PEACE PROBE by Gene Stoltzfus


Robotic Warfare: Making This World Safe? by peaceprobe

Last week Predator drones attacked in Helmand province in Southern Afghanistan and mistakenly killed civilians. We don’t know how many. The incidents are another warning like the messages of protest that Pakistanis have been trying to send Americans for the past few years. Despite the much ballyhooed precision of these air crafts and their weapons, they still kill civilians because corroborating intelligence on the ground is unreliable and this leads to flawed targeting.

The protection of civilians has been a most basic plank of all notions of just war for many nations going back 1600 years. The slide towards increased killing of civilians in war by national armies and as a corollary, the use of civilians as human shields is often overlooked. Tactics arising from the use of robotic weapons of war may increase the slide of disrespect for civilian life in war. This trend that brought us civilian casualties from Dresden to Hiroshima, from IEDs in Iraq to drones in Pakistan reflect the broad lines of increased disrespect for civilian life into the 21st century warfare in regular and insurgent armies.

During the final week of Lent this year I expect to travel to Las Vegas and to Creech AFB 45 miles northwest where the Predator pilots and their staffs are trained and local control rooms guide the planes in the 24 hour surveillance and attack assignments over Pakistan, Iraq and Afghanistan. As I go I know that the Predators are just a tip of a vast array of robotic technology now being developed to make modern warfare “safer” for soldiers but more lethal for civilians.

The Predator and their Hellfire missiles are the air weapon delivery system of choice right now but maybe not for long. In the future the work of disarmament will be made even more complicated by robotic instruments of all kinds. The U. S. Army is working with universities to build micro fliers, tiny bird like flyers to be used for intelligence gathering and surveillance through its Micro Autonomous Systems and Technology Collaborative Alliance. Joseph Mait, manager of the Army Research Laboratory says,“ Our long-term goal is to develop technologies that can produce a map of a building interior or detect bombs,”

Big unmanned Predator like aircraft have lots of problems. They are still expensive to build, maintain and fly although they are much cheaper than the earlier generations of bombers. They can also be easy to spot. In Pakistan I was told that children in remote areas have games they play called, “spotting the Predators”. Shrinking those vehicles to a few ounces will not only change the children’s games but will give an up-close view of who is doing what, when and where.

According to Discovery Magazine, Haibo Dong of Wright State University is working on a four-winged robot, the Wright Dragon flyer. The designers complain that it is more difficult to create than a two-winged flapping system but promises more speed and manoeuverability. Dong expects to have a prototype, about the size of a real dragon-fly, completed this year. “This small craft could perform surveillance, environmental monitoring and search and rescue,” he says.

At Harvard University roboticist Robert Wood is working on mechanical bee-like instruments to create a colony of RoboBees. These swarming robots will incorporate optical and chemical sensors as well as communications systems to make autonomous flight decisions and to coordinate with colony members during tasks such as searching for objects or people.

Robotic technology is already heavily used in all of America’s wars. As many as 4000 robots are already on the ground in Iraq. Tiny information gathering devices are complemented by robotic instruments designed to identify and disarm bombs. With ground mobility they can enter into dangerous settings where enemy soldiers are heavily armed. Some of these instruments are being adapted for or are already used for in the homeland security. Their phenomenal growth will change forever the arms race, the balance of power(s) in the world and the nature of police work.

The ethical implications of this revolution of arms, force and information gathering are daunting.

1. The development, deployment, and use of the instruments of robotic warfare are being carried out in at least 40 countries around the world. A robotic arms race is already under way. There are few if any forums that address the implications of this race for the future of life on earth and for the quality of life-like basic freedoms.

2. As the robotic arms movement unfolds, the possibility for back yard development of instruments of destruction reaches to the limits of imagination. Violent video games were just a beginning although they may have helped dull our sensitivity and create a culture of acceptance. The IED (improvised explosive device) an interim instrument for defence and attack for insurgents will have been just the first generation of a long line of sophisticated adaptation of off the shelf technology for killing. The distance between the safe researcher silently working in a sanitized laboratory and the field practitioner is narrowing. The absence of meaningful work for so many in this generation may become the void where new waves of imagination in the service of violence are unleashed. Nonviolence movements will match this challenge only with keen understanding of the implications of robotic developments and solid healthy organizations.

3. As civilian casualties grow, persons who believe that life is sacred are faced with enormous new challenges. Peacemakers and human rights workers have only begun to grasp the implications of robotic warfare. People on the ground in Pakistan told me that just 10% of the victims of Predator drone bombings are insurgent combatants. Ninety percent are civilians. The Pakistan Security Monitor, a project of the School for International Studies at Simon Fraser University disputes these figures. I have travelled in Pakistan and have heard the estimated 90% figure from persons with access to the areas of impact with accompanying stories of travail and death to women and children..

For Christian pacifists the reach of research, development, and manufacture dips into every one of our communities. We are now faced with new challenges to our convictions about not killing. Unless we face those oncoming ambiguities without falling into legalism, the convictions will morph into fluffy cotton decoration over a core of words that are not backed up with action.

