I admire these people. They believed in acts of mercy rather than in fist-shaking vows of retribution. They kept their minds on who was actually in trouble. They suffered, some in small ways, some in large, for what they did and said. They were, I think, beautiful examples of what it means to be human. I don’t expect you to agree, necessarily, that they were right in their principled opposition to that enormous war—the war that Hitler began—but I do think you will want to take their position seriously, and see for yourself whether there was some wisdom in it.
Praising pacifists—using the P-word in any positive way, but especially in connection with the Second World War—embarrasses some people, and it makes some people angry. I found this out in 2008, when I published a book about the beginnings of the war. Human Smoke was a mosaic of contradictory fragments and moments in time, composed largely of quotations; it made no direct arguments on behalf of any single interpretation of World War II. But in an afterword, I dedicated the book to the memory of Clarence Pickett—a Quaker relief worker—and other British and American pacifists, because I was moved by what they’d tried to do. “They tried to save Jewish refugees,” I wrote, “feed Europe, reconcile the United States and Japan, and stop the war from happening. They failed, but they were right.”
They were what? In a review in the Nation, Katha Pollitt said she pored over my book obsessively, for hours at a time—and she hated it. “By the time I finished,” she wrote, “I felt something I had never felt before: fury at pacifists.” Pollitt’s displeasure hurt, as bad reviews from thoughtful readers generally do. But I still think the pacifists of World War II were right. In fact, the more I learn about the war, the more I understand that the pacifists were the only ones, during a time of catastrophic violence, who repeatedly put forward proposals that had any chance of saving a threatened people. They weren’t naïve, they weren’t unrealistic—they were psychologically acute realists.
Who was in trouble in Europe? Jews were, of course. Hitler had, from the very beginning of his political career, fantasized publicly about killing Jews. They must go, he said, they must be wiped out—he said so in the 1920s, he said so in the 1930s, he said so throughout the war (when they were in fact being wiped out), and in his bunker in 1945, with a cyanide pill and a pistol in front of him, his hands shaking from Parkinson’s, he closed his last will and testament with a final paranoid expostulation, condemning “the universal poisoner of all peoples, international Jewry.”
Throughout Hitler’s tenure, then, the question for the rest of the world was how to respond to a man who was (a) violent; (b) highly irrational; (c) vehemently racist; (d) professedly suicidal; and (e) in charge of an expanding empire. One possibility was to build weapons and raise armies, make demands, and threaten sanctions, embargoes, and other punishments. If Hitler failed to comply, we could say, “This has gone too far,” and declare war.
Pacifists thought this was precisely the wrong response. “The Government took the one course which I foresaw at the time would strengthen Hitler: they declared war on Germany,” Arthur Ponsonby said in the House of Lords in 1940. The novelist Vera Brittain, who published a biweekly Letter to Peace Lovers in London, agreed. “Nazism thrives, as we see repeatedly, on every policy which provokes resistance, such as bombing, blockade, and threats of ‘retribution,’” she wrote in her 1942 masterpiece, Humiliation with Honour.
The Jews needed immigration visas, not Flying Fortresses. And who was doing their best to get them visas, as well as food, money, and hiding places? Pacifists were. Quaker pacifist Bertha Bracey helped arrange the Kindertransport, which saved the lives of some ten thousand Jewish children; pacifists Runham Brown and Grace Beaton of War Resisters International organized the release of Jews and other political prisoners from Dachau and Buchenwald; pacifists André Trocmé and Burns Chalmers hid Jewish children among families in Southern France; and pacifist Eva Hermann spent two years in prison for her actions as a judenhelfer (“Jew helper”). “I am fully conscious of the fact that my late husband and I did nothing special,” Hermann said when she later received an award from Yad Vashem. “We simply tried to remain human in the midst of inhumanity.”
