released that looked into those protests. The report, by the House committee on public lands, stated that it had become common practice for the BLM to take volunteers from the oil and gas industry to process those permits. The oil industry was paying people specifically to volunteer for the industry that was supposed to be regulating it, and it was to those industry staff that I would have been appealing. Moreover, this auction was just three months after the New York Times reported on a major scandal involving Department of the Interior regulators who were taking bribes of sex and drugs from the oil companies that they were supposed to be regulating. In 2008, this was the condition of the rule of law, for which Mr Huber says I lacked respect. Just as the legal avenues which people in West Virginia have been pursuing for 30 years, the legal avenues in this case were constructed precisely to protect the corporations who control the government.

The reality is not that I lack respect for the law; it’s that I have greater respect for justice. Where there is a conflict between the law and the higher moral code that we all share, my loyalty is to that higher moral code. I know Mr Huber disagrees with me on this. He wrote that “The rule of law is the bedrock of our civilized society, not acts of ‘civil disobedience’ committed in the name of the cause of the day.” That’s an especially ironic statement when he is representing the United States of America; a place where the rule of law was created through acts of civil disobedience. Since those bedrock acts of civil disobedience by our founding fathers, the rule of law in this country has continued to grow closer to our shared higher moral code through the civil disobedience that drew attention to legalized injustice. The authority of the government exists to the degree that the rule of law reflects the higher moral code of the citizens, and throughout American history, it has been civil disobedience that has bound them together.

This philosophical difference is serious enough that Mr Huber thinks I should be imprisoned to discourage the spread of this idea. Much of the government’s memorandum focuses on the political statements that I’ve made in public. But it hasn’t always been this way. When Mr Huber was arguing that my defense should be limited, he addressed my views this way: “The public square is the proper stage for the defendant’s message, not criminal proceedings in federal court.” But now that the jury is gone, Mr. Huber wants to take my message from the public square and make it a central part of these federal court proceedings. I have no problem with that. I’m just as willing to have those views on display as I’ve ever been.

The government’s memorandum states, “As opposed to preventing this particular defendant from committing further crimes, the sentence should be crafted ‘to afford adequate deterrence to criminal conduct’ by others.” Their concern is not the danger that I present, but the danger presented by my ideas and words that might lead others to action. Perhaps Mr Huber is right to be concerned. He represents the United States Government. His job is to protect those currently in power, and by extension, their corporate sponsors. After months of no action after the auction, the way I found out about my indictment was: the day before it happened, Pat Shea got a call from an Associated Press reporter who said, “I just wanted to let you know that tomorrow Tim is going to be indicted, and this is what the charges are going to be.” That reporter had gotten that information two weeks earlier from an oil industry lobbyist. Our request for disclosure of what role that lobbyist played in the US Attorney’s office was denied, but we know that she apparently holds sway and that the government feels the need to protect the industry’s interests.

The things that I’ve been publicly saying may indeed be threatening to that power structure. There have been several references to the speech I gave after the conviction, but I’ve only ever seen half of one sentence of that speech quoted. In the government’s report, they actually had to add their own words to that one sentence to make it sound more threatening. But the speech was about empowerment. It was about recognizing our interconnectedness rather than viewing ourselves as isolated individuals. The message of the speech was that when people stand together, they no longer have to be exploited by powerful corporations. Alienation is perhaps the most effective tool of control in America, and every reminder of our real connectedness weakens that tool.

But the sentencing guidelines don’t mention the need to protect corporations or politicians from ideas that threaten their control. The guidelines say “protect the public.” The question is whether the public is helped or harmed by my actions. The easiest way to answer that question is with the direct impacts of my action. As the oil executive stated in his testimony, the parcels I didn’t bid on averaged $12 per acre, but the ones I did bid on averaged $125. Those are the prices paid for public property to the public trust. The industry admits very openly that they were getting those parcels for an order of magnitude less than what they were worth. Not only did those oil companies drive up the prices to $125 during the bidding, they were then given an opportunity to withdraw their bids once my actions were explained. They kept the parcels, presumably because they knew they were still a good deal at $125. The oil companies knew they were getting a steal from the American people, and now they’re crying because they had to pay a little closer to what those parcels were actually worth. The government claims I should be held accountable for the steal the oil companies didn’t get. The government’s report demands $600,000 worth of financial impacts for the amount which the oil industry wasn’t able to steal from the public.

That extra revenue for the public became almost irrelevant, though, once most of those parcels were revoked by Secretary Salazar. Most of the parcels I won were later deemed inappropriate for drilling. In other words, the highest and best value to the public for those particular lands was not for oil and gas drilling. Had the auction gone off without a hitch, it would have been a loss for the public. The fact that the auction was delayed, extra attention was brought to the process, and the parcels were ultimately revoked was a good thing for the public.

More generally, the question of whether civil disobedience is good for the public is a matter of perspective. Civil disobedience is inherently an attempt at change. Those in power, whom Mr Huber represents, are those for whom the status quo is working, so they always see civil disobedience as a bad thing. The decision you are making today, your honor, is what segment of the public you are meant to protect. Mr Huber clearly has cast his lot with that segment who wishes to preserve the status quo. But the majority of the public is exploited by the status quo far more than they are benefited by it. The young are the most obvious group who is exploited and condemned to an ugly future by letting the fossil fuel industry call the shots. There is an overwhelming amount of scientific research, some of which you received as part of our proffer on the necessity defense, that reveals the catastrophic consequences which the young will have to deal with over the coming decades.

But just as real is the exploitation of the communities where fossil fuels are extracted. As a native of West Virginia, I have seen from a young age that the exploitation of fossil fuels has always gone hand in hand with the exploitation of local people. In West Virginia, we’ve been extracting coal longer than anyone else. And after 150 years of making other people rich, West Virginia is almost dead last among the states in per capita income, education rates and life expectancy. And it’s not an anomaly. The areas with the richest fossil fuel resources, whether coal in West Virginia and Kentucky, or oil in Louisiana and Mississippi, are the areas with the lowest standards of living. In part, this is a necessity of the industry. The only way to convince someone to blow up their backyard or poison their water is to make sure they are so desperate that they have no other option. But it is also the nature of the economic model. Since fossil fuels are a limited resources, whoever controls access to that resource in the beginning gets to set all the terms. They set the terms for their workers, for the local communities, and apparently even for the regulatory agencies. A renewable energy economy is a threat to that model. Since no one can control access to the sun or the wind, the wealth is more likely to flow to whoever does the work of harnessing that energy, and therefore to create a more distributed economic system, which leads to a more distributed political system. It threatens the profits of the handful of corporations for whom the current system works, but our question is which segment of the public are you tasked with protecting. I am here today because I have chosen to protect the people locked out of the system over the profits of the corporations running the system. I say this not because I want your mercy, but because I want you to join me.

After this difference of political philosophies, the rest of the sentencing debate has been based on the financial loss from my actions. The government has suggested a variety of numbers loosely associated with my actions, but as of yet has yet to establish any causality between my actions and any of those figures. The most commonly discussed figure is perhaps the most easily debunked. This is the figure of roughly $140,000, which is the amount the BLM originally spent to hold the December 2008 auction. By definition, this number is the amount of money the BLM spent before I ever got involved. The relevant question is what the BLM spent because of my actions, but apparently that question has yet to be asked. The only logic that relates the $140,000 figure to my actions is if I caused the entire auction to be null and void and the BLM had to start from scratch to redo the entire auction. But that of course is not the case. First is the prosecution’s on-again-off-again argument that I didn’t have any impact on the auction being overturned. More importantly, the BLM never did redo the auction because it was decided that many of those parcels should never have been auctioned in the first place. Rather than this arbitrary figure of $140,000, it would have been easy to ask the BLM how much money they spent or will spend on redoing the auction. But the government never asked this question, probably because they knew they wouldn’t like the answer.

The other number suggested in the government’s memorandum is the $166,000 that was the total price of the three parcels I won which were not invalidated. Strangely, the government wants me to pay for these parcels, but has never offered to actually give them to me. When I offered the BLM the money a couple weeks after the auction, they refused to take it. Aside from that history, this figure is still not a valid financial loss from my actions. When we wrote there was no loss from my actions, we actually meant that rather literally. Those three parcels were not evaporated or blasted into space because of my actions, not was the oil underneath them sucked dry by my bid card. They’re still there, and in fact the BLM has already issued public notice of their intent to re-auction those parcels in February of 2012.

The final figure suggested as a financial loss is the $600,000 that the oil company wasn’t able to steal from the public. That completely unsubstantiated number is supposedly the extra amount the BLM received because of my actions. This is when things get tricky. The government’s report takes that $600,000 positive for the BLM and adds it to that roughly $300,000 negative for the BLM, and comes up with a $900,000 negative. With math like that, it’s obvious that Mr Huber works for the federal government.

After most of those figures were disputed in the presentence report, the government claimed in their most recent objection that I should be punished according to the intended financial impact that I intended to cause. The government tries to assume my intentions and then claims, “This is consistent with the testimony that Mr. DeChristopher provided at trial, admitting that his intention was to cause financial harm to others with whom he disagreed.” Now I didn’t get to say a whole lot at the trial, so it was pretty easy to look back through the transcripts. The statement claimed by the government never happened. There was nothing even close enough to make their statement a paraphrase or artistic license. This statement in the government’s objection is a complete fiction. Mr Huber’s inability to judge my intent is revealed in this case by the degree to which he underestimates my ambition. The truth is that my intention, then as now, was to expose, embarrass and hold accountable the oil industry to the extent that it cuts into the $100 billion in annual profits that it makes through exploitation. I actually intended for my actions to play a role in the wide variety of actions that steer the country toward a clean energy economy where those $100 billion in oil profits are completely eliminated. When I read Mr Huber’s new logic, I was terrified to consider that my slightly unrealistic intention to have a $100 billion impact will fetch me several consecutive life sentences. Luckily this reasoning is as unrealistic as it is silly.