4. As we enter this new frontier of ethics and robotic warfare, our methods of witness for a nonviolent way will be forced to adapt. The centralization of the development and manufacture of killer instruments into fewer and fewer corporations and selected political powers is over. The time is here when ordinary people can go to the local computer store or amazon.com to order component parts for assembling a weapon. What will we do if the computer store owner even goes to our church or parish? What will we do if people in our church own stock in companies that produce the components? We won’t have to go to Washington or to some well-mannered legislative office to begin the discussion and to engage in public witness.

We are now swimming in the culture of robotics, a technology that is being adapted every day by nations around the world to myriad roles that include security and killing. We can watch in admiration or distaste as the magic is unveiled . In periods of transition and unfolding violence it takes a little time for our consciences to be awakened and the gift of stubborn resistance to become clear. The time has arrived.



Nobel Prize: Peace Or Just War by peaceprobe

What is the meaning of the Nobel Peace Prize?  Alfred Nobel, Stockholm native and the inventor of dynamite and other explosives was chagrined that his inventions were used in cruel ways. In the late 1800s towards end of his life he dedicated his considerable fortune to those who had made the greatest contribution to humankind. Each year prizes are awarded for achievements in physics, chemistry, physiology or medicine, literature, economics and peace.

Two sitting American Presidents Woodrow Wilson (1919) and ninety years later Barack Obama (2009) have been presented the Nobel peace prize.  Both men believed that they had an overarching role to move history in a more peaceful direction.  Wilson was disappointed and died in office.  His League of Nations was crippled from non support at home and then burned in the ashes of World War II.  We hope for a better outcome for Obama.  Former President Jimmy Carter received the prize in 2002, 22 years after he was defeated by Ronald Reagan for a second term. Henry Kissinger accepted the peace prize for negotiating with the Democratic Republic of Viet Nam (North Viet Nam) in the early 1970s while B52s simultaneous bombed his enemy.  His counterpart Le Duc Tho of North Viet Nam refused to accept the prize.  The war continued for two more years after the Paris Peace agreements.  Between 1973-1975, another half a million Vietnamese were killed and wounded, 340,000 of them civilians.

President Obama’s eloquent speech accepting the Nobel Prize on Dec. 10, Human Rights Day laid out the necessity of war and ruminated on his nation’s understanding of just war – “war waged as a last resort, or in self-defence; if the force used is proportional, and if, whenever possible, civilians are spared from violence.”  To his credit he defined what theorists believe is a just war.  He did not identify how his administration purports to fine tune war making to meet the criteria of a just war in two big wars, Iraq, according to him a dumb war and Afghanistan, a necessary conflict.

How will those who target drone attacks, and other expressions of air war make certain that no civilians are killed?  How will a new chapter in just war be written in the basic training manuals of soldiers preparing for deployment, for interrogation of the enemy, for treatment of captives, and for clean up of military waste?   Can Alfred Nobel’s dynamite and its prolific offspring ever be controlled?  Will the apparent unlimited use of U S wealth for military purposes bankrupt its citizens as once happened in Rome?

For a century the Nobel Prize for peace has hovered in that space between active peacemaking represented by monumental efforts towards peace and justice like land mine eradication, civil rights, or relief efforts, and the work of nations to create a framework that will constrict war and its effects on civil society.  The prize was not primarily intended to celebrate pacifist solutions to war although people who questioned all war and violence like Martin Luther King and Jane Addams received the award.  The acknowledgement of their achievements gives hope.

In his speech President Obama deftly distanced himself and his office from pacifist traditions as a President with responsibilities consistent with empire must do.  To his credit he did so without the normal checklist of charges of idealism, lack of realism and or even naiveté, a checklist deeply embedded in the pillars of liberal democratic thinking upon whose shoulders his politic relies for ideological ballast.

President Obama didn’t tell us if there are any serious negotiations with adversaries, coalitions of Pakhtoon villages or Taliban groups.  In a part of the world where negotiations have been practised for 3000 years it is hard to believe that something isn’t happening to find an end to armed conflict.  How is the conduct of the Afghan-Pakistan war creating the context for real peace, democracy or development?  The people I talked to in Pakistan are not sure.  How will his administration encourage or even mandate the military chaplain corps to become a genuine conscience and moral compass for  “just combat” in the field.  What about the thousands of soldiers who joined the nation’s forces and, in the process of soldiering, developed a conscientious objection to war?  Will they be allowed to get out without having their dignity and personal integrity dishonoured?

For many peace people, church members and third world nations Obama’s speeches on Afghanistan and the acceptance of the Nobel prize despite their eloquence was a time of disappointment.  This was the moment when I realized that my long-term hope for ending the practice of war in say a century will require harder more focussed work than ever.  I believe I can use this experience as a time to bound forward.  The speeches remind me that the Lamb of God with even wider reach in the stretch for justice can overcome the god of empire that imposes chaos and destruction under the guise of democratic order.

The speeches remind us that fundamentalist preachers or pundits are tethered together with the liberal establishment on the question of war.  Both stumble through various versions of just war ethics as the Predator drones drag us into a scary future.  Above all the speeches remind us of the very limited options that are available to an imperial President in matters of peace and war.  This is the moment to pull up our pants, turn off the T V, awaken our imaginations, and listen to God’s spirit of compassion for all human kind, and get on with our work.

