Category: Events

Shows up on homepage under “Latest from NAPF”

  • Noam Chomsky Lecture: Security and State Policy

    Prof. Noam Chomsky delivered the Nuclear Age Peace Foundation’s 13th Annual Frank K. Kelly Lecture on Humanity’s Future on February 28, 2014 in Santa Barbara, California.

    chomsky_donna_coveney_mitA leading principle of international relations theory is that the highest priority of states is to ensure security.  As George Kennan formulates the standard view, government is created “to assure order and justice internally and to provide for the common defense,” often termed defense of the national interest.  To move to the present, in the current issue of the journal National Interest a leading realist scholar formulates the doctrine as holding that  “the structure of the international system forces countries concerned about their security to compete with each other for power,” the core feature of raison d’etat.

    The proposition seems plausible, almost self-evident, until we look more closely, and ask: “Security for whom?” For the general population?  For state power itself?  For dominant domestic constituencies?   Depending on what we mean, the credibility of the proposition ranges from negligible to very high.

    Security for state power is indeed ranked very high.  That is illustrated by the efforts that states exert to protect themselves from their own populations, even their scrutiny.  In an interview on German TV, Edward Snowden said that his “breaking point” was “seeing Director of National Intelligence, James Clapper, directly lie under oath to Congress” denying the existence of a domestic spying programs.  Snowden elaborated that “The public had a right to know about these programs. The public had a right to know that which the government is doing in its name, and that which the government is doing against the public.” The same could be justly said by Daniel Ellsberg, Chelsea Manning, and other courageous figures who acted on the same democratic principle.

    The government stance is quite different: the public does not have the right to know because security is undermined, severely so it is asserted.  There are several good reasons to be skeptical about such a response.  The first is that it is almost completely predictable: when an act of a government is exposed, it reflexively pleads security.  The predictable response therefore carries little information.  A second reason for skepticism is the nature of the evidence presented.  International relations scholar John Mearsheimer writes that “The Obama administration, not surprisingly, initially claimed that the NSA’s spying played a key role in thwarting fifty-four terrorist plots against the United States, implying it violated the Fourth Amendment for good reason. This was a lie, however. General Keith Alexander, the NSA director, eventually admitted to Congress that he could claim only one success, and that involved catching a Somali immigrant and three cohorts living in San Diego who had sent $8,500 to a terrorist group in Somalia.” This was the conclusion of the Privacy Board established by the government to investigate the NSA programs, which had extensive access to classified materials and security officials.

    There is, of course, a sense in which security is threatened by public awareness: namely, security of state power from exposure.  The basic insight was expressed well by the Professor of the Science of Government at Harvard, Samuel Huntington: “The architects of power in the United States must create a force that can be felt but not seen… Power remains strong when it remains in the dark; exposed to the sunlight it begins to evaporate.” In the US as elsewhere, the architects of power understand that very well.  Those who have worked through the huge mass of declassified documents can hardly fail to notice how frequently it is security of state power from the domestic public that is a prime concern, not national security in any meaningful sense.

    Often secrecy is motivated by the need to guarantee the security of powerful domestic sectors. One persistent example is the mislabeled “free trade agreements” — mislabeled, because they radically violate free trade principles and are substantially not about trade at all, but rather about investor rights; and they are certainly not agreements, if people are part of their countries.  These instruments are regularly negotiated in secret, like the current Trans-Pacific Partnership.  Not entirely in secret of course.  They are not secret from the hundreds of corporate lobbyists and lawyers who are writing the detailed provisions, with an impact that is not hard to guess, and in fact is revealed by the few parts that have reached the public through Wikileaks.  As Joseph Stiglitz reasonably concludes, with the US Trade Representative’s office “representing corporate interests,” not those of the public, “The likelihood that what emerges from the coming talks will serve ordinary Americans’ interests is low; the outlook for ordinary citizens in other countries is even bleaker.”

    Security of dominant domestic constituencies, primarily the corporate sector, is a regular concern of government policies – which is hardly surprising, given their role in formulating the policies in the first place.  Examples are too numerous to review.  Not infrequently the priority accorded to security of private power over that of the general public is quite stark.  To take just one example of considerable current significance, in 1959 the government initiated a 14-year program to deplete domestic petroleum reserves for the benefit of Texas producers (and some government officials, who joined in).  John Blair, who directed the later government inquiry into state-energy corporation malfeasance concluded that the deal had the “long-range effect of seriously depleting the nation’s [petroleum] reserves [and imposing a] substantial burden on consumers, estimated by [MIT oil expert M.A.] Adelman to amount in the early sixties to $4 billion a year.”  In effect, leaving holes in the ground to be filled later by imported oil as a strategic reserve.  Adelman, who was thoroughly familiar with the congressional hearings on these matters, described them to a Senate committee as “frivolous,” with no concern for national security, the alleged motive of the legislation.  Security for the rich and powerful easily overwhelms national security – security for the nation.