A more serious look at my intentions is found in Mr Huber’s attempt to find contradictions in my statements. Mr Huber points out that in public I acted proud of my actions and treated it like a success, while in our sentencing memorandum we claimed that my actions led to “no loss.” On the one hand I think it was a success, and yet I claim it there was no loss. Success, but no loss. Mr Huber presents these ideas as mutually contradictory and obvious proof that I was either dishonest or backing down from my convictions. But for success to be contradictory to no loss, there has to be another assumption. One has to assume that my intent was to cause a loss. But the only loss that I intended to cause was the loss of secrecy by which the government gave away public property for private profit. As I actually stated in the trial, my intent was to shine a light on a corrupt process and get the government to take a second look at how this auction was conducted. The success of that intent is not dependent on any loss. I knew that if I was completely off base, and the government took that second look and decided that nothing was wrong with that auction, the cost of my action would be another day’s salary for the auctioneer and some minor costs of re-auctioning the parcels. But if I was right about the irregularities of the auction, I knew that allowing the auction to proceed would mean the permanent loss of lands better suited for other purposes and the permanent loss of a safe climate. The intent was to prevent loss, but again that is a matter of perspective.

Mr Huber wants you to weigh the loss for the corporations that expected to get public property for pennies on the dollar, but I believe the important factor is the loss to the public which I helped prevent. Again, we come back to this philosophical difference. From any perspective, this is a case about the right of citizens to challenge the government. The US Attorney’s office makes clear that their interest is not only to punish me for doing so, but to discourage others from challenging the government, even when the government is acting inappropriately. Their memorandum states, “To be sure, a federal prison term here will deter others from entering a path of criminal behavior.” The certainty of this statement not only ignores the history of political prisoners, it ignores the severity of the present situation. Those who are inspired to follow my actions are those who understand that we are on a path toward catastrophic consequences of climate change. They know their future, and the future of their loved ones, is on the line. And they know we are running out of time to turn things around. The closer we get to that point where it’s too late, the less people have to lose by fighting back. The power of the Justice Department is based on its ability to take things away from people. The more that people feel that they have nothing to lose, the more that power begins to shrivel. The people who are committed to fighting for a livable future will not be discouraged or intimidated by anything that happens here today. And neither will I. I will continue to confront the system that threatens our future. Given the destruction of our democratic institutions that once gave citizens access to power, my future will likely involve civil disobedience. Nothing that happens here today will change that. I don’t mean that in any sort of disrespectful way at all, but you don’t have that authority. You have authority over my life, but not my principles. Those are mine alone.

I’m not saying any of this to ask you for mercy, but to ask you to join me. If you side with Mr Huber and believe that your role is to discourage citizens from holding their government accountable, then you should follow his recommendations and lock me away. I certainly don’t want that. I have no desire to go to prison, and any assertion that I want to be even a temporary martyr is false. I want you to join me in standing up for the right and responsibility of citizens to challenge their government. I want you to join me in valuing this country’s rich history of nonviolent civil disobedience. If you share those values but think my tactics are mistaken, you have the power to redirect them. You can sentence me to a wide range of community service efforts that would point my commitment to a healthy and just world down a different path. You can have me work with troubled teens, as I spent most of my career doing. You can have me help disadvantaged communities or even just pull weeds for the BLM. You can steer that commitment if you agree with it, but you can’t kill it. This is not going away. At this point of unimaginable threats on the horizon, this is what hope looks like. In these times of a morally bankrupt government that has sold out its principles, this is what patriotism looks like. With countless lives on the line, this is what love looks like, and it will only grow. The choice you are making today is what side are you on.

source: Peaceful Uprising


For more background on who Tim DeChristopher is and what he did that got the USA government so upset:
many articles at Peaceful Uprising.Org

Bidder70.Org

The Post-Human Condition

19 September, 2010

A Militant, Radical and Powerful movement


These following two videos, are compliments of each other. The first one from Naomi Klein, talks about the reasons why we need to create a movement, the new radical left. While the second video, is from an insider’s point of view, Will Potter, an activist who knows very well the impact of the increasingly totalitarian laws designed to crush dissent but also thoughts of dissent.

“We have to build that independent left. It has to be so strong and so radical and so militant and so powerful that it becomes irresistible.”
Naomi Klein

[blip.tv http://blip.tv/play/gdElgfy2HQI%5D



Will Potter of GreenIsTheNewRed talks how eco-campaigners are the new terrorists

Will Potter in this video says, “Animal Enterprise Terrorism Act … Non-violent civil disobedience as terrorism if it’s done by animal rights activists”



For a more in-depth look at Will Potter and the connection with AETA : Animal Enterprise Terrorism Act: Ever Heard of It?


Is there a connection between these two things?

Those in power, on all sides of the political spectrum, from the left to the right, it doesn’t matter – the poor, the marginalised, the working class, don’t all see a difference when they feel ignored, and life is getting harder, regardless of who is in charge.

Now, those in power are busy propping up the Wall Street and the banks and financial institutions that caused the GFC (Global Financial Crisis). The bail outs, have let the Masters Of The Universe off the hook, enabling them to keep doing more of the same, pillaging and plundering workers, environment, and consumers, without skipping a beat.

Recent legal efforts – from Arizona’s new racial profiling laws against Mexicans, to the expelling of Roma from France, and the manufactured outrage against a Muslim community centre in New York and the terrorist boat-people in Australia, the crack down on protesters and passers-by in Toronto during the G20 – these are all diverting attention from who is benefiting from this world wide financial crisis by blaming the poorest of the poor, activists who are trying to save lives, and the most marginalised.

Who will stop to ask why business leaders are making millions when it is so easy for fear-mongering shock jocks to the point the finger at Muslims, Hispanics, boat people, Roma, terror-babies, and say “they are the cause of your problems.

Although, it is hardly surprising that those who created global financial meltdown, are now holding their collective hands out, expecting tax payer bailouts, with cries of “we are too big to fail” yet, at the same time, claim they are uniquely qualified to solve this crisis, (yes, the crisis that they created).

But like the magicians sleight of hand trick, your eye follows where the finger points, and you don’t notice what the magicians other hand is doing.

When compassion is criminalised, when vandalism becomes terrorism, when babies are “terror-babies”, reality has been turned on it head.

Activists learn the lesson, step out of line and get punished, severely. This is new and improved McCarthy-era communist hunts, this is the modern age Witch-Hunt.

And like the witch-hunts of old, there were no real witches, in this case, there are no terrorists among the eco-warrirors and animal rights activists. It is all an illusion.

It is time to ask who benefiting?

Who gains an advantage when people who fight to save the lives of enslaved animals, the planet and poor are branded terrorist…..


The capitalist crisis & how to fight it
… it must be emphatically stated that the struggle for socialism and to abolish capitalism requires the building of a revolutionary working-class party, steeped in the theory of Marxism and imbued with its revolutionary spirit.


Feedback welcome.

13 September, 2010

Liberation, Peace and Justice


Vodpod videos no longer available.

Liberation, Peace, and Social Justice

This is a video clip I made (not just uploaded), against a background of John Lennon’s “Give Peace A Chance”, with quotes, clips, images from the past century. Ranging from women fighting for the vote, to the Gaza freedom flotilla of 2010. Focusing on civil rights and liberation movements, including John F Kennedy, Nelson Mandela, Gloria Steinem, Pearl Bailey and Bishop Desmond Tutu.

Social justice is something people must stand up for. The lessons through history are that people who stand up for their rights and the rights of others get them.

Northern Ireland, feminism, Palestine, Black Panthers, Nelson Mandela, Tienanmen Square, Suffragettes, Australian Aboriginal sovereignty, socialism, peace, justice, fighting hunger, Cesar Chavez, a montage of images and quotes to inspire Liberation of people and animals…

4 August, 2009

The Problem Is Civil Obedience – Howard Zinn


For more on Howard Zinn, this is his A People’s History of American Empire by Howard Zinn narrated by Viggo Mortensen

The Problem is Civil Obedience

by Howard Zinn, 1970
from the Zinn Reader, Seven Stories Press
emphasis added, original format


[By the latter part of May, 1970, feelings about the war in Vietnam had become almost unbearably intense. In Boston, about a hundred of us decided to sit down at the Boston Army Base and block the road used by buses carrying draftees off to military duty. We were not so daft that we thought we were stopping the flow of soldiers to Vietnam; it was a symbolic act, a statement, a piece of guerrilla theater. We were all arrested and charged, in the quaint language of an old statute, with “sauntering and loitering” in such a way as to obstruct traffic. Eight of us refused to plead guilty, insisting on trial by jury, hoping we could persuade the members of the jury that ours was a justified act of civil disobedience. We did not persuade them. We were found guilty, chose jail instead of paying a fine, but the judge, apparently reluctant to have us in jail, gave us forty-eight hours to change our minds, after which we should show up in court to either pay the fine or be jailed. In the meantime, I had been invited to go to Johns Hopkins University to debate with the philosopher Charles Frankel on the issue of civil disobedience. I decided it would be hypocritical for me, an advocate of civil disobedience, to submit dutifully to the court and thereby skip out on an opportunity to speak to hundreds of students about civil disobedience. So, on the day I was supposed to show up in court in Boston I flew to Baltimore and that evening debated with Charles Frankel. Returning to Boston I decided to meet my morning class, but two detectives were waiting for me, and I was hustled before the court and then spent a couple of days in jail. What follows is the transcript of my opening statement in the debate at Johns Hopkins. It was included in a book published by Johns Hopkins Press in 1972, entitled Violence: The Crisis of American Confidence.]