Some of us will be called to unexpected sacrifice of time, career, and life itself.  The goal of a world without war is worth all of the sacrifice of a great army of unarmed soldiers.  This dream of a nonviolent world may be the only realistic vision now, despite the fact that our leaders doff their hats to just war.  The renewal of our spirit will come one step at a time in fresh and even larger ways as our spirits are awakened to the politics of renewal and hope, a politic like Jesus himself, that is never dependent upon a president who himself is often powerless to transform an imperial culture that devours good policies and strong words.

The universality of this season’s mantra, “Peace on Earth Good Will Towards People” is a good place to start and it gets the best angels involved. If the mantra is going to bring down the institution of war we better be prepared with discipline and armfuls of imagination infused with love.  When we are called idealists we do well to give the realist answer, all of creation is groaning for something better.  That is where we will put our energy.  Even elder Alfred Nobel might cheer us on.



Fort Hood Shootings: Tragedy Waiting to Happen by peaceprobe

Major Nidal Hasan, the Fort Hood shooter was caught in an impossible matrix of shame.  As a Muslim he was asked to support the killing his fellow religionists.  Islam forbids the killing of other Muslims.  As a military man he was belittled and perhaps harassed for his growing Muslim convictions.  Good soldiers do not identify with the enemy.  Every day as a counselor and psychiatrist he was reminded of his impossible dilemma as he listened to the dreadful stories of broken soldiers caught in the vise of post traumatic stress syndrome disorder (PTSD).  Their stories of fatalism, guilt, suicide and other life changing experience in combat killing reminded him that he was a part of the system that kills other Muslims. He was caught between two shaming systems and there was no place to turn for help.

The military does not allow for selective conscientious objection.* Soldiers, including officers of all religious and secular persuasions who try to extricate themselves from previous military commitments are belittled.  And the bureaucratic path leads through months and even years of lonely and tortured hearings, appeals, reviews and rejections. Some go absent without leave (AWOL) only to grow exhausted over time with their semi underground life and loss of hope for a normal life. They may turn themselves in or even join the ranks of the homeless.  In previous wars they were welcomed in countries like Canada where they took up new lives.  Canada is no longer welcoming to objectors.

Objectors who are in uniform tend to act out of the deepest instincts of conscience that is available to them, Christian, Muslim, Jewish, Buddhist, or humanist.  Major Nidal Hasan is one in a long line of soldiers whose deep inner conviction led them to refuse to cooperate.  He did it in a more destructive and dramatic form.  If you want to meet other objectors you can visit Under the Hood Café outside of Fort Hood where G Is with objections to the wars in Iraq and Afghanistan congregate.  I met six of them in a recent trip to Austin.  All of them described thoughts of suicide, anguish over their desire to get their lives back, frustration at the way the military refused to believe them when they objected, and counselling sessions with people like Major Hasan that helped little.   In our conversations the group of objectors thoughtfully contemplated various versions of objection, selective conscientious objection (not recognized by the military), complete pacifism (recognized by the military) or continuing to run.   However in the confusion of their stress, I was not sure if one or more of them could turn to violence directed at their families or even aimed at the military.

Like Major Hasan the non Muslim objectors were people who believed what the military recruiters who are required to meet quota, told them.  They thought they would get money for advanced education.  They believed that they were going to fight and kill persons who may terrorize America.  They believed what they would do was right, good, honourable and even heroic.   The reality and innocence of the people they have now killed overwhelms them.  Their consciences were stirred by a more deeply rooted universal respect for human life. When they acted on their conscience it was interpreted as disloyalty to the military and to their nation and their lives are not celebrated like the media reverently acknowledges those who die in America’s wars.

Despite the macho cultures from which these non Muslim soldiers came their bodies and minds are now closed down to more war. For the young soldiers I met in Austin TX, massive killings by air, sea and land were enthusiastically approved and roundly supported by their superiors and political leaders.  Each soldier I talked with has his or her own story of willy nilly, random shootings that are never investigated.  In Major Hasan’s culture, suicide attacks are encouraged as the way to leave a mark or discourage the enemy.  The dominant thread in both cultures is the ancient model, an eye for an eye and both have teachings about just war that are ignored by commanders, soldiers and the religious teachers who back them up.

The lessons from the Fort Hood shootings is one that all of us must hear and believe.  There are great numbers of people returning from the modern battle field who are wounded in spirit.  The belief in a system that threatens, shocks and kills does not bring real security.  We all need to listen to people like Major Hasan and his colleagues at Fort Hood and help them find a way out of the system that is killing them and others.   One way out for them would be a system of selective conscientious objection.  We can press for that.

We can also push for a democracy that provides as many rewards for unarmed warriors, peacemakers and service workers outside the military as those promised to military recruits.  Maybe we should even advocate a draft that  recruits the sons and daughters of the ruling class first.  In the long term we need to press for a dramatic cut in the military budget.  And for all of us who dream of the day when a culture of peacefulness without killing might prevail we need to get serious about all kinds of experiments that build a culture where conflicts are settled without weapons.

*Major Nidal Hasan June 2007 notes for speech at Walter Reed Hospital advocating option for Consciencious Objector status for Muslims in the conclusion.