“We’ve got to fight Hitlerism” sounds good, because Hitler was so self-evidently horrible. But what fighting Hitlerism meant in practice was, above all, the five-year-long Churchillian experiment of undermining German “morale” by dropping magnesium firebombs and two-thousand-pound blockbusters on various city centers. The firebombing killed and displaced a great many innocent people—including Jews in hiding—and obliterated entire neighborhoods. It was supposed to cause an anti-Nazi revolution, but it didn’t. “The ‘experiment’ has demonstrated, so far, that mass bombing does not induce revolt or break morale,” Vera Brittain wrote in 1944:
The victims are stunned, exhausted, apathetic, absorbed in the immediate tasks of finding food and shelter. But when they recover, who can doubt that there will be, among the majority at any rate, the desire for revenge and a hardening process, even if, for a time it may be subdued by fear.
If you drop things on people’s heads, they get angry, and they unite behind their leader. This was, after all, just what had happened during the Blitz in London.
“Even so,” you may say, “I don’t like the word pacifist. If somebody came after me or someone I loved, I’d grab a baseball bat, or a gun, and I’d fight him off.” Of course you would. I would, too. In fact, that’s exactly what I said in college to my girlfriend—who’s now my wife—when she announced that she was a pacifist. I also said, What about Hitler? She made two observations: that her father had served in World War II and had come back a pacifist, and that sending off a lot of eighteen-year-old boys to kill and wound other eighteen-year-old boys wasn’t the way to oppose Hitler. I said, Well, what other way was there? Nonviolent resistance, she replied. I wasn’t persuaded. Still, her willingness to defend her position made a permanent notch, an opening, in my ethical sense.
Next came my brief, insufferable Young Republican phase. For a year, just out of college, I worked on Wall Street, at a company called L. F. Rothschild, Unterberg, Towbin. (They’re gone now.) I became a confused but cocky neoconservative. I subscribed to Commentary, enthralled by its brilliant pugnacity. I read F. A. Hayek, Irving Kristol, Jeane Kirkpatrick, Karl Popper, Robert Nozick, and Edmund Burke.
I wasn’t interested in wars, because wars are sad and wasteful and miserable-making, and battleships and gold epaulettes are ridiculous. But I was excited by the notion of free markets, by the information-conveying subtlety of daily price adjustments, and I thought, Heck, if Commentary is right about F. A. Hayek, maybe they’re right about fighting communism, too. Surely we had to have hardened missile silos and Star Wars satellites and battalions of Abrams tanks. And the winning of World War II was unquestionably a plume in our cap, was it not? We’d stepped into the fray; we’d turned the tide of battle. At that point I put aside political thought altogether. It was beyond me. Its prose was bad. I concentrated on writing about what struck me as funny and true.
Then came the Gulf War. I’d just finished writing an upbeat novel about phone sex. My wife and I watched Operation Desert Storm on TV, while it was actually happening. Peter Arnett and Bernard Shaw were up on the roof of the Hotel Al-Rasheed in Baghdad. We saw the tracer fire sprout up over that enormous complicated green city with its ancient name, and we saw the slow toppling of the communication tower, which looked like Seattle’s Space Needle, and then, within hours (or so I remember it), we were shown grainy black-and-white clips of precision-guided bombs as they descended toward things that looked like blank, cast-concrete bunkers. Soundless explosions followed. Wolf Blitzer seemed unfazed by it all.
I thought: people are probably dying down there. They can’t not be. There was something awful in being able to witness feats of violent urban destruction as they unfolded—to know that big things that had been unbroken were now broken, and that human beings were mutilated and moaning who had been whole—and to comp
rehend that I was, simply by virtue of being a compliant part of my country’s tax base, paying for all this unjustifiable, night-visioned havoc.
Afterward we learned that those early “surgical” strikes had gone astray, some of them, and had killed and wounded large numbers of civilians. We also learned that there were many thousands of bombing runs, or “sorties”—such a clean-sounding word—and that only about 10 percent of the flights had employed “smart” weaponry. Most of the bombing of Iraq in those years, it turned out, was just as blind and dumb as the carpet bombings of World War II. There was, however, a new type of incendiary weapon in use: depleted uranium shells, fired from Gatling guns and helicopter gunships, which became unstoppably heavy burning spears that vaporized metal on contact, leaving behind a wind-borne dust that some said caused birth defects and cancers. Then came the medical blockade, years of it, and punitive bombings. What President Bush began, President Clinton continued. I thought, No, I’m sorry, this makes no sense. I don’t care what Commentary says: this is not right.