I start from the supposition that the world is topsy-turvy, that things are all wrong, that the wrong people are in jail and the wrong people are out of jail, that the wrong people are in power and the wrong people are out of power, that the wealth is distributed in this country and the world in such a way as not simply to require small reform but to require a drastic reallocation of wealth. I start from the supposition that we don’t have to say too much about this because all we have to do is think about the state of the world today and realize that things are all upside down. Daniel Berrigan is in jail-A Catholic priest, a poet who opposes the war-and J. Edgar Hoover is free, you see. David Dellinger, who has opposed war ever since he was this high and who has used all of his energy and passion against it, is in danger of going to jail. The men who are responsible for the My Lai massacre are not on trial; they are in Washington serving various functions, primary and subordinate, that have to do with the unleashing of massacres, which surprise them when they occur. At Kent State University four students were killed by the National Guard and students were indicted. In every city in this country, when demonstrations take place, the protesters, whether they have demonstrated or not, whatever they have done, are assaulted and clubbed by police, and then they are arrested for assaulting a police officer.

Now, I have been studying very closely what happens every day in the courts in Boston, Massachusetts. You would be astounded-maybe you wouldn’t, maybe you have been around, maybe you have lived, maybe you have thought, maybe you have been hit-at how the daily rounds of injustice make their way through this marvelous thing that we call due process. Well, that is my premise.

All you have to do is read the Soledad letters of George Jackson, who was sentenced to one year to life, of which he spent ten years, for a seventy-dollar robbery of a filling station. And then there is the U.S. Senator who is alleged to keep 185,000 dollars a year, or something like that, on the oil depletion allowance. One is theft; the other is legislation. something is wrong, something is terribly wrong when we ship 10,000 bombs full of nerve gas across the country, and drop them in somebody else’s swimming pool so as not to trouble our own. So you lose your perspective after a while. If you don’t think, if you just listen to TV and read scholarly things, you actually begin to think that things are not so bad, or that just little things are wrong. But you have to get a little detached, and then come back and look at the world, and you are horrified. So we have to start from that supposition-that things are really topsy-turvy.

And our topic is topsy-turvy: civil disobedience. As soon as you say the topic is civil disobedience, you are saying our problem is civil disobedience. That is not our problem…. Our problem is civil obedience. Our problem is the numbers of people all over the world who have obeyed the dictates of the leaders of their government and have gone to war, and millions have been killed because of this obedience. And our problem is that scene in All Quiet on the Western Front where the schoolboys march off dutifully in a line to war. Our problem is that people are obedient all over the world, in the face of poverty and starvation and stupidity, and war and cruelty. Our problem is that people are obedient while the jails are full of petty thieves, and all the while the grand thieves are running the country. That’s our problem. We recognize this for Nazi Germany. We know that the problem there was obedience, that the people obeyed Hitler. People obeyed; that was wrong. They should have challenged, and they should have resisted; and if we were only there, we would have showed them. Even in Stalin’s Russia we can understand that; people are obedient, all these herdlike people.

But America is different. That is what we’ve all been brought up on. From the time we are this high and I still hear it resounding in Mr. Frankel’s statement-you tick off, one, two, three, four, five lovely things .~ about America that we don’t want disturbed very much. But if we have learned anything in the past ten years, it is that these lovely things about America were never lovely. We have been expansionist and aggressive and mean to other people from the beginning. And we’ve been aggressive and mean to people in this country, and we’ve allocated the wealth of this country in a very unjust way. We’ve never had justice in the courts for the poor people, for black people, for radicals. Now how can we boast that America is a very special place? It is not that special. It really isn’t.

Well, that is our topic, that is our problem: civil obedience. Law is very important. We are talking about obedience to law-law, this marvelous invention of modern times, which we attribute to Western civilization, and which we talk about proudly. The rule of law, oh, how wonderful, all these courses in Western civilization all over the land. Remember those bad old days when people were exploited by feudalism? Everything was terrible in the Middle Ages-but now we have Western civilization, the rule of law. The rule of law has regularized and maximized the injustice that existed before the rule of law, that is what the rule of law has done. Let us start looking at the rule of law realistically, not with that metaphysical complacency with which we always examined it before.

When in all the nations of the world the rule of law is the darling of the leaders and the plague of the people, we ought to begin to recognize this. We have to transcend these national boundaries in our thinking. Nixon and Brezhnev have much more in common with one another than – we have with Nixon. J. Edgar Hoover has far more in common with the head of the Soviet secret police than he has with us. It’s the international dedication to law and order that binds the leaders of all countries in a comradely bond. That’s why we are always surprised when they get together — they smile, they shake hands, they smoke cigars, they really like one another no matter what they say. It’s like the Republican and Democratic parties, who claim that it’s going to make a terrible difference if one or the other wins, yet they are all the same. Basically, it is us against them.

Yossarian was right, remember, in Catch-22? He had been accused of giving aid and comfort to the enemy, which nobody should ever be accused of, and Yossarian said to his friend Clevinger: “The enemy is whoever is going to get you killed, whichever side they are on.” But that didn’t sink in, so he said to Clevinger: “Now you remember that, or one of these days you’ll be dead.” And remember? Clevinger, after a while, was dead. And we must remember that our enemies are not divided along national lines, that enemies are not just people who speak different languages and occupy different territories. Enemies are people who want to get us killed.

We are asked, “What if everyone disobeyed the law?” But a better question is, “What if everyone obeyed the law?” And the answer to that question is much easier to come by, because we have a lot of empirical evidence about what happens if everyone obeys the law, or if even most people obey the law. What happens is what has happened, what is happening. Why do people revere the law? And we all do; even I have to fight it, for it was put into my bones at an early age when I was a Cub Scout. One reason we revere the law is its ambivalence. In the modern world we deal with phrases and words that have multiple meanings, like “national security.” Oh, yes, we must do this for national security! Well, what does that mean? Whose national security? Where? When? Why? We don’t bother to answer those questions, or even to ask them.

The law conceals many things. The law is the Bill of Rights. ;’~ fact, that is what we think of when we develop our reverence for the law. The law is something that protects us; the law is our right-the law is the Constitution. Bill of Rights Day, essay contests sponsored by the American Legion on our Bill of Rights, that is the law. And that is good.

But there is another part of the law that doesn’t get ballyhooed- the legislation that has gone through month after month, year after year, from the beginning of the Republic, which allocates the resources of the country in such a way as to leave some people very rich and other people very poor, and still others scrambling like mad for what little is left. That is the law. If you go to law school you will see this. You can quantify it by counting the big, heavy law books that people carry around with them and see how many law books you count that say “Constitutional Rights” on them and how many that say “Property,” “Contracts,” “Torts,” “Corporation Law.” That is what the law is mostly about. The law is the oil depletion allowance-although we don’t have Oil Depletion Allowance Day, we don’t have essays written on behalf of the oil depletion allowance. So there are parts of the law that are publicized and played up to us-oh, this is the law, the Bill of Rights. And there are other parts of the law that just do their quiet work, and nobody says anything about them.

It started way back. When the Bill of Rights was first passed, remember, in the first administration of Washington? Great thing. Bill of Rights passed! Big ballyhoo. At the same time Hamilton’s economic pro gram was passed. Nice, quiet, money to the rich-I’m simplifying it a little, but not too much. Hamilton’s economic program started it off. You can draw a straight line from Hamilton’s economic program to the oil depletion allowance to the tax write-offs for corporations. All the way through-that is the history. The Bill of Rights publicized; economic legislation unpublicized.

You know the enforcement of different parts of the law is as important as the publicity attached to the different parts of the law. The Bill of Rights, is it enforced? Not very well. You’ll find that freedom of speech in constitutional law is a very difficult, ambiguous, troubled concept. Nobody really knows when you can get up and speak and when you can’t. Just check all of the Supreme Court decisions. Talk about predictability in a system-you can’t predict what will happen to you when you get up on the street corner and speak. See if you can tell the difference between the Terminiello case and the Feiner case, and see if you can figure out what is going to happen. By the way, there is one part of the law that is not very vague, and that involves the right to distribute leaflets on the street. The Supreme Court has been very clear on that. In decision after decision we are affirmed an absolute right to distribute leaflets on the street. Try it. Just go out on the street and start distributing leaflets. And a policeman comes up to you and he says, “Get out of here.” And you say, “Aha! Do you know Marsh v. Alabama, 1946?” That is the reality of the Bill of Rights. That’s the reality of the Constitution, that part of the law which is portrayed to us as a beautiful and marvelous thing. And seven years after the Bill of Rights was passed, which said that “Congress shall make no law abridging the freedom of speech,” Congress made a law abridging the freedom of speech. Remember? The Sedition Act of 1798.