    Something similar is happening right now, to which I will return.

    There have been interesting cases of conflict between these two prime concerns of government: security of state power and security of the interests of the state’s primary domestic constituency.  Cuba is an illustration.  For 50 years the US has been carrying out harsh economic warfare against Cuba, and for much of this time a murderous and destructive terrorist war as well.  Since polls have been taken 40 years ago, the public has favored normalization of relations with Cuba, but ignoring the public is routine practice.  More interestingly, the same is true of powerful domestic sectors: agribusiness, pharmaceuticals, energy.  It is rare for their concerns to be dismissed.  In this case, however, a state interest prevails.  Internal documents from the early ‘60s reveal that the primary threat of Cuba was its “successful defiance” of US policies going back to the Monroe Doctrine – not a trivial matter since, as was explicitly recognized, such insubordination might encourage others to do the same, unravelling the system of power envisioned by the Doctrine, later implemented.  One should perhaps not overlook the fury aroused by Cuba’s defeat of the US-run invasion force at the Bay of Pigs.

    Another example is Iran.  It is likely that US energy corporations and others would be pleased to have access to Iranian resources and markets, but state interest dictates otherwise – not for the first time.  In 1953, after the US-run military coup overthrew Iranian democracy and installed the Shah, Eisenhower demanded that US corporations take over 40% of the British oil concessions.  For reasons of short-term profit, the energy giants were reluctant, but government threats compelled them to do so.

    To be sure, in cases like these one might argue that the state is concerned with the long-term interests of the corporate sector, unlike the more parochial concerns of its leaders.  Nevertheless, the occasional cases of conflict between concern for security of the state and of the corporate sector are of some interest.

    In contrast, there is substantial evidence that security of the domestic population – “national security” as the term is supposed to be understood – is not a high priority for state policy.   Among current illustrations is the global terror campaign that Obama is carrying out with such enthusiasm, and the “war on terror” generally since it was declared by Reagan in 1981, re-declared by Bush 20 years later.  More strikingly, it’s also true of strategic planning, nuclear policy in particular, to an extent often not recognized.

    Let’s have a look at a few cases.  Take for example the assassination of Osama bin Laden.  President Obama brought it up with pride in an important speech on national security last May, widely covered, but one crucial paragraph was ignored.

    Obama hailed the operation but added that it cannot be the norm.  The reason, he said, is that the risks “were immense.” The Seals might have been “embroiled in an extended firefight,” but even though, by luck, that didn’t happen “the cost to our relationship with Pakistan and the backlash among the Pakistani public over encroachment on their territory was…severe.”

    Let’s now add a few details. The Seals were ordered to fight their way out if apprehended.  They would not have been left to their fate if “embroiled in an extended firefight.”  The full force of the US military would have been used to extricate them.  Pakistan has a powerful military, well-trained and highly protective of state sovereignty.  It also of course has nuclear weapons, and Pakistani specialists are concerned about penetration of the security system by jihadi elements.  It is also no secret that the population has been embittered and radicalized by the drone terror campaign and other US policies.

    While the Seals were still in the Bin Laden compound, Pakistani chief of staff Kayani was informed of the invasion and ordered his staff “to confront any unidentified aircraft,” which he assumed would be from India.  Meanwhile in Kabul, General Petraeus ordered “US warplanes to respond” if Pakistanis “scrambled their fighter jets.” As Obama said, by luck the worst didn’t happen, and it could have been quite ugly.  But the risks were faced without noticeable concern.  Or subsequent comment.

    There is much more to say about this operation, and its immense cost to Pakistan, but instead let’s look more closely at the concern for security more generally, beginning with security from terror, then turning to the more important question of security from instant destruction by nuclear weapons.

    Obama’s global assassination program, by far the world’s greatest terrorist campaign, is also a terror-generating campaign.  It is a common understanding, at the highest level, that “for every innocent person you kill, you create 10 new enemies,” quoting General McChrystal.  The concept of “innocent person,” now standard in US discourse, tells us how far we have progressed in the last 800 years, since Magna Carta, which established the principle of presumption of innocence that was once thought to be the foundation of Anglo-American law.  That is ancient history.  By today, the word “guilty” means “targeted for assassination by President Obama,” and “innocent” means “not yet accorded that status.”