Honoring Conscience In Austin TX by peaceprobe
October 8, 2009, 10:10 am
Filed under: Militarism, Peacemaker spirit | Tags: , , , ,

Two weeks ago I spoke at a gathering in Austin TX on Honouring Conscience.  As I prepared I revisited those times in my life when I had listened to my own conscience. And then I began to make notes of people around the world who had acted out of conscience.  I remembered troubling days of decision making many had reported to me.  I recalled the joy and freedom that lit up their faces as they told their story and the consequences including changed relationships to neighbours, nation and colleagues that flowed from their decisions.  I had never experienced such energy and confidence in preparing for an event as I did for this one.

At our gathering we celebrated acts of conscience in an honouring ceremony where persons from many walks gathered for special words of blessing and recognition, former soldiers, tax resisters, community activists, educators, professionals, workers, and Conscientious Objectors.  As the words of recognition were spoken, my mind was also illuminated with a cloud of witnesses with whom I had worked  from every clan, culture and nation where I served.  It was humbling to be in the presence of this sacred trust of inner light, a force more powerful than law or might.

Immediately before this honouring ceremony I attended a workshop where the presenters included six former and current soldiers from Fort Hood north of Austin, one of the major finishing schools and launch sites for soldiers going to Iraq and Afghanistan.  Each soldier described his own journey through patriotic acts of killing to preserve “our way of life”.  They spoke of the estranging space deep inside called PTSD (Post Traumatic Stress Disorder), where the meaning of their acts intermingled with their conscience.

One described the “first” Iraqi child he killed because he thought that child would grow up to be a terrorist.  Another described a 36 hour odyssey in the field of killing. Each soldier spoke of suicide thoughts, broken relationships, abusive behaviour, lying, stealing, legal and illegal drugs and alcohol in the journey to find safety from the memories. Now they stumble through college classes in a world where there are few jobs.  When asked if anything helped in their journey to recovery they agreed that the spirit and compassion of Cindy Thomas who runs a coffee shop called Under the Hood, just off the base gave them hope. Cindy’s active duty husband’s experience and the decision of her son to join the marines compelled her to open this center.  The soldiers couldn’t think of anything else that helped them.

But the Iraq veterans were not the only former military people at this event.  An important spirit behind the celebration of conscience was Garland Robertson former air force pilot and chaplain.  Garland’s journey included his own renewal of conscience when as a Lieutenant Colonel in the Air Force he reached a boundary within that would not allow him to go on without speaking more directly about militarism.  A multi year battle with his superiors through rejection, hearings and court cases led to his retirement and current pastoral work at the Austin Mennonite Church.  His firm persistent familiarity with the Spirit encourages people around him to be alive to the life of conscience.

As these heroes spoke I remembered the Iraqi soldier I met in Baghdad who refused to serve in Iraq’s army.  His ear was partially cut off as a permanent reminder of his disobedience.  I remembered the paramilitary soldier in Columbia who showed up one day seeking help to disappear from his comrades who would surely kill him if they knew he was trying to leave.  I remembered the local heroes, pastors, prophets, imams, monks and human rights workers who listened to conscience and saved lives in the Philippines, Viet Nam, Burma, Indonesia each in a special time of political emergency.   In Pakistan this past June I met a Pakhtoon man from the part of Pakistan where the Taliban are strong who travelled for two days by foot and bus to tell the story of the bombing that his people live under and plea for help to save lives.

Did Albert Einstein really mean what he said, “Never do anything against conscience even if the state demands it.”  Conscience is not something that is owned by a particular class, nation or sect although it is foundational to the life of faith.  Nor can it be destroyed when people find ways to listen to it and act on it.  Tyranny finds its place when people of conscience fail to act. Listening to conscience does not make us over into perfect specimens of our species.  When conscience choices are made the darkest hours of our common life become points of light for all humanity. Even a child understands the voice of conscience.

Before there was law, conscience already existed.  That is why the breaking of law is not disrespect for the law.  Martin Luther King Jr. in his Letter from the Birmingham jail wrote,  “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 the law.”



THE END OF PACIFISM AS WE KNOW IT by peaceprobe

 