So the Bill of Rights was not enforced. Hamilton’s program was enforced, because when the whisky farmers went out and rebelled you remember, in 1794 in Pennsylvania, Hamilton himself got on his horse and went out there to suppress the rebellion to make sure that the revenue tax was enforced. And you can trace the story right down to the present day, what laws are enforced, what laws are not enforced. So you have to be careful when you say, “I’m for the law, I revere the law.” What part of the law are you talking about? I’m not against all law. But I think we ought to begin to make very important distinctions about what laws do what things to what people.

And there are other problems with the law. It’s a strange thing, we think that law brings order. Law doesn’t. How do we know that law does not bring order? Look around us. We live under the rules of law. Notice how much order we have? People say we have to worry about civil disobedience because it will lead to anarchy. Take a look at the present world in which the rule of law obtains. This is the closest to what is called anarchy in the popular mind-confusion, chaos, international banditry. The only order that is really worth anything does not come through the enforcement … of law, it comes through the establishment of a society which is just and in which harmonious relationships are established and in which you need a minimum of regulation to create decent sets of arrangements among people. But the order based on law and on the force of law is the order of the totalitarian state, and it inevitably leads either to total injustice or to rebellion-eventually, in other words, to very great disorder.

We all grow up with the notion that the law is holy. They asked Daniel Berrigan‘s mother what she thought of her son’s breaking the law. He burned draft records-one of the most violent acts of this century- to protest the war, for which he was sentenced to prison, as criminals should be. They asked his mother who is in her eighties, what she thought of her son’s breaking the law. And she looked straight into the interviewer’s face, and she said, “It’s not God’s law.” Now we forget that. There is nothing sacred about the law. Think of who makes laws. The law is not made by God, it is made by Strom Thurmond. If you have any notion about the sanctity and loveliness and reverence for the law, look at the legislators around the country who make the laws. Sit in on the sessions of the state legislatures. Sit in on Congress, for these are the people who make the laws which we are then supposed to revere.

All of this is done with such propriety as to fool us. This is the problem. In the old days, things were confused; you didn’t know. Now you know. It is all down there in the books. Now we go through due process. Now the same things happen as happened before, except that we’ve gone through the right procedures. In Boston a policeman walked into a hospital ward and fired five times at a black man who had snapped a towel at his arm-and killed him. A hearing was held. The judge decided that the policeman was justified because if he didn’t do it, he would lose the respect of his fellow officers. Well, that is what is known as due process-that is, the guy didn’t get away with it. We went through the proper procedures, and everything was set up. The decorum, the propriety of the law fools us.

The nation then, was founded on disrespect for the law, and then came the Constitution and the notion of stability which Madison and Hamilton liked. But then we found in certain crucial times in our history that the legal framework did not suffice, and in order to end slavery we had to go outside the legal framework, as we had to do at the time of the American Revolution or the Civil War. The union had to go outside the legal framework in order to establish certain rights in the 1930s. And in this time, which may be more critical than the Revolution or the Civil War, the problems are so horrendous as to require us to go outside the legal framework in order to make a statement, to resist, to begin to establish the kind of institutions and relationships which a decent society should have. No, not just tearing things down; building things up. But even if you build things up that you are not supposed to build up-you try to build up a people’s park, that’s not tearing down a system; you are building something up, but you are doing it illegally-the militia comes in and drives you out. That is the form that civil disobedience is going to take more and more, people trying to build a new society in the midst of the old.

But what about voting and elections? Civil disobedience-we don’t need that much of it, we are told, because we can go through the electoral system. And by now we should have learned, but maybe we haven’t, for we grew up with the notion that the voting booth is a sacred place, almost like a confessional. You walk into the voting booth and you come out and they snap your picture and then put it in the papers with a beatific smile on your face. You’ve just voted; that is democracy. But if you even read what the political scientists say-although who can?-about the voting process, you find that the voting process is a sham. Totalitarian states love voting. You get people to the polls and they register their approval. I know there is a difference-they have one party and we have two parties. We have one more party than they have, you see.

What we are trying to do, I assume, is really to get back to the principles and aims and spirit of the Declaration of Independence. This spirit is resistance to illegitimate authority and to forces that deprive people of their life and liberty and right to pursue happiness, and therefore under these conditions, it urges the right to alter or abolish their current form of government-and the stress had been on abolish. But to establish the principles of the Declaration of Independence, we are going to need to go outside the law, to stop obeying the laws that demand killing or that allocate wealth the way it has been done, or that put people in jail for petty technical offenses and keep other people out of jail for enormous crimes. My hope is that this kind of spirit will take place not just in this country but in other countries because they all need it. People in all countries need the spirit of disobedience to the state, which is not a metaphysical thing but a thing of force and wealth. And we need a kind of declaration of interdependence among people in all countries of the world who are striving for the same thing.


Feedback welcome.

15 July, 2009

Christian “Civil Disobedience” (extreme violence)

Civil disobedience, is the non compliance with unjust laws or rules of government or occupying force. Sometimes called non-violent resistance.

Martin Luther King: “one has a moral responsibility to disobey unjust laws”

When it comes to the fight for animal rights, it is something that I believe is important, because too often, those who defend animals, even in non-violent ways are classified as terrorists. When a government criminalises compassion, you know that animal liberation has governments running scared. And those who would fight, are frightened into submission.

Martin Luther King was a Reverend, therefore, when he talks about breaking unjust laws, he could be seen as preaching.

Christianity, however, for those who believe in the infallibility of the christian bible, it can provide inspiration, a role model of actions that can be used to fight unjust laws.

And for those who don’t believe, enjoy turning the bible back on those who preach Christianity, but sometimes forget its teachings (eg: Thou shalt not Kill).

Four Horsemen of Apocalypse, by Viktor Vasnets...

Image via Wikipedia: Four Horsemen of the Apocalyse

God-approved honeytrap and murder
Judges 4:17-24, the story of Jael, who lured the commander of the enemy army into her tent and then “Jael wife of Heber took a tent peg, and took a hammer in her hand, and went softly to him and drove the peg into his temple, until it went down into the ground he was lying fast asleep from weariness and he died.” although that would probably be illegal, and most definitely not non-violent

Vengence
The “law of retaliation” deals with vengeance “You are to take life for life, eye for eye.” (Exodus 21:23-25)

“Do not repay anyone evil for evil… If it is possible, as far as it depends on you, live at peace with everyone… Do not take revenge….” (Romans 12:17-19) If it is possible, doesn’t mean always.

Revenge, try and try again
The book of Revelations, offering a full menu of diabolical fare – apocalypse, confrontation between good and evil, the four horsemen of the apocalypse, riding white, red, black, and pale-green horses representing conquest (or pestilence), war, famine, and death, cries for vengeance, hail and fire destroy a third of the trees and grass, a third of the oceans are destroyed, a third of the rivers and springs are poisoned, a third of the sky is darkened, a plague of “locusts” terrorise the Earth, an army of 200 million kills a third of Earth’s population, and the sun scorches the Earth with intense heat.

Jesus, the Warrior
Jesus “a nomadic troublemaker, a Che Guevara of the Sinai Peninsular” (Bitch: In Praise of Difficult Women, Wurtzel, 1998) whether man or the myth, had a religion created in his name, overthrew the Roman empire in the Middle East, has over a billion followers and had some of the bloodiest wars started by his followers

Jesus is supposed to have said “Think not that I am come to send peace on earth: I came not to send peace, but a sword.” (Matthew 10:34 )
and “If you don’t have a sword, sell your cloak and buy one.” (Luke 22:36-38)

“The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed” (Luke 4:18)

Prison Break
Rescue those being led away to death; hold back those staggering toward slaughter. Don’t excuse yourself by saying, “Look, we didn’t know”. (Proverbs 24:11-12)


“Blessed are the meek, for they will inherit the earth.” (Matthew 5:5)
… Does that describe humans or animals?


Feedback welcome.

30 April, 2009

I Don’t Mind Stealing Bread from the mouths of decadence

Hunger Strike

Hunger Strike performed by Temple Of The Dog (vocals by Chris Cornell and Eddie Vedder of Pearl Jam)

A song that Cornell describes as “the lyrics are somewhat of a political, socialist statement“.

“I don’t mind stealing bread, from the mouths of decadence”.

Is this song a tribute to civil disobedience? The millions are dying of being overfed while most of the world’s population are starving, this injustice in food distribution between nations and communities – “blood is on the table” is the blood of the slaves who make the food but can’t afford to eat it themselves.. That to steal bread from the “mouths of decadence” in order to feed the starving should be seen as a good thing, and not a criminal act.

This song is suggesting that the Hunger Strike is in solidarity with the starving “I’m going hungry”.

USAmerica throws away half of its food, the United Kingdom throws away a third of its food, New South Wales, Australia that figure is thirty percent of its food thrown away, Toronto Canada throws away 17.5 million kilograms of food per month.

And yet, in many places in the world, people are dying from lack of food.


Feedback welcome.

10 April, 2009

Tyranny or Revolution… Choose

Tyranny or Revolution. One of two simple choices. Continue to live a dictatorship or stand up and say No.

Those are the options – either unquestioningly obey unjust laws or stand up against them. By fighting unjust laws you are standing up for justice, freedom, free-thinking, you are standing up for what you believe in, more importantly – what is right.

If you obey unjust laws, that you know are unjust, you are losing your freedom, independence of thought, and you are sitting back doing nothing, from a position of safety while others are subjected to unjust laws that selectively punish and discriminate.