    A few days after the Boston Marathon bombing, Obama ordered an assassination in a remote Yemeni village.  We rarely learn about such crimes, but a young man from the village happened to be in the United States and testified about the operation before a Senate Committee.  He reported that for years jihadis had been trying to turn the villagers against the US, but had failed.  All they knew was what he had told them, and he liked what he found here.  But one drone murder in the village, of a person who he said could easily have been apprehended, vindicated jihadi propaganda, perhaps once again helping to swell the ranks of the terrorist networks that have proliferated under the “war on terror.”

    If so, it would hardly break new ground.  The Brookings Institution just published a highly-praised anthropological study of tribal societies by Akbar Ahmed, subtitled “How America’s War on Terror Became a Global War on Tribal Islam.” This global war pressures repressive central governments to undertake murderous and destructive assaults against Washington’s tribal enemies.  The war, Ahmed warns, may drive a form of traditional society, that of tribes, “to extinction” – with severe costs to the perpetrators too, as we see now in Pakistan and Yemen and elsewhere.  And to Americans as well.  Tribal cultures, Ahmed points out, are based on honor and revenge: “Every act of violence in these tribal societies provokes a counterattack: the harder the attacks on the tribesmen, the more vicious and bloody the counterattacks.”

    Meanwhile, we are developing the technology to facilitate terror targeting ourselves.  In Britain’s leading journal of international affairs, David Hastings Dunn outlines how the increasingly sophisticated drones we are developing are a perfect weapon for terrorist groups, who recognize them to be “the ultimate expression of a paradoxically symmetrical asymmetric warfare.” They are cheap, easily acquired, and in general “possess many qualities which, when combined, make them potentially the ideal means for terrorist attack in the twenty-first century,” as Dunn explains in some detail, and as we may well discover in the years to come.

    Senator Adlai Stevenson III, referring to his many years of service on the Senate Intelligence Committee, writes that “Cyber surveillance and meta data collection are part of the continuing reaction to 9/11, with few if any terrorists to show for it and near universal condemnation.  The U.S. is widely perceived as waging war against Islam, against Shias as well as Sunnis, on the ground, with drones, and by proxy in Palestine, from the Persian Gulf to Central Asia.  Germany and Brazil resent our intrusions, and what have they wrought?”

    The answer is that they have wrought a growing threat of terror as well as international isolation.  Stevenson is quite correct about “near universal condemnation.”  Former CIA chief Michael Hayden recently conceded that “Right now, there isn’t a government on the planet that agrees with our legal rationale for these operations, except for Afghanistan and maybe Israel.” And he’s arguably wrong about Afghanistan.

    Hayden’s conclusions are reflected in a WIN/Gallup International poll released in December on the question: “Which country do you think is the greatest threat to peace in the world today?” The US was far in the lead, with three times the votes of second-place Pakistan, inflated by the Indian vote.  World opinion sharply rejects the domestic obsession that Iran poses the gravest threat to world peace.   And it is an obsession, shared almost nowhere else.

    The poll was not reported in the United States mainstream.  What Americans are supposed to believe is that “For generations, the United States of America has played a unique role as an anchor of global security and as an advocate of human freedom,” as President Obama declared while his bombs were raining on Libya in violation of UN Security Resolution 1973, which called for an “immediate ceasefire” and actions to protect civilians – including those in areas reduced to the level of Grozny by NATO bombs, according to the western press.  If most of the world sharply disagrees with the preferred self-image, we can cheerfully ignore it or condemn them for their backwardness.

    There is also virtually no acknowledgment of the extensive western polling that shows that in the Arab world, although Iran is disliked, it is scarcely regarded as a threat by the populations, who overwhelmingly rank the US and Israel as the greatest threats they face.  In this case, what Americans are supposed to believe is that the Arabs support the US stand on Iran – which is true, if we follow standard practice of restricting attention to friendly dictators, ignoring populations, an interesting illustration of elite attitudes towards democracy.

    The drone assassination campaigns are one device by which state policy knowingly endangers security.  The same is true of murderous special forces operations and other policies of the kind Stevenson mentioned.  And of the invasion of Iraq, which sharply increased terror in the West, confirming the predictions of British and American intelligence.  These were, again, a matter of little concern to planners, who are guided by different concepts of security.