Later still, I saw a documentary on PBS called America and the Holocaust: Deceit and Indifference, about the State Department’s despicable blockage of visas for Jewish refugees, which permanently broke my trust in Franklin Roosevelt. Then Bill Clinton’s Air Force bombed Belgrade. They used the BLU-114/B “soft-bomb,” which flung a fettuccine of short-circuiting filaments over power stations in order to bring on massive blackouts, and they also dropped a lot of conventional explosives from high altitudes, killing hundreds of people. And then, in 2002, we bombed Afghanistan, using 15,000-pound “daisy cutters,” and killed more people; and then we bombed Iraq again and destroyed more power plants and killed more people—wedding parties, invalids sleeping in their beds. And as we debated the merits of each of these attacks, we inevitably referred back to our touchstone, our exemplar: the Second World War.
War is messy, we say. It’s not pretty, but let’s be real—it has to be fought sometimes. Cut to the image of a handsome unshaven G.I., somewhere in Italy or France, with a battered helmet and a cigarette hanging from his mouth. World War II, the most lethally violent eruption in history, is pacifism’s great smoking counterexample. We “had to” intervene in Korea, Vietnam, and wherever else, because look at World War II. In 2007, in an article for Commentary called “The Case for Bombing Iran,” Norman Podhoretz drew a parallel between negotiating with Iran’s President Mahmoud Ahmadinejad and negotiating with Hitler: we must bomb Iran now, he suggested, because look at World War II.
True, the Allies killed millions of civilians and absurdly young conscripts, and they desolated much of Europe and Japan—that was genuinely sad. But what about the Holocaust? We had to push back somehow against that horror.
Yes, we did. But the way you push is everything.
The Holocaust was, among many other things, the biggest hostage crisis of all time. Hostage-taking was Hitler’s preferred method from the beginning. In 1923, he led a group of ultranationalists into a beer hall in Munich and, waving a gun, held government officials prisoner. In 1938, after Kristallnacht, he imprisoned thousands of Jews, releasing them only after the Jewish community paid a huge ransom. In occupied France, Holland, Norway, and Yugoslavia, Jews were held hostage and often executed in reprisal for local partisan activity.
By 1941, as Congress was debating the Lend-Lease Act, which would provide military aid to Britain and other Allies, the enormity of the risk became clear, if it wasn’t already, to anyone who could read a newspaper. On February 28, 1941, the New York Times carried a troubling dispatch from Vienna: “Many Jews here believe that Jews throughout Europe will be more or less hostages against the United States’ entry into the war. Some fear that even an appreciable amount of help for Britain from the United States may precipitate whatever plan the Reichsfuehrer had in mind when, in recent speeches, he spoke of the elimination of Jews from Europe ‘under certain circumstances.’”
In response to this threat, the American Hebrew, a venerable weekly, ran a defiant front-page editorial. “Reduced to intelligibility this message, which obviously derives from official sources, warns that unless America backs down, the Jews in Germany will be butchered,” the paper said. So be it. The editorial went on:
We shall continue, nay, we shall increase our efforts to bring about the downfall of the cutthroat regime that is tyrannizing the world, and we are not blind to the price we may have to pay for our determination. But no sacrifice can be too great, no price too dear, if we can help rid the world of the little Austrian messiah and his tribe, and all they stand for.
Other Jews, a minority, disagreed. (“In wars it is the minorities that are generally right,” Ponsonby once said.) In 1941, Rabbi Cronbach, of Hebrew Union College in Cincinnati, began talking to Rabbi Isidor B. Hoffman, a friendly, bald, hard-to-ruffle student counselor at Columbia University, and Rabbi Arthur Lelyveld of Omaha, Nebraska, about forming a Jewish Peace Fellowship. The fellowship would help support Jewish conscientious objectors who were then in alternative service camps or prisons, and it would, according to the first issue of its newsletter, Tidings, “strengthen the devotion to pacifism of self-respecting, loyal Jews.”
