Read A People's History of the United States Online
Authors: Howard Zinn
Fourteen Marine Corps reservists at Camp Lejeune, North Carolina, filed for conscientious objector status, despite the prospect of a court-martial for desertion. A lance corporal in the Marines, Erik Larsen, issued a statement:
I declare myself a conscientious objector. Here is my sea bag full of personal gear. Here is my gas mask. I no longer need them. I am no longer a Marine. . . . It, to me, is embarrassing to fight for a way of life in which basic human needs, like a place to sleep, one hot meal a day and some medical attention, cannot even be met in our nation's capital.
Yolanda Huet-Vaughn, a physician who was a captain in the Army Reserve Medical Corps, a mother of three young children, and a member of the Physicians for Social Responsibility, was called to active duty in December 1990, a month before the start of the war. She replied: “I am refusing orders to be an accomplice in what I consider an immoral, inhumane and unconstitutional act, namely an offensive military mobilization in the Middle East.” She was court-martialed, convicted of desertion, and sentenced to 21â2 years in prison.
Another soldier, Stephanie Atkinson of Murphysboro, Illinois, refused to report for active duty, saying she thought the U.S. military was in the Persian Gulf solely for economic reasons. She was first placed under house arrest, then given a discharge under “other than honorable conditions.”
An Army physician named Harlow Ballard, stationed at Fort Devens in Massachusetts, refused to follow an order to go to Saudi Arabia. “I would rather go to jail than support this war,” he said. “I don't believe there is any such thing as a just war.”
Over a thousand reservists declared themselves conscientious objectors. A twenty-three-year-old Marine Corps reservist named Rob Calabro was one of them. “My father tells me that he's ashamed of me, he screams at me that he's embarrassed by me. But I believe that killing people is morally wrong. I believe I'm serving my country more by being true to my conscience than by living a lie.”
An information network sprang up during the Gulf War to tell what was not being told in the major media. There were alternative newspapers in many cities. There were over a hundred community radio stations, able to reach only a fraction of those tuned in to the major networks but the only sources, during the Gulf War, of critical analyses of the war. An ingenious radio person in Boulder, Colorado, named David Barsamian recorded a speech by Noam Chomsky made at Harvardâa devastating critique of the war. He then sent the cassette out to his network of community stations, which were eager for a point of view different from the official one. Two young men in New Jersey then transcribed the talk, put it in pamphlet form, in a shape easily photocopied, and placed the pamphlets in bookstores all over the country.
After “victorious” wars there is almost always a sobering effect, as the war fervor wears off, and citizens assess the costs and wonder what was gained. War fever was at its height in February 1991. In that month, when people being polled were reminded of the huge costs of the war, only 17 percent said the war was not worth it. Four months later, in June, the figure was 30 percent. In the months that followed, Bush's support in the nation dropped steeply, as economic conditions deteriorated. (And in 1992, with the war spirit evaporated, Bush went down to defeat.)
After the disintegration of the Soviet bloc began in 1989, there had been talk in the United States of a “peace dividend,” the opportunity to take billions of dollars from the military budget and use it for human needs. The war in the Gulf became a convenient excuse for the government determined to stop such talk. A member of the Bush administration said: “We owe Saddam a favor. He saved us from the peace dividend” (
New York Times,
March 2, 1991).
But the idea of a peace dividend could not be stifled so long as Americans were in need. Shortly after the war, historian Marilyn Young warned:
The U.S. can destroy Iraq's highways, but not build its own; create the conditions for epidemic in Iraq, but not offer health care to millions of Americans. It can excoriate Iraqi treatment of the Kurdish minority, but not deal with domestic race relations; create homelessness abroad but not solve it here; keep a half million troops drug free as part of a war, but refuse to fund the treatment of millions of drug addicts at home. . . . We shall lose the war after we have won it.