    Even instant destruction by nuclear weapons has never ranked high among the concerns of state authorities, so the record reveals.  Let’s again consider a few examples, starting in the early days of the atomic age.  At the time the US was overwhelmingly powerful and enjoyed remarkable security: it controlled the hemisphere, both oceans, and the opposite sides of both oceans.  There was however a potential threat: ICBMs with nuclear warheads.  In his comprehensive review of nuclear policies, with access to high-level sources, McGeorge Bundy writes that “the timely development of ballistic missiles during the Eisenhower administration is one of the best achievements of those eight years.  Yet it is well to begin with a recognition that both the United States and the Soviet Union might be in much less nuclear danger today if these missiles had never been developed.”  He then adds an instructive comment: “I am aware of no serious contemporary proposal, in or out of either government, that ballistic missiles should somehow be banned by agreement.” In short, there was apparently no thought of trying to prevent the sole serious threat to the US, the threat of utter destruction.

    Could it have been prevented?  We cannot of course be sure.  There might have been opportunities, but in the extraordinary hysteria of the day they could hardly have even been perceived.  And it was extraordinary.  The rhetoric of such central documents as NSC 68 is quite shocking, even discounting Acheson’s injunction that it is necessary to be “clearer than truth.” One suggestive indication of possible opportunities is a remarkable proposal by Stalin in 1952, offering to allow Germany to be unified with free elections on condition that it not join a hostile military alliance – hardly an extreme condition in the light of the history of the past half century.

    Stalin’s proposal was taken seriously by the respected political commentator James Warburg, but apart from him it was mostly ignored or ridiculed.  Recent scholarship has begun to take a different view.  The bitterly anti-Communist Soviet scholar Adam Ulam takes the status of Stalin’s proposal to be an “unresolved mystery.”  Washington “wasted little effort in flatly rejecting Moscow’s initiative,” he writes, on grounds that “were embarrassingly unconvincing,” leaving open “the basic question”: “Was Stalin genuinely ready to sacrifice the newly created German Democratic Republic (GDR) on the altar of real democracy,” with consequences for world peace and for American security that could have been enormous?  The prominent Cold War scholar Melvyn Leffler, reviewing recent research in Soviet archives, observes that many scholars were surprised to discover that  “[Lavrenti] Beria — the sinister, brutal head of the secret police – propos[ed] that the Kremlin offer the West a deal on the unification and neutralization of Germany,” agreeing “to sacrifice the East German communist regime to reduce East-West tensions” and improve internal political and economic conditions in Russia – opportunities that were squandered in favor of securing German participation in NATO.  Under the circumstances, it is not impossible that agreements might have been reached that would have protected the security of the population from the gravest threat on the horizon.  But the possibility apparently was not even considered, another indication of how slight a role authentic security plays in state policy.

    That was revealed again in the years that followed.  When Nikita Khrushchev took office, he recognized that Russia could not compete militarily with the US, the richest and most powerful country in history, with incomparable advantages.  If Russia hoped to escape its economic backwardness and the devastating effect of the war, it would therefore be necessary to reverse the arms race.  Accordingly, Khrushchev proposed sharp mutual reductions in offensive weapons.  The incoming Kennedy administration considered the offer, and rejected it, instead turning to rapid military expansion.  The late Kenneth Waltz, supported by other strategic analysts with close connections to US intelligence, wrote that the Kennedy administration “undertook the largest strategic and conventional peace-time military build-up the world has yet seen…even as Khrushchev was trying at once to carry through a major reduction in the conventional forces and to follow a strategy of minimum deterrence, and we did so even though the balance of strategic weapons greatly favored the United States.” Again, harming national security while enhancing state power.

    The Soviet reaction was to place missiles in Cuba in October 1962, a move motivated as well by Kennedy’s terrorist campaign against Cuba, which was scheduled to lead to invasion that month, as Russia and Cuba may have known.  That brought the world to “the most dangerous moment in history,” in Arthur Schlesinger’s words.  As the crisis peaked in late October, Kennedy received a secret letter from Khrushchev offering to end it by simultaneous public withdrawal of Russian missiles from Cuba and US Jupiter missiles from Turkey – the latter obsolete missiles, for which a withdrawal order had already been given because they were being replaced by far more lethal Polaris submarines.  Kennedy’s subjective estimate was that if he refused, the probability of nuclear war was 1/3 to ½ — a war that would have destroyed the northern hemisphere, Eisenhower had warned.  Kennedy refused.  It is hard to think of a more horrendous decision in history.  And worse, he is greatly praised for his cool courage and statesmanship.

    Ten years later, Henry Kissinger called a nuclear alert in the last days of the 1973 Israel-Arab war.  The purpose was to warn the Russians not to interfere with his delicate diplomatic maneuvers, designed to ensure an Israeli victory, but limited, so that the US would still be in control of the region unilaterally.  And the maneuvers were delicate.  The US and Russia had jointly imposed a cease-fire, but Kissinger secretly informed Israel that they could ignore it.  Hence the need for the nuclear alert to frighten the Russians away.  Security of the population had its usual status.