“Crony” Cronbach became the honorary chairman of the Jewish Peace Fellowship. He was a fine-boned man, always in a suit and tie, and he had a horror of vengeance as an instrument of national policy. He’d seen what happened in the Great War. “People of gentleness, refinement, and idealism became, in the war atmosphere, hyenas raging to assault and kill not merely the foreign foe but equally their own dissenting countrymen,” he recalled in his 1937 book The Quest for Peace. By supporting the earlier conflict, he suggested, America’s Jews had “only helped prepare the way for the Nazi horror which has engulfed us.”
The American middle class, still dimly recalling the trenches, the mud, the rats, the typhus, and the general obscene futility of World War I, was perhaps slightly closer to Cronbach’s pacifism than to Roosevelt’s interventionism—until December 7, 1941. Once Pearl Harbor’s Battleship Row burned and sank, the country cried for the incineration of Tokyo. Abraham Kaufman gave his version of what happened in a letter to a historian in 1974: “Roosevelt,” Kaufman said, “was willing to use the natural Jewish opposition to Hitler to get US public opinion in favor of his war measures (was unsuccessful as far as the country at large)—and finally managed to force us in with the worst kind of skull-duggery of which history is yet to be written. Shalom, Abe.”
With the country demanding vengeance, the false-flag “peace” groups, such as America First, disbanded immediately; the absolute pacifists stuck to their principles. “Our Country Passes from Undeclared to Declared War; We Continue Our Pacifist Stand,” wrote Dorothy Day, in her Catholic Worker. She quoted Jesus Christ: “Love your enemies, do good to those who hate you and pray for those who persecute and calumniate you.” A Catholic newspaper, in response, charged that Day was sentimental and soft. Day, whose life was spent in poverty, caring for homeless people, wrote back: “Let those who talk of softness, of sentimentality, come to live with us in cold, unheated houses in the slums.” She said: “Let them live with rats, with vermin, bedbugs, roaches, lice. (I could describe the several kinds of body lice.)” She said: “Let their noses be mortified by the smells of sewage, decay, and rotten flesh. Yes, and the smell of the sweat, blood, and tears spoken of so blithely by Mr. Churchill, and so widely and bravely quoted by comfortable people.”
At the War Resisters League headquarters on Stone Street in Manhattan, the executive committee members, including Kaufman, Jessie Hughan, John Haynes Holmes, Sidney E. Goldstein, Isidor Hoffman, Frieda Lazarus, A. J. Muste, and Edward P. Gottlieb (a schoolteacher who had changed his middle name to “Pacifist”), published a post-Pearl Harbor flyer, “Our Position in Wartime.” “We respect the point of view of those of our fellow citizens to whom war presents itself as a patriotic duty,” the flyer said; nonetheless, the league could not abandon its principles. “The methods chosen determine the ends attained,”
they wrote. They promised to assist in relief work, to help conscientious objectors, to work for economic justice—and also to call for an early negotiated peace. “The war must end some time and it is proper that we should urge an early rather than a late ending on a basis of benefit and deliverance for all the peoples of the earth.” The flyer got a good response, and won them some new enrollees; only a few angry letters came in, one written on toilet paper. The FBI visited the offices and began making a series of what Kaufman called “exhaustive inquiries.”
Meanwhile, Hitler’s anti-Semitism had reached a final stage of Götterdämerungian psychosis. As boxcars of war-wounded, frostbitten German soldiers returned from the Russian front, and as it became obvious to everyone that the United States was entering the war, Hitler, his arm tremor now evident to his associates, made an unprecedented number of vitriolic threats to European Jewry in close succession—some in speeches, and some in private meetings. (The Jew, Hitler now claimed, was a Weltbrandstifter, a world arsonist.) A number of Holocaust historians—among them Saul Friedländer, Peter Longerich, Christian Gerlach, and Roderick Stackelberg—have used this concentration of “exterminatory statements” (the phrase is Friedländer’s) to date, in the absence of any written order, Hitler’s decision to radically accelerate the Final Solution.
The Way the World Works Page 21