In 1992, the limits of military victory became apparent during the quincentennial celebrations of Columbus's arrival in the Western Hemisphere. Five hundred years ago Columbus and his fellow conquerors had wiped out the native population of Hispaniola. This was followed during the next four centuries by the methodical destruction of Indian tribes by the United States government as it marched across the continent. But now, there was a dramatic reaction.
The Indiansâthe Native Americansâhad become a visible force since the sixties and seventies, and in 1992 were joined by other Americans to denounce the quincentennial celebrations. For the first time in all the years that the country had celebrated Columbus Day, there were nationwide protests against honoring a man who had kidnapped, enslaved, mutilated, murdered the natives who greeted his arrival with gifts and friendship.
Preparations for the quincentennial began on both sides of the controversy. Official commissions, nationally and in the states, were set up long before the year of the quincentennial.
This spurred action by Native Americans. In the summer of 1990 350 Indians, representatives from all over the hemisphere, met in Quito, Ecuador, at the first intercontinental gathering of indigenous people in the Americas, to mobilize against the glorification of the Columbus conquest.
The following summer, in Davis, California, over a hundred Native Americans gathered for a follow-up meeting to the Quito conference. They declared October 12, 1992, International Day of Solidarity with Indigenous People, and resolved to inform the king of Spain that the replicas of Columbus's three ships, the
Niña, Pinta,
and
Santa Maria,
“will not receive permission from the Native Nations to land in the western hemisphere unless he apologizes for the original incursion 500 years ago. . . .”
The movement grew. The largest ecumenical body in the United States, the National Council of Churches, called on Christians to refrain from celebrating the Columbus quincentennial, saying, “What represented newness of freedom, hope and opportunity for some was the occasion for oppression, degradation and genocide for others.”
The National Endowment for the Humanities funded a traveling exhibition called “First Encounter,” which romanticized the Columbus conquest. When the exhibition opened at the Florida Museum of National History, Michelle Diamond, a freshman at the University of Florida, climbed aboard a replica of one of Columbus's ships with a sign reading “Exhibit Teaches Racism.” She said: “It's a human issueânot just a Red [Indian] issue.” She was arrested and charged with trespassing, but demonstrations continued for sixteen days against the exhibit.
A newspaper called
Indigenous Thought
began publication in early 1991 to create a link among all the counter-Columbus quincentenary activities. It carried articles by Native Americans about current struggles over land stolen by treaty.
In Corpus Christi, Texas, Indians and Chicanos joined to protest the city's celebrations of the quincentennial. A woman named Angelina Mendez spoke for the Chicanos: “The Chicano nation, in solidarity with our Indian brothers and sisters to the north, come together with them on this day to denounce the atrocity the U.S. government proposes in reenacting the arrival of the Spanish, more specifically the arrival of Cristóbal Colón, to the shores of this land.”
The Columbus controversy brought an extraordinary burst of educational and cultural activity. A professor at the University of California at San Diego, Deborah Small, put together an exhibit of over 200 paintings on wood panels called “1492.” She juxtaposed words from Columbus's diary with blown-up fragments from sixteenth-century engravings to dramatize the horrors that accompanied Columbus's arrival in the hemisphere. A reviewer wrote that “it does remind us, in the most vivid way, of how the coming of Western-style civilization to the New World doesn't provide us with a sunny tale.”
When President Bush attacked Iraq in 1991, claiming that he was acting to end the Iraqi occupation of Kuwait, a group of Native Americans in Oregon distributed a biting and ironic “open letter”:
Dear President Bush. Please send your assistance in freeing our small nation from occupation. This foreign force occupied our lands to steal our rich resources. They used biological warfare and deceit, killing thousands of elders, children and women in the process. As they overwhelmed our land, they deposed our leaders and people of our own government, and in its place, they installed their own government systems that yet today control our daily lives in many ways. As in your own words, the occupation and overthrow of one small nation . . . is one too many. Sincerely, An American Indian.