THE END OF PACIFISM AS WE KNOW IT
In theatres of war where I have worked I have met people who don’t want to participate any longer.  In Colombia I talked with paramilitary soldiers seeking ways out of their previous commitments because the killing they have seen is so distasteful.  Israeli soldiers have built a succession of organizations and support groups for persons not wishing to participate in specific wars.  In Iraq I met former Iraqi soldiers who opted out of military service with great difficulty.  
For these people their own participation in war was the trigger that unleashed a flood of personal questions about war making in general and witnessing against the sources of war.  For some the flood of questions leading to new vision was set off by spiritual conversion.  Despite the modern tendency among popular Christianity to link religious life with national purpose and militarism, people find a peace position often from their own study of the Bible.  
Twenty years ago I was contacted by a person who was curious about Christian Peacemaker Teams. He wished to become involved and support the work.  He had just resigned from a job in a corporation that was heavily involved in military contracts and he wanted to do something “positive”.  We talked several times and eventually he helped to develop our internet based work.  From time to time I had to call him at very inconvenient times of the day and night so he could make critical information available on the internet regarding a crisis event.  He never once complained about my disruptive calls despite his own work and family obligations.  He always wanted to do more and made me feel like I was doing him a favour by providing a route for him to effectively make use of the energy that was released within him when he made his decision to take pacifism to a new level in his personal life and career.
Another friend, a pastor told me of a dilemma that entered his life.  He had been a supervisor for fuelling airlanes at a regional airport.  His job included providing fuel for private planes of companies who stored their executive aircraft at a regional airport.  Over time he realized he was providing gasoline to fuel a US military contractor whose work was shrouded in mystery.  He needed work. One day the contractor demanded that he put more fuel in the airplane than regulations allowed.  He refused to do so but was ordered to comply by his superior because the contract was very important to the small airport.  He complied but over the next year and a half he continued to ponder his dilemma, being a peacemaker who fuelled jets that managed the delivery of modern weapons.  Eventually he resigned.
People often approach me when I travel to discuss a career dilemma where family income depends upon design, development or fabricating the instruments of violence.  Sometimes the discussion is not ready for decision.  At other times it is.  Those decisions always intersect with questions of economic survival, ethics, and peacemaking.  Pacifist churches, meetings and associations are not exempt from these emotional and  life changing opportunities for taking a decisive stand.  People who are facing hard decisions know very well that any decisions they make will affect all their relationships for good and bad.  What they don’t know and what I can only vaguely explain is that wide margins of new energy and creativity often follow decisions of dissent when the voice of conscience is acknowledged and acted upon.
Pacifism is not a static condition or position. I have recently learned that the word pacifism comes from two Latin root words through the French word pacifisme.  Pac is traced back to the Latin word, Pax that means peace or harmony.  Fism derives from the suffix ficus which comes from the Latin ficere that means to act or take action.  In the Bible the Greek word eirenopoios (peacemakers, Matthew 5:9) is translated into Latin as pacifici, which means those who work for peace.  Though in our day we tend to abstract ideas from actual living, the original meaning of pacifist was to be an active peacemaker.  A pacifist inherently takes action.  
Pacifism rejects the use of violent means despite the fact that the tree of violence reaches through contract and contractor into the main streets of most of our communities.  The contradiction inherent in modern economy brings the production, ideological formation and general culture of violence inside our homes and work life.  At one time it may have been possible to be a wedge into the organized violent suppression of violence by simply refusing military service. For most of us that expression of pacifism, refusal to join the military, is no longer the only critical boundary for a life of peacemaking. However, in some countries, like Israel, Colombia and Iraq the decision not to participate in the military is still the flashpoint.  In systems where there is no longer a draft the decision by active duty soldiers to get out because of moral convictions  is often transforming and costly.  
There are three possible responses to violence to which we are connected in Afghanistan, Iraq and Cleveland, violent opposition, passivity, or militant nonviolence.  The active even militant nonviolence inherent in pacifism transforms life from static hum drum and rules, to dynamic engagement with the power of active living. In the Bible peacemakers (the Latin translation used the term pacifist) are called Blessed.   
To be Blessed according to Roman Catholic tradition is to be beatified and worthy of veneration.  Perhaps not everyone who does peacemaking wants to be beatified by the Roman Church or venerated.  However the root meaning of pacifism, peacemaking with all the release of energy that it implies, still holds.  Being pacifist is not a rigid formula for action.  Pacifism is the awakened conscience and the willingness to act on it sometimes alone, but preferably with some support.  The blessing is inherent in the action itself, and the surprise that follows.   
 

In theatres of war where I have worked I have met people who don’t want to participate any longer.  In Colombia I talked with paramilitary soldiers seeking ways out of their previous commitments because the killing they have seen is so distasteful.  Israeli soldiers have built a succession of organizations and support groups for persons not wishing to participate in specific wars.  In Iraq I met former Iraqi soldiers who opted out of military service with great difficulty.  

For these people their own participation in war was the trigger that unleashed a flood of personal questions about war making in general and witnessing against the sources of war.  For some the flood of questions leading to new vision was set off by spiritual conversion.  Despite the modern tendency among popular Christianity to link religious life with national purpose and militarism, people find a peace position often from their own study of the Bible.  

Twenty years ago I was contacted by a person who was curious about Christian Peacemaker Teams. He wished to become involved and support the work.  He had just resigned from a job in a corporation that was heavily involved in military contracts and he wanted to do something “positive”.  We talked several times and eventually he helped to develop our internet based work.  From time to time I had to call him at very inconvenient times of the day and night so he could make critical information available on the internet regarding a crisis event.  He never once complained about my disruptive calls despite his own work and family obligations.  He always wanted to do more and made me feel like I was doing him a favour by providing a route for him to effectively make use of the energy that was released within him when he made his decision to take pacifism to a new level in his personal life and career.

Another friend, a pastor told me of a dilemma that entered his life.  He had been a supervisor for fuelling airlanes at a regional airport.  His job included providing fuel for private planes of companies who stored their executive aircraft at a regional airport.  Over time he realized he was providing gasoline to fuel a US military contractor whose work was shrouded in mystery.  He needed work. One day the contractor demanded that he put more fuel in the airplane than regulations allowed.  He refused to do so but was ordered to comply by his superior because the contract was very important to the small airport.  He complied but over the next year and a half he continued to ponder his dilemma, being a peacemaker who fuelled jets that managed the delivery of modern weapons.  Eventually he resigned.