It doesn’t take a majority to make a rebellion; it takes only a few determined leaders and a sound cause.” H L Mencken

As we can see from many civil rights movements, from the abolition of the slave trade, sufferage for women, ending apartheid in South Africa, African Independence Movement and gay rights, the fight is for rights is not about a group asking or begging for their rights but about people taking the power that is already theirs and asserting their rights.

The fight for rights against those who hold power is an expression of power. People acknowledging there is injustice and standing up and fighting is an expression of strength, which challenges the common held notions of power relationships. Foucault (1990) said, it is in principle impossible to oppose power, because it is only with power that power can be opposed.

However, the fight for animal rights is an except to all civil rights and social justice movements, in that those who are victims and suffer at the hands of those with power, are never going to be in a position to assert their rights to life. What happens then?

Civil disobedience becomes duty.

As long as the world shall last there will be wrongs, and if no man objected and no man rebelled, those wrongs would last forever.” Clarence Darrow

If we don’t speak out when we see injustice we are silently and passively saying we agree. Our silence empowers those who wield the whips and chains of enslavement. And right now in the Animal Rights Movement there is a creeping silence settling on organisations and activists who seem to have forgotten how to fight.

The animals continue to be treated as mere commodities and activists are waiting… for, well, something.

This silence is what is happening in the animal rights movement. There is a growing popularity in Animal Rights Activism (ARA) of complacency. Led by a theoretical “activist” Gary Francione, they have taken over as the public voice of activism. They have elected themselves the moral guardians of veganism. They speak the loudest. Meanwhile the Real ARAs are out in the streets actually fighting for what they believe in and fighting against injustice and tyranny, against the suffering and cruelty forced upon animals in the name of economics and “choice” (consumer choice, the animal doesn’t get a choice).

We know through painful experiences that freedom is never voluntarily given by the oppressor, it must be demanded by the oppressed“. Martin Luther King

The Francione-Lee Hall-inspired “pacifist dietary vegans” often appear to be confused about what ARA is. It is not (only) making vegan cupcakes and eating vegan marshmallows. While following a particular diet can be considered political action, it is not direct action. Friends of Animals contend that “veganism is direct action” without actually explaining what Direct Action is or how Veganism is Direct Action, apart from such suggestions as eat at a vegan restaurant, buy a vegan cookbook, join Friends Of Animals (which they claim is inexpensive). Direct Action Veganism seems to be related to how much money you spend, turning veganism into a consumerist action.

While it can be seen that choices at the supermarket are political – from the brands you support or boycott, the country of origin, the distance food is transported, its environmental impact in production, or the welfare of the ingredients in the case of animal products. The companies you support economically or economically sabotage shape the world, every consumers choice at the cash register has an impact on the world. From child slavery for chocolate or palm oil in your cakes to supporting brands that also own cigarette companies or avoiding animal products – these all have political consequences.

Although following a vegan diet might be regarded as passivism (passive + activism). And unless someone follows up advocating a vegan diet with actual actions you are a not an activist vegan, but a dietary vegan. The clue is in the word ACTIVism, it suggests some kind of ACTivity, ACTion, it involves acting one way or another, being an active agent in opposing the suffering and cruelty in the world. Part of the definition of vegan is someone who “promotes the development and use of animal-free alternatives for the benefit of humans, animals and the environment” (Watson and Shrigley). It is not telling other vegans how superior you are, that yours is the one true way, and the path to animal rights is found Only by blindly following Francione and Hall.

Words without action are meaningless.
The world will not, as Gary Francione and his followers say, be vegan if you want it. It will be vegan when people act on it. Get out and do something about it. Wishful thinking rarely achieves anything. It will take hard work, it will take risk, it will involve taking a stand FOR something, not just endlessly shouting down any Real ARAs who don’t blindly obey Francione.

What the world needs is a revolution, not another movement. The insistence of Francione and Hall followers of calling themselves “Abolitionist Vegan” divides Animal Rights. It artificially separates vegans, splintering what should be a united movement into Us v Them.

We should never forget that everything Adolf Hitler did in Germany was “legal” and everything the Hungarian freedom fighters did in Hungary was “illegal.” Martin Luther King, Jr., “Letter from Birmingham Jail,” Why We Can’t Wait, 1963

So while Francione and Hall are sitting around telling people to Buy vegan cook books, Buy memberships of their organisations, Buy meals at restaurants, Buy text books they write, Buy, Buy, Buy, and tell people this is “direct action”, there are real Direct Action Activists are refusing to accept the status quo of a society that puts a higher price on the death of an animal that they do on the value of that animals life.

This is not civil war between those that oppose all form of MDA – militant direct action and those who don’t condemn it. Because the dietary vegans who talk about peace being the only way, they are nothing but a distraction. Their beliefs don’t seem to be based on Animal Liberation but following gurus and their opinions, they will left on the side of the road long after Real ARAs are reaching milestones in the path to true animal liberation.

These milestones will be reached by people standing up against the tyranny of a society.

“What have you done for animals lately?”

This is not a criticism of meat eaters, this is not a criticism of vegetarians, nor is this a criticism on people who live a vegan lifestyle who don’t want to be ARA’s. This is pointing out the hypocrisy of people who call themselves “activists” and then do nothing but recruit for the members for the Abolitionism of Francione and Hall.

So get on the train or get off the tracks. Because when you target Animal Liberation for being not vegan enough, you are in the way, you are the hit squad for animal abusing industries.

A revolution is coming – a revolution which will be peaceful if we are wise enough; compassionate if we care enough; successful if we are fortunate enough – but a revolution which is coming whether we will it or not. We can affect its character, we cannot alter its inevitability.” John F. Kennedy

Taking the world vegan will require a revolution, in the way of thinking of six billion people. This will be achieved when those who want to see real Animal Liberation rebel against the tyranny from the Animal Agriculture industry and other vegans who stymie activists who are making a difference. It will involved standing up for your principles instead of attacking those who do. It means putting your life and freedom on the line, and if you’re not prepared to stand up for what you believe in, then just what will you do to save the life of an animal.

Eating vegan marshmallows does very little for preventing the suffering and death of an animal. And calling yourself an “animal rights activist” when all you do is shut down anyone who believes in a different form of activism achieves nothing – or rather it achieves nothing for the animals. It achieves a lot in slowing down Real ARAs, it sides with the abusers and enables them to continue inflicting their cruelty.

If you are fighting for animal rights and liberation, I will fight with you. If you are vegan, I admire you. If you reject the animal death industries, I respect you.

So… will we have Vegan Revolution or Tyranny?

A vegan revolution is inevitable, so what are we waiting for? Why not now?

Let’s start the Revolution today.

Feedback welcome.

31 March, 2009

Do not attempt to think or depression will follow

Shut up, be happy – a message from our sponsors

Jello Biafra’s “message from our sponsors

The number one enemy of progress is questions.

National security is more important than individual rights.

Shut up, be happy, consume, the comfort you’ve demanded is now mandatory.

Jello Biafra, made famous the slogan “Don’t hate the media, become the media”, has also spoken extensively on how to “monkey wrench the new world order” which contains ideas of how other people have participated in creative acts of civil disobedience, conformity sabotage, direct action, pranking, and culture jamming.

Cover of "Become the Media"

Cover of Become the Media

When you know what you want and begin to fight for it, you realise that the media is not just a big conglomerate, with one-way interaction, telling a captive audience what to do and what to think. New media, the information exchange goes in both ways, you create the media, you create the message that you want to get out there.

If you don’t like what the media has to say, don’t just hate it, re-create it.

Feedback welcome.

9 March, 2009

Martin Luther King: LETTER FROM BIRMINGHAM JAIL 1963

This is in no way intended to trample on the copyright ownership of this piece. It is to disseminate ideas about justice, civil rights and civil disobedience for educational purposes.


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LETTER FROM BIRMINGHAM JAIL
April 16, 1963

MY DEAR FELLOW CLERGYMEN:

While confined here in the Birmingham city jail, I came across your recent statement calling my present activities “unwise and untimely.” Seldom do I pause to answer criticism of my work and ideas. If I sought to answer all the criticisms that cross my desk, my secretaries would have little time for anything other than such correspondence in the course of the day, and I would have no time for constructive work. But since I feel that you are men of genuine good will and that your criticisms are sincerely set forth, I want to try to answer your statements in what I hope will be patient and reasonable terms.

I think I should indicate why I am here In Birmingham, since you have been influenced by the view which argues against “outsiders coming in.” I have the honor of serving as president of the Southern Christian Leadership Conference, an organization operating in every southern state, with headquarters in Atlanta, Georgia. We have some eighty-five affiliated organizations across the South, and one of them is the Alabama Christian Movement for Human Rights. Frequently we share staff, educational and financial resources with our affiliates. Several months ago the affiliate here in Birmingham asked us to be on call to engage in a nonviolent direct-action program if such were deemed necessary. We readily consented, and when the hour came we lived up to our promise. So I, along with several members of my staff, am here because I was invited here I am here because I have organizational ties here.

But more basically, I am in Birmingham because injustice is here. Just as the prophets of the eighth century B.C. left their villages and carried their “thus saith the Lord” far beyond the boundaries of their home towns, and just as the Apostle Paul left his village of Tarsus and carried the gospel of Jesus Christ to the far corners of the Greco-Roman world, so am I compelled to carry the gospel of freedom beyond my own home town. Like Paul, I must constantly respond to the Macedonian call for aid.

Moreover, I am cognizant of the interrelatedness of all communities and states. I cannot sit idly by in Atlanta and not be concerned about what happens in Birmingham. Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. Never again can we afford to live with the narrow, provincial “outside agitator” idea. Anyone who lives inside the United States can never be considered an outsider anywhere within its bounds.