    Ten years later the Reagan administration launched operations to probe Russian air defenses, simulating air and naval attacks and a Defcon 1 nuclear alert.  These were undertaken at a very tense moment.  Pershing II strategic missiles were being deployed in Europe.  Reagan announced the SDI program, which the Russians understood to be effectively a first-strike weapon, a standard interpretation of missile defense on all sides.  And other tensions were rising.  Naturally these actions caused great alarm in Russia, which unlike the US was quite vulnerable and had repeatedly been invaded and virtually destroyed.  That led to a major war scare in 1983.   Newly released archives reveal that the danger was even more severe than historians had previously assumed.  A recent CIA study is entitled “The War Scare Was for Real,” concluding that US intelligence may have underestimated Russian concerns and the threat of a Russian preventative nuclear strike.  The exercises “almost became a prelude to a preventative nuclear strike,” according to an account in a recent issue of the Journal of Strategic Studies.

    It was even more dangerous than that, so we learned last September, when the BBC reported that right in the midst of these world-threatening developments, Russia’s early-warning systems detected an incoming missile strike from the United States, sending the highest-level alert.  The protocol for the Soviet military was to retaliate with a nuclear attack of its own.  The officer on duty, Stanislav Petrov, decided to disobey orders and not to report the warnings to his superiors.  He received an official reprimand.  And thanks to his dereliction of duty, we’re alive to talk about it.

    Security of the population was no more a high priority for Reagan planners than for their predecessors.   So it continues to the present, even putting aside the numerous near catastrophic accidents, reviewed in a chilling new book by Eric Schlosser.  It is hard to contest the conclusion of the last commander of the Strategic Air Command, General Lee Butler, that we have so far survived the nuclear age “by some combination of skill, luck, and divine intervention, and I suspect the latter in greatest proportion.”

    General Butler describes the US strategic plan of 1960 calling for automated all-out strike as “the single most absurd and irresponsible document I have every reviewed in my life,” with the possible exception of its probable Soviet counterpart – though there are competitors: the regular easy acceptance of threats to survival that that is almost too extraordinary to capture in words.

    The words are there to read, however, if we choose, from the near-hysterical ravings of NSC-68 – and those who think this is an exaggeration  might want to read this critically important document – right to the present.  The words are also there in high-level documents that outline US strategic doctrine, for example, an important study by Clinton’s Strategic Command, STRATCOM, which is in charge of nuclear weapons, called Essentials of Post-Cold War Deterrence. This was issued several years after the Soviet Union had collapsed and while the US was expanding NATO to the East in violation of promises to Gorbachev when he agreed to unification of Germany within NATO.

    The study is concerned with “the role of nuclear weapons in the post-Cold War era.” One central conclusion is that the US must maintain the right of first-strike, even against non-nuclear states.  Furthermore, nuclear weapons must always be available, at the ready, because they “cast a shadow over any crisis or conflict.” They are constantly used, just as you’re using a gun if you aim it but don’t fire when robbing a store, a point that Dan Ellsberg has repeatedly stressed.  STRATCOM goes on to advise that “planners should not be too rational about determining…what the opponent values the most,” all of which must be targeted. “[I]t hurts to portray ourselves as too fully rational and cool-headed…That the US may become irrational and vindictive if its vital interests are attacked should be a part of the national persona we project.” It is “beneficial [for our strategic posture] if some elements may appear to be potentially `out of control’,” and thus posing a constant threat of nuclear attack – a severe violation of the UN Charter, if anyone cares.

    Not much here about Kennan’s order, justice or the common defense.  Or for that matter about the obligation under the NPT to make “good faith” efforts to eliminate this scourge of the earth.  What resounds, rather, is an adaptation of Hilaire Belloc’s famous couplet about the gatling gun: “Whatever happens we have got, The Atom Bomb and they have not” – to quote the great African historian Chinweizu.

    Plans for the future are hardly promising.  The Congressional Budget Office reported in December that the US nuclear arsenal will cost $350 billion over the next decade, with costs of modernization quadrupling from 2024 to 2030.  A study of the Center for Nonproliferation of the Monterey Institute of International Studies estimated that the US would spend $1 trillion on the nuclear arsenal in the next 30 years, a percentage of the military budget “comparable to spending for procurement of new strategic systems in the 1980s under President Ronald Reagan.” And of course the US is not alone.  As General Butler observed, it is a near miracle that we have escaped destruction so far, and the longer we tempt fate, the less likely it is that we can hope for divine intervention to perpetuate the miracle.