People often approach me when I travel to discuss a career dilemma where family income depends upon design, development or fabricating the instruments of violence.  Sometimes the discussion is not ready for decision.  At other times it is.  Those decisions always intersect with questions of economic survival, ethics, and peacemaking.  Pacifist churches, meetings and associations are not exempt from these emotional and  life changing opportunities for taking a decisive stand.  People who are facing hard decisions know very well that any decisions they make will affect all their relationships for good and bad.  What they don’t know and what I can only vaguely explain is that wide margins of new energy and creativity often follow decisions of dissent when the voice of conscience is acknowledged and acted upon.

Pacifism is not a static condition or position. I have recently learned that the word pacifism comes from two Latin root words through the French word pacifisme.  Pac is traced back to the Latin word, Pax that means peace or harmony.  Fism derives from the suffix ficus which comes from the Latin ficere that means to act or take action.  In the Bible the Greek word eirenopoios (peacemakers, Matthew 5:9) is translated into Latin as pacifici, which means those who work for peace.  Though in our day we tend to abstract ideas from actual living, the original meaning of pacifist was to be an active peacemaker.  A pacifist inherently takes action.  

Pacifism rejects the use of violent means despite the fact that the tree of violence reaches through contract and contractor into the main streets of most of our communities.  The contradiction inherent in modern economy brings the production, ideological formation and general culture of violence inside our homes and work life.  At one time it may have been possible to be a wedge into the organized violent suppression of violence by simply refusing military service. For most of us that expression of pacifism, refusal to join the military, is no longer the only critical boundary for a life of peacemaking. However, in some countries, like Israel, Colombia and Iraq the decision not to participate in the military is still the flashpoint.  In systems where there is no longer a draft the decision by active duty soldiers to get out because of moral convictions  is often transforming and costly. 

There are three possible responses to violence to which we are connected in Afghanistan, Iraq and Cleveland, violent opposition, passivity, or militant nonviolence.  The active even militant nonviolence inherent in pacifism transforms life from static hum drum and rules, to dynamic engagement with the power of active living. In the Bible peacemakers (the Latin translation used the term pacifist) are called Blessed.   

To be Blessed according to Roman Catholic tradition is to be beatified and worthy of veneration.  Perhaps not everyone who does peacemaking wants to be beatified by the Roman Church or venerated.  However the root meaning of pacifism, peacemaking with all the release of energy that it implies, still holds.  Being pacifist is not a rigid formula for action.  Pacifism is the awakened conscience and the willingness to act on it sometimes alone, but preferably with some support.  The blessing is inherent in the action itself, and the surprise that follows.



War by Chat Room by peaceprobe

Why I want you to read Wired for War: the Robotics Revolution and Conflict in the 21st Century by P. W. Singer, The Penguin Press.  

In 1958 when I turned eighteen years old I went to what was called Portage County Selective Service office in Ravenna, Ohio to register for the military draft.  That board placed my name in the record as a conscientious objector which required very little paper work and I requested a student deferment.  The deferment was granted with little problem.  The Korean War had been over for several years but the Cold War was getting hotter all the time and Viet Nam was waiting in the wings.  Five years later in 1963 when I completed college and a year of seminary I was ready ”to do service” as we said then. I contacted the Selective Service to request permission to do my two years of alternate service in Viet Nam.  Again, no problem.  Two years later after very little communication or accountability to the board I was informed that I had completed my service obligations, meaning I would no longer be drafted.

Today the decision about participating in organized military violence is incredibly diffuse.  The long arm of military service reaches into every industrial sector, to contractors or subcontractors,  into educational institutions including high schools and think tanks.  Production of components for advanced navy, air or ground-based fighting takes place in most industrial areas.  Military contracts, sub contracts, sub sub contracts and consulting services pay well, and on time.  You can even become a highly paid modern mercenary, and guard supplies or provide specialized security by signing up with Blackwater or one of the other military security contractors.  No part of the military complex is more dispersed throughout industry than the development, production and maintenance of the thousands of digital systems that wire the new armed forces, guide robots in battle where they defuse explosive devices, collect pictures of the enemy, shoot at the enemy and directly bomb or shoot people from unmanned digitally controlled vehicles. 