You deplore the demonstrations taking place in Birmingham. But your statement, I am sorry to say, fails to express a similar concern for the conditions that brought about the demonstrations. I am sure that none of you would want to rest content with the superficial kind of social analysis that deals merely with effects and does not grapple with underlying causes. It is unfortunate that demonstrations are taking place in Birmingham, but it is even more unfortunate that the city’s white power structure left the Negro community with no alternative.

In any nonviolent campaign there are four basic steps: collection of the facts to determine whether injustices exist; negotiation; self-purification; and direct action. We have gone through all of these steps in Birmingham. There can be no gainsaying the fact that racial injustice engulfs this community. Birmingham is probably the most thoroughly segregated city in the United States. Its ugly record of brutality is widely known. Negroes have experienced grossly unjust treatment in the courts. There have been more unsolved bombings of Negro homes and churches in Birmingham than in any other city in the nation. These are the hard, brutal facts of the case. On the basis of these conditions, Negro leaders sought to negotiate with the city fathers. But the latter consistently refused to engage in good-faith negotiation.

Then, last September, came the opportunity to talk with leaders of Birmingham’s economic community. In the course of the negotiations, certain promises were made by the merchants — for example, to remove the stores humiliating racial signs. On the basis of these promises, the Reverend Fred Shuttlesworth and the leaders of the Alabama Christian Movement for Human Rights agreed to a moratorium on all demonstrations. As the weeks and months went by, we realized that we were the victims of a broken promise. A few signs, briefly removed, returned; the others remained.

As in so many past experiences, our hopes had been blasted, and the shadow of deep disappointment settled upon us. We had no alternative except to prepare for direct action, whereby we would present our very bodies as a means of laying our case before the conscience of the local and the national community. Mindful of the difficulties involved, we decided to undertake a process of self-purification. We began a series of workshops on nonviolence, and we repeatedly asked ourselves : “Are you able to accept blows without retaliating?” “Are you able to endure the ordeal of jail?” We decided to schedule our direct-action program for the Easter season, realizing that except for Christmas, this is the main shopping period of the year. Knowing that a strong economic withdrawal program would be the by-product of direct action, we felt that this would be the best time to bring pressure to bear on the merchants for the needed change.

Then it occurred to us that Birmingham’s mayoralty election was coming up in March, and we speedily decided to postpone action until after election day. When we discovered that the Commissioner of Public Safety, Eugene “Bull” Connor, had piled up enough votes to be in the run-off we decided again to postpone action until the day after the run-off so that the demonstrations could not be used to cloud the issues. Like many others, we waited to see Mr. Connor defeated, and to this end we endured postponement after postponement. Having aided in this community need, we felt that our direct-action program could be delayed no longer.

You may well ask: “Why direct action? Why sit-ins, marches and so forth? Isn’t negotiation a better path?” You are quite right in calling, for negotiation. Indeed, this is the very purpose of direct action. Nonviolent direct action seeks to create such a crisis and foster such a tension that a community which has constantly refused to negotiate is forced to confront the issue. It seeks to so dramatize the issue that it can no longer be ignored. My citing the creation of tension as part of the work of the nonviolent-resister may sound rather shocking. But I must confess that I am not afraid of the word “tension.” I have earnestly opposed violent tension, but there is a type of constructive, nonviolent tension which is necessary for growth. Just as Socrates felt that it was necessary to create a tension in the mind so that individuals could rise from the bondage of myths and half-truths to the unfettered realm of creative analysis and objective appraisal, we must we see the need for nonviolent gadflies to create the kind of tension in society that will help men rise from the dark depths of prejudice and racism to the majestic heights of understanding and brotherhood.

The purpose of our direct-action program is to create a situation so crisis-packed that it will inevitably open the door to negotiation. I therefore concur with you in your call for negotiation. Too long has our beloved Southland been bogged down in a tragic effort to live in monologue rather than dialogue.

One of the basic points in your statement is that the action that I and my associates have taken .in Birmingham is untimely. Some have asked: “Why didn’t you give the new city administration time to act?” The only answer that I can give to this query is that the new Birmingham administration must be prodded about as much as the outgoing one, before it will act. We are sadly mistaken if we feel that the election of Albert Boutwell as mayor. will bring the millennium to Birmingham. While Mr. Boutwell is a much more gentle person than Mr. Connor, they are both segregationists, dedicated to maintenance of the status quo. I have hope that Mr. Boutwell will be reasonable enough to see the futility of massive resistance to desegregation. But he will not see this without pressure from devotees of civil rights. My friends, I must say to you that we have not made a single gain civil rights without determined legal and nonviolent pressure. Lamentably, it is an historical fact that privileged groups seldom give up their privileges voluntarily. Individuals may see the moral light and voluntarily give up their unjust posture; but, as Reinhold Niebuhr has reminded us, groups tend to be more immoral than individuals.

We know through painful experience that freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed. Frankly, I have yet to engage in a direct-action campaign that was “well timed” in the view of those who have not suffered unduly from the disease of segregation. For years now I have heard the word “Wait!” It rings in the ear of every Negro with piercing familiarity. This “Wait” has almost always meant “Never.” We must come to see, with one of our distinguished jurists, that “justice too long delayed is justice denied.”

We have waited for more than 340 years for our constitutional and God-given rights. The nations of Asia and Africa are moving with jetlike speed toward gaining political independence, but we stiff creep at horse-and-buggy pace toward gaining a cup of coffee at a lunch counter. Perhaps it is easy for those who have never felt the stinging dark of segregation to say, “Wait.” But when you have seen vicious mobs lynch your mothers and fathers at will and drown your sisters and brothers at whim; when you have seen hate-filled policemen curse, kick and even kill your black brothers and sisters; when you see the vast majority of your twenty million Negro brothers smothering in an airtight cage of poverty in the midst of an affluent society; when you suddenly find your tongue twisted and your speech stammering as you seek to explain to your six-year-old daughter why she can’t go to the public amusement park that has just been advertised on television, and see tears welling up in her eyes when she is told that Funtown is closed to colored children, and see ominous clouds of inferiority beginning to form in her little mental sky, and see her beginning to distort her personality by developing an unconscious bitterness toward white people; when you have to concoct an answer for a five-year-old son who is asking: “Daddy, why do white people treat colored people so mean?”; when you take a cross-country drive and find it necessary to sleep night after night in the uncomfortable corners of your automobile because no motel will accept you; when you are humiliated day in and day out by nagging signs reading “white” and “colored”; when your first name becomes “nigger,” your middle name becomes “boy” (however old you are) and your last name becomes “John,” and your wife and mother are never given the respected title “Mrs.”; when you are harried by day and haunted by night by the fact that you are a Negro, living constantly at tiptoe stance, never quite knowing what to expect next, and are plagued with inner fears and outer resentments; when you go forever fighting a degenerating sense of “nobodiness” then you will understand why we find it difficult to wait. There comes a time when the cup of endurance runs over, and men are no longer willing to be plunged into the abyss of despair. I hope, sirs, you can understand our legitimate and unavoidable impatience.

You express a great deal of anxiety over our willingness to break laws. This is certainly a legitimate concern. Since we so diligently urge people to obey the Supreme Court’s decision of 1954 outlawing segregation in the public schools, at first glance it may seem rather paradoxical for us consciously to break laws. One may want to ask: “How can you advocate breaking some laws and obeying others?” The answer lies in the fact that there are two types of laws: just and unjust. I would be the first to advocate obeying just laws. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with St. Augustine that “an unjust law is no law at all”

Now, what is the difference between the two? How does one determine whether a law is just or unjust? A just law is a man-made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law. To put it in the terms of St. Thomas Aquinas: An unjust law is a human law that is not rooted in eternal law and natural law. Any law that uplifts human personality is just. Any law that degrades human personality is unjust. All segregation statutes are unjust because segregation distorts the soul and damages the personality. It gives the segregator a false sense of superiority and the segregated a false sense of inferiority. Segregation, to use the terminology of the Jewish philosopher Martin Buber, substitutes an “I-it” relationship for an “I-thou” relationship and ends up relegating persons to the status of things. Hence segregation is not only politically, economically and sociologically unsound, it is morally wrong and awful. Paul Tillich said that sin is separation. Is not segregation an existential expression ‘of man’s tragic separation, his awful estrangement, his terrible sinfulness? Thus it is that I can urge men to obey the 1954 decision of the Supreme Court, for it is morally right; and I can urge them to disobey segregation ordinances, for they are morally wrong.

Let us consider a more concrete example of just and unjust laws. An unjust law is a code that a numerical or power majority group compels a minority group to obey but does not make binding on itself. This is difference made legal. By the same token, a just law is a code that a majority compels a minority to follow and that it is willing to follow itself. This is sameness made legal.

Let me give another explanation. A law is unjust if it is inflicted on a minority that, as a result of being denied the right to vote, had no part in enacting or devising the law. Who can say that the legislature of Alabama which set up that state’s segregation laws was democratically elected? Throughout Alabama all sorts of devious methods are used to prevent Negroes from becoming registered voters, and there are some counties in which, even though Negroes constitute a majority of the population, not a single Negro is registered. Can any law enacted under such circumstances be considered democratically structured?

Sometimes a law is just on its face and unjust in its application. For instance, I have been arrested on a charge of parading without a permit. Now, there is nothing wrong in having an ordinance which requires a permit for a parade. But such an ordinance becomes unjust when it is used to maintain segregation and to deny citizens the First Amendment privilege of peaceful assembly and protest.