    In the case of nuclear weapons, at least we know in principle how to overcome the threatening catastrophe.   But there is another dire peril that casts its shadow over any contemplation of the future, environmental disaster, and here it is not so clear that there even is an escape, though the longer we delay, the more severe the threat becomes – and not in the distant future.  The commitment of governments to security of their populations is therefore clearly exhibited by how they address this issue.

    There is now much exuberance in the United States about “100 years of energy independence” as we become “the Saudi Arabia of the next century” – very possibly the final century of human civilization if current policies persist.  One might even take a speech of President Obama’s two years ago to be an eloquent death-knell for the species.  He proclaimed with pride, to ample applause, that “Now, under my administration, America is producing more oil today than at any time in the last eight years. That’s important to know.  Over the last three years, I’ve directed my administration to open up millions of acres for gas and oil exploration across 23 different states.  We’re opening up more than 75 percent of our potential oil resources offshore.  We’ve quadrupled the number of operating rigs to a record high.  We’ve added enough new oil and gas pipeline to encircle the Earth and then some.”

    The applause also tells us something about government commitment to security.  The President was speaking in Cushing Oklahoma, an “oil town” as he announced in greeting his appreciative audience – in fact the oil town, described as “the most significant trading hub for crude oil in North America.  And industry profits are sure to be secured as “producing more oil and gas here at home” will continue to be “a critical part” of energy strategy, as the President promised.

    What is happening is reminiscent of the programs I described earlier to exhaust domestic oil for the benefit of Texas producers, instead of using cheaper Saudi oil, at the expense of national security.  The same is true today.  National security would dictate leaving the oil in the ground, to be accessed, if necessary, if currently available foreign sources are somehow blocked.  But in this case the threats to authentic security are far more grave.

    To summarize, there is a sense in which security is indeed a high priority for government planners: security for state power and its primary constituency, concentrated private power – all of which entails that policy must be protected from public scrutiny.  In these terms everything falls in place as quite rational, even the rationality of collective suicide.

    If the general public permits all of this to continue. Always the fundamental question.

    Noam Chomsky is Professor Emeritus at MIT and a political theorist.

  • NAPF Activities at the UN General Assembly First Committee

    The Nuclear Age Peace Foundation has actively engaged with young people on nuclear disarmament and non-proliferation by providing them with opportunities to observe the UN First Committee and events on nuclear disarmament.

    Engagement with Young People

    To ensure that young people could actively monitor discussions in UNGA’s First Committee, the Nuclear Age Peace Foundation collaborated with Ban All Nukes Generation.  As part of this collaboration, NAPF accredited several young people and provided them with opportunities to monitor international discussions on the humanitarian consequences of nuclear weapons, alternative forums in the international disarmament machinery, and the WMDFZ in the Middle East.

    In addition, the Nuclear Age Peace Foundation formed a relationship with Northeastern University to enable a young person to help the Nuclear Age Peace Foundation and Ban All Nukes Generation in New York. The student, Ms. Christina Reynolds, a senior at Northeastern, has been actively monitoring the First Committee and assisting the Nuclear Age Peace Foundation with its events and presentations in New York.

    Events

    On October 22, the Nuclear Age Peace Foundation, Peace Boat, and Hibakusha Stories convened a side event entitled “ Different perspectives on nuclear disarmament: Hibakusha, Humanitarian, and the Youth.”  Ms. Setsuko Thurlow and Mr. Yasuaki Yamashita provided moving testimonies about the devastating impact of nuclear weapons in Hiroshima and Nagasaki.  Mr. Christian N. Ciobanu focused on Ban All Nuke Generation’s project in Oslo on the humanitarian impact of nuclear weapons. He explained to the audience that BANG brought 40 young people to Oslo during the Norwegian Conference on the Humanitarian Consequences of Nuclear Weapons. He also explained how this opportunity provided young activities to bolster the humanitarian initiative.

    Finally, Mr. Clifton Truman Daniel, the grandson of US President Truman, focused on his personal conviction to support the nuclear disarmament movement.On October 27, Mr. Christian N. Ciobanu and Mr. Fabian Rutherford, Geneva Representative of the School of African and Oriental Studies’ Strategic Concept for Removal of Arms and Proliferation (SCRAP), organized a special presentation for students at Drew University on civil society’s perspectives on nuclear disarmament.

    Mr. Ciobanu focused on the humanitarian initiative on nuclear weapons and the imperative need for the international community to immediately ban these nuclear weapons. Mr. Rutherford provided a general overview of the international disarmament machinery and information about SCRAP’s project to these young students.