Wired for War is not a 400-page book about how to lead a pacifist life.  It’s a book about how war and advanced killing is unfolding.  Singer tells us how the Talon robot “saves lives” by going places that are dangerous with its rapid fire gun, and how a warrior robot uncovers hidden roadside bombs.  He introduces us to unmanned submarines that are increasingly used in the most dangerous underwater situations, and insect-like bioinspired robots that can fly up to windowsills, perch and stare inside, climb up walls or even into pipes to look things over for security purposes.  And the revolution has only begun.  Someday, in this century wars could be fought by Terminator-like machines.  In fact, science fiction is here.
Singer, a Brookings Institution thinker and consultant for the departments State and Defense, CIA, and Congress, introduces us to the pilots, caretakers and commanders who are challenged to adjust their management ways, technical styles, and chat room manners to killing in the 21st century.  Singer frequently returns to the ethical questions of where the transition to digital warfare will take us.   He experiments with answers anchored in just war thinking.  The uninitiated will be introduced to the vigorous reflections on the meaning of robotics for management (read Generals), tactics and long term strategy in military journals.  He tells the reader that these new creatures or machines, already affect police work and hints that they will affect our larger culture in ways that will change us forever.  
In my growing to adulthood the process of becoming a conscientious objector, performing alternate service and getting on in life was clearer, easier, and more cut and dry than it had been almost any time before American history. I have been in countries where young people, usually males, are rounded up on the streets and pressed into military service.  By the time I had completed my alternate service there were hundreds of thousands, if not millions of Americans who found themselves in the throws of moral decision making about the Viet Nam war.  Their choices were – join the military and get it over, try to get classified as a conscientious objector and do alternate service (where you then had to prove you were doing it for religious reasons), go underground and just disappear (estimated 500,000 draft offenders), flee to another country like Canada where you may be welcomed (estimated 100,000), or prove to the military that you were too sick or disabled to serve.  
As the Viet Nam war unfolded the sleepy offices of the Selective Services where I moved through with nary a question were overwhelmed with petitions for exceptions.   Things eventually got so far out of hand that in1973 under President Nixon the draft was ended.  He had campaigned in 1968 to end the draft.  The draft really ended because of the expressions of moral discontent from young people aged 18-26. The political costs outweighed whatever military gains once thought to justify a draft.  The Selective Service System that administered the draft remains in place until now.  The powerful influence of those draft resisters forty years ago can provide inspiration and perhaps deeper insight into how we organize to resist war making in our new context.
The Selective Service Board and exchanges at their offices once served as a rite of passage for millions of youth like me.  My successors now entering the workforce are confronted with a plethora of decisions that will last a life time.  Are they assured that they have a support structure of friends, churches, instructors, chat rooms, mentors and even families to cheer them on? Choosing to be pacifist in all these life decisions can feel like one is saying “NO”, to many opportunities and perks and sometimes not even realizing there is a decision to be made.  
Our lives today are honeycombed with the tentacles of the military infrastructure and the choices are not very sweet.  The old one time decision to do alternate service is gone forever if it ever really existed.  Today being pacifist is an exercise in repeated examination of industrial products, taxes, consumer goods and most of all the work place.  And, this is just the outward journey, a walk that only makes sense if there is an inward journey of the spirit that informs our hope for the wholeness of all things.  This complexity would have completely overwhelmed me as a young man 50 years ago.  This is why all of us are invited to take responsibility to investigate and help sort this out.  
War by Chat Room
Why I want you to read Wired for War: the Robotics Revolution and Conflict in the 21st Century by P. W. Singer, The Penguin Press.  
In 1958 when I turned eighteen years old I went to what was called Portage County Selective Service office in Ravenna, Ohio to register for the military draft.  That board placed my name in the record as a conscientious objector which required very little paper work and I requested a student deferment.  The deferment was granted with little problem.  The Korean War had been over for several years but the Cold War was getting hotter all the time and Viet Nam was waiting in the wings.  Five years later in 1963 when I completed college and a year of seminary I was ready ”to do service” as we said then. I contacted the Selective Service to request permission to do my two years of alternate service in Viet Nam.  Again, no problem.  Two years later after very little communication or accountability to the board I was informed that I had completed my service obligations, meaning I would no longer be drafted.
Today the decision about participating in organized military violence is incredibly diffuse.  The long arm of military service reaches into every industrial sector, to contractors or subcontractors,  into educational institutions including high schools and think tanks.  Production of components for advanced navy, air or ground-based fighting takes place in most industrial areas.  Military contracts, sub contracts, sub sub contracts and consulting services pay well, and on time.  You can even become a highly paid modern mercenary ( http://sourcewatch.org/index.php?title=War_profiteering ), and guard supplies or provide specialized security by signing up with Blackwater or one of the other military security contractors.  No part of the military complex is more dispersed throughout industry than the development, production and maintenance of the thousands of digital systems that wire the new armed forces, guide robots in battle where they defuse explosive devices, collect pictures of the enemy, shoot at the enemy and directly bomb or shoot people from unmanned digitally controlled vehicles. 
Wired for War is not a 400-page book about how to lead a pacifist life.  It’s a book about how war and advanced killing is unfolding.  Singer tells us how the Talon robot “saves lives” by going places that are dangerous with its rapid fire gun, and how a warrior robot uncovers hidden roadside bombs.  He introduces us to unmanned submarines that are increasingly used in the most dangerous underwater situations, and insect-like bioinspired robots that can fly up to windowsills, perch and stare inside, climb up walls or even into pipes to look things over for security purposes.  And the revolution has only begun.  Someday, in this century wars could be fought by Terminator-like machines.  In fact, science fiction is here.
Singer, a Brookings Institution thinker and consultant for the departments State and Defense, CIA, and Congress, introduces us to the pilots, caretakers and commanders who are challenged to adjust their management ways, technical styles, and chat room manners to killing in the 21st century.  Singer frequently returns to the ethical questions of where the transition to digital warfare will take us.   He experiments with answers anchored in just war thinking.  The uninitiated will be introduced to the vigorous reflections on the meaning of robotics for management (read Generals), tactics and long term strategy in military journals.  He tells the reader that these new creatures or machines, already affect police work and hints that they will affect our larger culture in ways that will change us forever.  
In my growing to adulthood the process of becoming a conscientious objector, performing alternate service and getting on in life was clearer, easier, and more cut and dry than it had been almost any time before American history. I have been in countries where young people, usually males, are rounded up on the streets and pressed into military service.  By the time I had completed my alternate service there were hundreds of thousands, if not millions of Americans who found themselves in the throws of moral decision making about the Viet Nam war.  Their choices were – join the military and get it over, try to get classified as a conscientious objector and do alternate service (where you then had to prove you were doing it for religious reasons), go underground and just disappear (estimated 500,000 draft offenders), flee to another country like Canada where you may be welcomed (estimated 100,000), or prove to the military that you were too sick or disabled to serve.  
As the Viet Nam war unfolded the sleepy offices of the Selective Services where I moved through with nary a question were overwhelmed with petitions for exceptions.   Things eventually got so far out of hand that in1973 under President Nixon the draft was ended.  He had campaigned in 1968 to end the draft.  The draft really ended because of the expressions of moral discontent from young people aged 18-26. The political costs outweighed whatever military gains once thought to justify a draft.  The Selective Service System that administered the draft remains in place until now.  The powerful influence of those draft resisters forty years ago can provide inspiration and perhaps deeper insight into how we organize to resist war making in our new context.
The Selective Service Board and exchanges at their offices once served as a rite of passage for millions of youth like me.  My successors now entering the workforce are confronted with a plethora of decisions that will last a life time.  Are they assured that they have a support structure of friends, churches, instructors, chat rooms, mentors and even families to cheer them on? Choosing to be pacifist in all these life decisions can feel like one is saying “NO”, to many opportunities and perks and sometimes not even realizing there is a decision to be made.  
Our lives today are honeycombed with the tentacles of the military infrastructure and the choices are not very sweet.  The old one time decision to do alternate service is gone forever if it ever really existed.  Today being pacifist is an exercise in repeated examination of industrial products, taxes, consumer goods and most of all the work place.  And, this is just the outward journey, a walk that only makes sense if there is an inward journey of the spirit that informs our hope for the wholeness of all things.  This complexity would have completely overwhelmed me as a young man 50 years ago.  This is why all of us are invited to take responsibility to investigate and help sort this out.  