I hope you are able to ace the distinction I am trying to point out. In no sense do I advocate evading or defying the law, as would the rabid segregationist. That would lead to anarchy. One who breaks an unjust law must do so openly, lovingly, and with a willingness to accept the penalty. I submit that an individual who breaks a law that conscience tells him is unjust and who willingly accepts the penalty of imprisonment in order to arouse the conscience of the community over its injustice, is in reality expressing the highest respect for law.

Of course, there is nothing new about this kind of civil disobedience. It was evidenced sublimely in the refusal of Shadrach, Meshach and Abednego to obey the laws of Nebuchadnezzar, on the ground that a higher moral law was at stake. It was practiced superbly by the early Christians, who were willing to face hungry lions and the excruciating pain of chopping blocks rather than submit to certain unjust laws of the Roman Empire. To a degree, academic freedom is a reality today because Socrates practiced civil disobedience. In our own nation, the Boston Tea Party represented a massive act of civil disobedience.

We should never forget that everything Adolf Hitler did in Germany was “legal” and everything the Hungarian freedom fighters did in Hungary was “illegal.” It was “illegal” to aid and comfort a Jew in Hitler’s Germany. Even so, I am sure that, had I lived in Germany at the time, I would have aided and comforted my Jewish brothers. If today I lived in a Communist country where certain principles dear to the Christian faith are suppressed, I would openly advocate disobeying that country’s antireligious laws.

I must make two honest confessions to you, my Christian and Jewish brothers. First, I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to “order” than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: “I agree with you in the goal you seek, but I cannot agree with your methods of direct action”; who paternalistically believes he can set the timetable for another man’s freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a “more convenient season.” Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection.

I had hoped that the white moderate would understand that law and order exist for the purpose of establishing justice and that when they fan in this purpose they become the dangerously structured dams that block the flow of social progress. I had hoped that the white moderate would understand that the present tension in the South is a necessary phase of the transition from an obnoxious negative peace, in which the Negro passively accepted his unjust plight, to a substantive and positive peace, in which all men will respect the dignity and worth of human personality. Actually, we who engage in nonviolent direct action are not the creators of tension. We merely bring to the surface the hidden tension that is already alive. We bring it out in the open, where it can be seen and dealt with. Like a boil that can never be cured so long as it is covered up but must be opened with an its ugliness to the natural medicines of air and light, injustice must be exposed, with all the tension its exposure creates, to the light of human conscience and the air of national opinion before it can be cured.

In your statement you assert that our actions, even though peaceful, must be condemned because they precipitate violence. But is this a logical assertion? Isn’t this like condemning a robbed man because his possession of money precipitated the evil act of robbery? Isn’t this like condemning Socrates because his unswerving commitment to truth and his philosophical inquiries precipitated the act by the misguided populace in which they made him drink hemlock? Isn’t this like condemning Jesus because his unique God-consciousness and never-ceasing devotion to God’s will precipitated the evil act of crucifixion? We must come to see that, as the federal courts have consistently affirmed, it is wrong to urge an individual to cease his efforts to gain his basic constitutional rights because the quest may precipitate violence. Society must protect the robbed and punish the robber.

I had also hoped that the white moderate would reject the myth concerning time in relation to the struggle for freedom. I have just received a letter from a white brother in Texas. He writes: “All Christians know that the colored people will receive equal rights eventually, but it is possible that you are in too great a religious hurry. It has taken Christianity almost two thousand years to accomplish what it has. The teachings of Christ take time to come to earth.” Such an attitude stems from a tragic misconception of time, from the strangely rational notion that there is something in the very flow of time that will inevitably cure all ills. Actually, time itself is neutral; it can be used either destructively or constructively. More and more I feel that the people of ill will have used time much more effectively than have the people of good will. We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people. Human progress never rolls in on wheels of inevitability; it comes through the tireless efforts of men willing to be co-workers with God, and without this ‘hard work, time itself becomes an ally of the forces of social stagnation. We must use time creatively, in the knowledge that the time is always ripe to do right. Now is the time to make real the promise of democracy and transform our pending national elegy into a creative psalm of brotherhood. Now is the time to lift our national policy from the quicksand of racial injustice to the solid rock of human dignity.

You speak of our activity in Birmingham as extreme. At fist I was rather disappointed that fellow clergymen would see my nonviolent efforts as those of an extremist. I began thinking about the fact that stand in the middle of two opposing forces in the Negro community. One is a force of complacency, made up in part of Negroes who, as a result of long years of oppression, are so drained of self-respect and a sense of “somebodiness” that they have adjusted to segregation; and in part of a few middle class Negroes who, because of a degree of academic and economic security and because in some ways they profit by segregation, have become insensitive to the problems of the masses. The other force is one of bitterness and hatred, and it comes perilously close to advocating violence. It is expressed in the various black nationalist groups that are springing up across the nation, the largest and best-known being Elijah Muhammad’s Muslim movement. Nourished by the Negro’s frustration over the continued existence of racial discrimination, this movement is made up of people who have lost faith in America, who have absolutely repudiated Christianity, and who have concluded that the white man is an incorrigible “devil.”

I have tried to stand between these two forces, saying that we need emulate neither the “do-nothingism” of the complacent nor the hatred and despair of the black nationalist. For there is the more excellent way of love and nonviolent protest. I am grateful to God that, through the influence of the Negro church, the way of nonviolence became an integral part of our struggle.

If this philosophy had not emerged, by now many streets of the South would, I am convinced, be flowing with blood. And I am further convinced that if our white brothers dismiss as “rabble-rousers” and “outside agitators” those of us who employ nonviolent direct action, and if they refuse to support our nonviolent efforts, millions of Negroes will, out of frustration and despair, seek solace and security in black-nationalist ideologies a development that would inevitably lead to a frightening racial nightmare.

Oppressed people cannot remain oppressed forever. The yearning for freedom eventually manifests itself, and that is what has happened to the American Negro. Something within has reminded him of his birthright of freedom, and something without has reminded him that it can be gained. Consciously or unconsciously, he has been caught up by the Zeitgeist, and with his black brothers of Africa and his brown and yellow brothers of Asia, South America and the Caribbean, the United States Negro is moving with a sense of great urgency toward the promised land of racial justice. If one recognizes this vital urge that has engulfed the Negro community, one should readily understand why public demonstrations are taking place. The Negro has many pent-up resentments and latent frustrations, and he must release them. So let him march; let him make prayer pilgrimages to the city hall; let him go on freedom rides–and try to understand why he must do so. If his repressed emotions are not released in nonviolent ways, they will seek expression through violence; this is not a threat but a fact of history. So I have not said to my people: “Get rid of your discontent.” Rather, I have tried to say that this normal and healthy discontent can be channeled into the creative outlet of nonviolent direct action. And now this approach is being termed extremist.

But though I was initially disappointed at being categorized as an extremist, as I continued to think about the matter I gradually gained a measure of satisfaction from the label. Was not Jesus an extremist for love: “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.” Was not Amos an extremist for justice: “Let justice roll down like waters and righteousness like an ever-flowing stream.” Was not Paul an extremist for the Christian gospel: “I bear in my body the marks of the Lord Jesus.” Was not Martin Luther an extremist: “Here I stand; I cannot do otherwise, so help me God.” And John Bunyan: “I will stay in jail to the end of my days before I make a butchery of my conscience.” And Abraham Lincoln: “This nation cannot survive half slave and half free.” And Thomas Jefferson: “We hold these truths to be self-evident, that all men are created equal …” So the question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? Will we be extremists for the preservation of injustice or for the extension of justice? In that dramatic scene on Calvary’s hill three men were crucified. We must never forget that all three were crucified for the same crime—the crime of extremism. Two were extremists for immorality, and thus fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment. Perhaps the South, the nation and the world are in dire need of creative extremists.

I had hoped that the white moderate would see this need. Perhaps I was too optimistic; perhaps I expected too much. I suppose I should have realized that few members of the oppressor race can understand the deep groans and passionate yearnings of the oppressed race, and still fewer have the vision to see that injustice must be rooted out by strong, persistent and determined action. I am thankful, however, that some of our white brothers in the South have grasped the meaning of this social revolution and committed themselves to it. They are still too few in quantity, but they are big in quality. Some—such as Ralph McGill, Lillian Smith, Harry Golden, James McBride Dabbs, Ann Braden and Sarah Patton Boyle—have written about our struggle in eloquent and prophetic terms. Others have marched with us down nameless streets of the South. They have languished in filthy, roach-infested jails, suffering the abuse and brutality of policemen who view them as “dirty nigger lovers.” Unlike so many of their moderate brothers and sisters, they have recognized the urgency of the moment and sensed the need for powerful “action” antidotes to combat the disease of segregation.

Let me take note of my other major disappointment. I have been so greatly disappointed with the white church and its leadership. Of course, there are some notable exceptions. I am not unmindful of the fact that each of you has taken some significant stands on this issue. I commend you, Reverend Stallings, for your Christian stand on this past Sunday, in welcoming Negroes to your worship service on a non segregated basis. I commend the Catholic leaders of this state for integrating Spring Hill College several years ago.

But despite these notable exceptions, I must honestly reiterate that I have been disappointed with the church. I do not say this as one of those negative .critics who can always find. something wrong with the church. I say this as a minister of the gospel, who loves the church; who was nurtured in its bosom; who has been sustained by its spiritual blessings and who will remain true to it as long as the cord of Rio shall lengthen.