  • Nuclear Zero: The Moral Imperative

    How grateful I am to be able to stand in this good company and to receive the honor that will make me a part of the great processional of those you have honored before me.
    I am especially grateful to your president, David Krieger.  David has a deep pervasive ultimate concern to which he has dedicated the full force of his creative energy and imagination.  He has this crazy idea to which he has committed himself: he wants to save the earth and all its inhabitants from self-destruction.  He wants to make the planet a more peaceable habitation for all of us, and for our children and grandchildren after us.  How good it is to be counted among his followers.
    Now here I bring you the words of the beloved poet, Stanley Kunitz, written when he was somewhere on his way to the 100 years he lived, before his death a few years ago.
    I have walked through many lives,
some of them my own,
and I am not who I was,
though some principle of being
abides, from which I struggle
not to stray.
When I look behind,
as I am compelled to look
before I can gather strength
to proceed on my journey,
I see the milestones dwindling
toward the horizon….
    And here am I, an aged rabbi, who, like a peddler with a pack on his back, wherever he goes, comes bearing a pack of notions, some very old and familiar notions:  “Love thy neighbor as thyself.  It hath been told thee what is good and what the Lord requires of thee: only to do justly, to love mercy, and to walk humbly with your God.  And they shall beat their swords into plowshares and their spears into pruning hooks.  Nation shall not lift up sword against nation, neither shall they learn war anymore.  And they shall sit, everyone, under his vine and his fig tree, with none to make them afraid.  If I am not for myself, who will be for me?  And being for myself alone, what am I?  And if not now, when?” And here, from a 1,800-year-old commentary on the Bible, the Midrash, where God is portrayed showing Adam all that has been created, and says to him: “See my works, how fine and excellent they are.  All that I have created has been given to you.  Remember this and do not corrupt and desolate the world, for if you corrupt it, there is no one after you to set it right.”
    Those are ancient words and ancient visions.  They come out of the sacred books of the Jewish civilization, but surely they embody ideals and visions held sacred by Christians and Muslims, and other faiths, and non-believers as well.  To voice them here is to remember that we live in a world in which the ideals of love and fellowship and peace and justice and care for the planet, are daily being mutilated throughout the world, even here in this land, even here in Santa Barbara.  For we live in a time of broken ideals, a broken world, a fragmented humanity, which needs to be made whole.
    But of all the words of the Bible, those that have been profoundly significant to all of us associated with the purposes of the Nuclear Age Peace Foundation are to be found in the concluding chapters of the book of Deuteronomy.  In churches everywhere it is customary to read scripture from a book.  But in synagogues we Jews read every week from a parchment scroll we call Torah.  The Torah is written in Hebrew on a scroll which bears the first five books of the Bible, the Pentateuch.  Each scroll is written by hand, the work of a scribe who reverently and lovingly copies every word of it.  According to a rigorous tradition the scribe must use a quill to serve him as a pen, so that the ink will touch with gentleness the pages of the parchment.  For the Torah and the Bible it introduces is a book of peace.  Only a quill, no metal, is permitted to be the instrument of the scribe’s work.  For metal is the material of violence, of war; it may not be used in composing the book of peace.
    Wherever the scribe has done his work throughout the centuries and neared the completion of it as he reached the closing chapters of the fifth book, the book of Deuteronomy, his quill has brought to the parchment these words of danger and challenge, which, ever since they were first spoken, have reverberated throughout human history: “See, I have set before you life and death, the blessing and the curse; therefore choose life, that you may live, you and your seed after you.”
    To speak of choosing the way of blessing and life compels us to reckon with all that threatens life in our time, but also to raise the fearful question as to whether our civilization, so visibly incoherent and in decline, is not itself, in the throes of death. (Is such a thing possible?)   We have been so infused with the conceit that we could escape the remorseless fate that has overtaken all previous social systems—that we with all of our sophistication, with all of our so-called exceptionalism, that we with our science and industry, our democracy, our ingenuity, could violate the iron law of history.  For history has surely shown that every civilization has perished sooner or later.  Human social systems, as Robert Sinai once wrote, with their members anxious, insecure, restless, swollen with pride, driven by the will to power and by inordinate appetites, corrupted by self-intoxication and self-deception, sooner or later have sinned against the laws of proportion and harmony and have plunged into decay and self-destruction.