Wired for War is not a 400-page book about how to lead a pacifist life.  It’s a book about how war and advanced killing is unfolding.  Singer tells us how the Talon robot “saves lives” by going places that are dangerous with its rapid fire gun, and how a warrior robot uncovers hidden roadside bombs.  He introduces us to unmanned submarines that are increasingly used in the most dangerous underwater situations, and insect-like bioinspired robots that can fly up to windowsills, perch and stare inside, climb up walls or even into pipes to look things over for security purposes.  And the revolution has only begun.  Someday, in this century wars could be fought by Terminator-like machines.  In fact, science fiction is here.

Singer, a Brookings Institution thinker and consultant for the departments State and Defense, CIA, and Congress, introduces us to the pilots, caretakers and commanders who are challenged to adjust their management ways, technical styles, and chat room manners to killing in the 21st century.  Singer frequently returns to the ethical questions of where the transition to digital warfare will take us.   He experiments with answers anchored in just war thinking.  The uninitiated will be introduced to the vigorous reflections on the meaning of robotics for management (read Generals), tactics and long term strategy in military journals.  He tells the reader that these new creatures or machines, already affect police work and hints that they will affect our larger culture in ways that will change us forever.  

In my growing to adulthood the process of becoming a conscientious objector, performing alternate service and getting on in life was clearer, easier, and more cut and dry than it had been almost any time before American history. I have been in countries where young people, usually males, are rounded up on the streets and pressed into military service.  By the time I had completed my alternate service there were hundreds of thousands, if not millions of Americans who found themselves in the throes of moral decision making about the Viet Nam war.  Their choices were – join the military and get it over, try to get classified as a conscientious objector and do alternate service (where you then had to prove you were doing it for religious reasons), go underground and just disappear (estimated 500,000 draft offenders), flee to another country like Canada where you may be welcomed (estimated 100,000), or prove to the military that you were too sick or disabled to serve.  

As the Viet Nam war unfolded the sleepy offices of the Selective Services where I moved through with nary a question were overwhelmed with petitions for exceptions.   Things eventually got so far out of hand that in1973 under President Nixon the draft was ended.  He had campaigned in 1968 to end the draft.  The draft really ended because of the expressions of moral discontent from young people aged 18-26. The political costs outweighed whatever military gains once thought to justify a draft.  The Selective Service System that administered the draft remains in place until now.  The powerful influence of those draft resisters forty years ago can provide inspiration and perhaps deeper insight into how we organize to resist war making in our new context.

The Selective Service Board and exchanges at their offices once served as a rite of passage for millions of youth like me.  My successors now entering the workforce are confronted with a plethora of decisions that will last a life time.  Are they assured that they have a support structure of friends, churches, instructors, chat rooms, mentors and even families to cheer them on? Choosing to be pacifist in all these life decisions can feel like one is saying “NO”, to many opportunities and perks and sometimes not even realizing there is a decision to be made.  . 

Our lives today are honeycombed with the tentacles of the military infrastructure and the choices are not very sweet.  The old one time decision to do alternate service is gone forever if it ever really existed.  Today being pacifist is an exercise in repeated examination of industrial products, taxes, consumer goods and most of all the work place.  And, this is just the outward journey, a walk that only makes sense if there is an inward journey of the spirit that informs our hope for the wholeness of all things.  This complexity would have completely overwhelmed me as a young man 50 years ago.  This is why all of us are invited to take responsibility to investigate and help sort this out.