When I was suddenly catapulted into the leadership of the bus protest in Montgomery, Alabama, a few years ago, I felt we would be supported by the white church felt that the white ministers, priests and rabbis of the South would be among our strongest allies. Instead, some have been outright opponents, refusing to understand the freedom movement and misrepresenting its leader era; an too many others have been more cautious than courageous and have remained silent behind the anesthetizing security of stained-glass windows.

In spite of my shattered dreams, I came to Birmingham with the hope that the white religious leadership of this community would see the justice of our cause and, with deep moral concern, would serve as the channel through which our just grievances could reach the power structure. I had hoped that each of you would understand. But again I have been disappointed.

I have heard numerous southern religious leaders admonish their worshipers to comply with a desegregation decision because it is the law, but I have longed to hear white ministers declare: “Follow this decree because integration is morally right and because the Negro is your brother.” In the midst of blatant injustices inflicted upon the Negro, I have watched white churchmen stand on the sideline and mouth pious. irrelevancies and sanctimonious trivialities. In the midst of a mighty struggle to rid our nation of racial and economic injustice, I have heard many ministers say: “Those are social issues, with which the gospel has no real concern.” And I have watched many churches commit themselves to a completely other worldly religion which makes a strange, on Biblical distinction between body and soul, between the sacred and the secular.

I have traveled the length and breadth of Alabama, Mississippi and all the other southern states. On sweltering summer days and crisp autumn mornings I have looked at the South’s beautiful churches with their lofty spires pointing heavenward. I have beheld the impressive outlines of her massive religious-education buildings. Over and over I have found myself asking: “What kind of people worship here? Who is their God? Where were their voices when the lips of Governor Barnett dripped with words of interposition and nullification? Where were they when Governor Wallace gave a clarion call for defiance and hatred? Where were their voices of support when bruised and weary Negro men and women decided to rise from the dark dungeons of complacency to the bright hills of creative protest?”

Yes, these questions are still in my mind. In deep disappointment I have wept over the laxity of the church. But be assured that my tears have been tears of love. There can be no deep disappointment where there is not deep love. Yes, I love the church. How could I do otherwise? l am in the rather unique position of being the son, the grandson and the great-grandson of preachers. Yes, I see the church as the body of Christ. But, oh! How we have blemished and scarred that body through social neglect and through fear of being nonconformists.

There was a time when the church was very powerful in the time when the early Christians rejoiced at being deemed worthy to suffer for what they believed. In those days the church was not merely a thermometer that recorded the ideas and principles of popular opinion; it was a thermostat that transformed the mores of society. Whenever the early Christians entered a town, the people in power became disturbed and immediately sought to convict the Christians for being “disturbers of the peace” and “outside agitators”‘ But the Christians pressed on, in the conviction that they were “a colony of heaven,” called to obey God rather than man. Small in number, they were big in commitment. They were too God intoxicated to be “astronomically intimidated.” By their effort and example they brought an end to such ancient evils as infanticide. and gladiatorial contests.

Things are different now. So often the contemporary church is a weak, ineffectual voice with an uncertain sound. So often it is an archdefender of the status quo. Par from being disturbed by the presence of the church, the power structure of the average community is consoled by the church’s silent and often even vocal sanction of things as they are.

But the judgment of God is upon the church as never before. If today’s church does not recapture the sacrificial spirit of the early church, it vi lose its authenticity, forfeit the loyalty of millions, and be dismissed as an irrelevant social club with no meaning for the twentieth century. Every day I meet young people whose disappointment with the church has turned into outright disgust.

Perhaps I have once again been too optimistic. Is organized religion too inextricably bound to the status quo to save our nation and the world? Perhaps I must turn my faith to the inner spiritual church, the church within the church, as the true ecclesia and the hope of the world. But again I am thankful to God that some noble souls from the ranks of organized religion have broken loose from the paralyzing chains of conformity and joined us as active partners in the struggle for freedom, They have left their secure congregations and walked the streets of Albany, Georgia, with us. They have gone down the highways of the South on tortuous rides for freedom. Yes, they have gone to jai with us. Some have been dismissed from their churches, have lost the support of their bishops and fellow ministers. But they have acted in the faith that right defeated is stronger than evil triumphant. Their witness has been the spiritual salt that has preserved the true meaning of the gospel in these troubled times. They have carved a tunnel of hope through the dark mountain of disappointment.

I hope the church as a whole will meet the challenge of this decisive hour. But even if the church does not come to the aid of justice, I have no despair about the future. I have no fear about the outcome of our struggle in Birmingham, even if our motives are at present misunderstood. We will reach the goal of freedom in Birmingham, ham and all over the nation, because the goal of America k freedom. Abused and scorned though we may be, our destiny is tied up with America’s destiny. Before the pilgrims landed at Plymouth, we were here. Before the pen of Jefferson etched the majestic words of the Declaration of Independence across the pages of history, we were here. For more than two centuries our forebears labored in this country without wages; they made cotton king; they built the homes of their masters while suffering gross injustice and shameful humiliation-and yet out of a bottomless vitality they continued to thrive and develop. If the inexpressible cruelties of slavery could not stop us, the opposition we now face will surely fail. We will win our freedom because the sacred heritage of our nation and the eternal will of God are embodied in our echoing demands.

Before closing I feel impelled to mention one other point in your statement that has troubled me profoundly. You warmly commended the Birmingham police force for keeping “order” and “preventing violence.” I doubt that you would have so warmly commended the police force if you had seen its dogs sinking their teeth into unarmed, nonviolent Negroes. I doubt that you would so quickly commend the policemen if you were to observe their ugly and inhumane treatment of Negroes here in the city jail; if you were to watch them push and curse old Negro women and young Negro girls; if you were to see them slap and kick old Negro men and young boys; if you were to observe them, as they did on two occasions, refuse to give us food because we wanted to sing our grace together. I cannot join you in your praise of the Birmingham police department.

It is true that the police have exercised a degree of discipline in handing the demonstrators. In this sense they have conducted themselves rather “nonviolently” in public. But for what purpose? To preserve the evil system of segregation. Over the past few years I have consistently preached that nonviolence demands that the means we use must be as pure as the ends we seek. I have tried to make clear that it is wrong to use immoral means to attain moral ends. But now I must affirm that it is just as wrong, or perhaps even more so, to use moral means to preserve immoral ends. Perhaps Mr. Connor and his policemen have been rather nonviolent in public, as was Chief Pritchett in Albany, Georgia but they have used the moral means of nonviolence to maintain the immoral end of racial injustice. As T. S. Eliot has said: “The last temptation is the greatest treason: To do the right deed for the wrong reason.”

I wish you had commended the Negro sit-inners and demonstrators of Birmingham for their sublime courage, their willingness to suffer and their amazing discipline in the midst of great provocation. One day the South will recognize its real heroes. There will be the James Merediths, with the noble sense of purpose that enables them to face jeering and hostile mobs, and with the agonizing loneliness that characterizes the life of the pioneer. There will be the old, oppressed, battered Negro women, symbolized in a seventy-two-year-old woman in Montgomery, Alabama, who rose up with a sense of dignity and with her people decided not to ride segregated buses, and who responded with ungrammatical profundity to one who inquired about her weariness: “My feets is tired, but my soul is at rest.” There will be the young high school and college students, the young ministers of the gospel and a host of their elders, courageously and nonviolently sitting in at lunch counters and willingly going to jail for conscience’ sake. One day the South will know that when these disinherited children of God sat down at lunch counters, they were in reality standing up for what is best in the American dream and for the most sacred values in our Judaeo-Christian heritage, thereby bringing our nation back to those great wells of democracy which were dug deep by the founding fathers in their formulation of the Constitution and the Declaration of Independence.

Never before have I written so long a letter. I’m afraid it is much too long to take your precious time. I can assure you that it would have been much shorter if I had been writing from a comfortable desk, but what else can one do when he is alone in a narrow jail cell, other than write long letters, think long thoughts and pray long prayers?

If I have said anything in this letter that overstates the truth and indicates an unreasonable impatience, I beg you to forgive me. If I have said anything that understates the truth and indicates my having a patience that allows me to settle for anything less than brotherhood, I beg God to forgive me.

I hope this letter finds you strong in the faith. I also hope that circumstances will soon make it possible for me to meet each of you, not as an integrationist or a civil rights leader but as a fellow clergyman and a Christian brother. Let us all hope that the dark clouds of racial prejudice will soon pass away and the deep fog of misunderstanding will be lifted from our fear-drenched communities, and in some not too distant tomorrow the radiant stars of love and brotherhood will shine over our great nation with all their scintillating beauty.

Yours for the cause of Peace and Brotherhood,

Martin Luther King, Jr.

*AUTHOR’S NOTE: This response to a published statement by eight fellow clergymen from Alabama (Bishop C. C. J. Carpenter, Bishop Joseph A. Durick, Rabbi Hilton L. Grafman, Bishop Paul Hardin, Bishop Holan B. Harmon, the Reverend George M. Murray. the Reverend Edward V. Ramage and the Reverend Earl Stallings) was composed under somewhat constricting circumstance. Begun on the margins of the newspaper in which the statement appeared while I was in jail, the letter was continued on scraps of writing paper supplied by a friendly Negro trusty, and concluded on a pad my attorneys were eventually permitted to leave me. Although the text remains in substance unaltered, I have indulged in the author’s prerogative of polishing it for publication.