The publication
Rethinking Schools,
which represented socially conscious schoolteachers all over the country, printed a 100-page book called
Rethinking Columbus,
featuring articles by Native Americans and others, a critical review of children's books on Columbus, a listing of resources for people wanting more information on Columbus, and more reading material on counter-quincentenary activities. In a few months, 200,000 copies of the book were sold.
A Portland, Oregon, teacher named Bill Bigelow, who helped put together
Rethinking Schools,
took a year off from his regular job to tour the country in 1992, giving workshops to other teachers, so that they could begin to tell those truths about the Columbus experience that were omitted from the traditional books and class curricula.
One of Bigelow's own students wrote to the publisher Allyn and Bacon with a critique of their history text
The American Spirit:
I'll just pick one topic to keep it simple. How about Columbus. No, you didn't lie, but saying, “Though they had a keen interest in the peoples of the Caribbean, Columbus and his crews were never able to live peacefully among them,” makes it seem as if Columbus did no wrong. The reason for not being able to live peacefully is that he and crew took slaves and killed thousands of Indians for not bringing enough gold.
Another student wrote: “It seemed to me as if the publishers had just printed up some âglory story' that was supposed to make us feel more patriotic about our country. . . . They want us to look at our country as great and powerful and forever right. . . .”
A student named Rebecca wrote: “Of course, the writers of the books probably think it's harmless enoughâwhat does it matter who discovered America, really. . . . But the thought that I have been lied to all my life about this, and who knows what else, really makes me angry.”
A group was formed on the West Coast called Italian-Americans Against Christopher Columbus, saying: “When Italian-Americans identify with Native people . . . we are bringing ourselves, each of us, closer to possible change in the world.”
In Los Angeles, a high school student named Blake Lindsey went before the city council to argue against celebrating the quincentennial. She spoke to the council about the genocide of the Arawaks, but she got no official response. However, when she told her story on a talk show, a woman phoned in who said she was from Haiti: “The girl is right. We have no Indians left. At our last uprising in Haiti people destroyed the statue of Columbus. Let's have statues for the aborigines.”
There were counter-Columbus activities all over the country, unmentioned in the press or on television. In Minnesota alone, a listing of such activities for 1992 reported dozens of workshops, meetings, films, art shows. At Lincoln Center in New York City, on October 12, there was a performance of Leonard Lehrmann's
New World: An Opera About What Columbus Did to the Indians.
In Baltimore, there was a multimedia show about Columbus. In Boston and then in a national tour, the Underground Railway Theater performed
The Christopher Columbus Follies
to packed audiences.
The protests, the dozens of new books that were appearing about Indian history, the discussions taking place all over the country, were bringing about an extraordinary transformation in the educational world. For generations, exactly the same story had been told all American schoolchildren about Columbus, a romantic, admiring story. Now, thousands of teachers around the country were beginning to tell that story differently.
This aroused anger among defenders of the old history, who derided what they called a movement for “political correctness” and “multiculturalism.” They resented the critical treatment of Western expansion and imperialism, which they considered an attack on Western civilization. Ronald Reagan's Secretary of Education, William Bennett, had called Western civilization “our common culture . . . its highest ideas and aspirations.”
A much-publicized book by a philosopher named Allan Bloom,
The Closing of the American Mind,
expressed horror at what the social movements of the sixties had done to change the educational atmosphere of American universities. To him Western civilization was the high point of human progress, and the United States its best representative: “America tells one story: the unbroken, ineluctable progress of freedom and equality. From its first settlers and its political foundings on, there has been no dispute that freedom and equality are the essence of justice for us.”
In the seventies and eighties, disabled people organized and created a movement powerful enough to bring about the passage by Congress of the Americans with Disabilities Act. It was an unprecedented piece of legislation, setting standards which would enable persons with disabilities to contest discrimination against them, and ensuring they would have access to places where their disabilities would otherwise bar them.