    Now, I ask you, what of our civilization?  Small wonder that we should be uncertain.  What hurts and confuses us is the lurking suspicion that because of what we have done to the air and the earth and the cities and the children and to one another, we may possibly have been condemned to live in an age that will make no significant contribution to the human spirit.  What hurts and confuses us is the knowledge that a huge proportion of our resources, our ingenuity, our wisdom, our creative energy, leaves untouched the abiding problems of human beings who live in this troubled time.  Technological processes uninhibited by any human values other than the dream of total security have committed great and even smaller powers to collective mechanisms of destruction.  But the dream of total security has produced only the reality of total vulnerability.  As for nuclear weapons, and the several powers that possess them, we know, as I think it was George Kennan who once said, “nuclear weapons cannot bring us security, they can only bring revenge.”  If only we could banish this sterile dream and sadistic nightmare.
    “We have fed the heart on fantasies,” the poet Yeats once said, “the heart’s grown brutal from the fare/  More substance in our enmities/ Than in our love.” And all of this rooted in the conviction that nothing must stand in the way of the demonstration of our power.  “Power to coerce,” Norman Cousins once wrote, “power to harm, power that intimidates intelligence, power that conquers language and renders other forms of communication incoherent and irrelevant, power becoming a theology, admitting no other gods before it…”  Surely we know that the policies to which we have been so slavishly obedient end up, as always, constituting a form of violence against the poor—the ever growing kingdom of the poor,
    Yet we know there is another power within us, a power that will enable to us to say “NO” to the forces that have ruled over our thinking and feeling.  It is the power of our own critical intelligence, of our own decency, the power of the human spirit, a spiritual power present in every person, and it can be actualized.  And we shall have to actualize this power without pretending away our need for security, or that we do indeed live in a brutal world, brimming with anger and suspicion, and adversaries.
    There is a story members of the clergy like to tell.  It concerns a minister (it could be a priest, a rabbi, or an imam) who wants to stage an object lesson for the members of his/her congregation, and placed a lion and a lamb in a cage outside the entrance to the church.  And they lived together in peace.  And people from miles around came to see this remarkable phenomenon.  Finally, the mayor of the city, intrigued by this feat, sent a delegation to inquire how the minister pulled off this trick.  ‘Oh, “there’s no trick at all,” said the minister.  “All you have to do is put in a fresh lamb from time to time.”
    In the real world, we know very well, lions and lambs do not live together peacefully.  Even the prophet Isaiah, when he spoke of such a possibility, was referring to a messianic time.  And that’s where the rub is for us: how to face up to the truth of this real world of brutality, fear, mutual rivalry, and the need for security, and still retain hope, still work for something different.
    How shall we do that?  We need some troubled people.  We need agitated people.  We need men and women who are not ashamed to be sensitive and tender with one another.  We need those who are willing to become members of a community dedicated to each other’s fulfillment.  We need men and women who have the courage to be afraid, afraid of all those forces which have removed our humanity.  And as for the vast store of nuclear weapons, we need men and women who can maintain a firm conviction that it is not so wild a dream (to borrow the words of Norman Corwin) that we can negotiate, not only to do away with the nuclear arms race, but also that we can abolish nuclear arms, altogether.  We must not let this hope be crushed amidst the powers and the principalities.  And that is why the work of the Nuclear Age Peace Foundation is so important.
    And something more, we need to give voice to the abandoned and forgotten, and preserve a vision that can transcend the dangerous imagery of victory and defeat, a vision of a genuinely humane society, in a genuinely decent world, that we can ultimately approach a great common tenderness.
    How shall I thank you for the gift of the honor you have given me?  What I could have said at the very beginning, and it might have been worthy and sufficient for this occasion, are Shakespeare’s words:
    “I can no other answer make, but thanks, and thanks, and ever thanks.”

  • 2013 Evening for Peace Remarks

    David KriegerLet me add my welcome to our 30th annual Evening for Peace.  Over the years we’ve honored some remarkable Peace Leaders, and tonight we do so again.

    Thirty-one years ago we founded the Nuclear Age Peace Foundation with a dream that citizens could make a difference on the most important issues of our time – Peace in the Nuclear Age and the abolition of nuclear weapons.  We knew that what we were doing was important, but we only glimpsed the full potential of what the Foundation could be and how much we were needed in the world.

    Since our founding, the world has dismantled more than 50,000 nuclear weapons.  That’s the good news.  The bad news is there are still 17,000 in the world, and one is too many.  A relatively small regional nuclear war between India and Pakistan could result in a global nuclear famine taking the lives of upwards of a billion people.  A full-scale nuclear war would end civilization and most complex life on the planet.  So, there remains important work to do.

    I want to offer a few words of advice and encouragement to the young people here tonight.  I have five brief points.

    1. Be citizens of the world, embrace the world, see it in all its magnificence, and work to make it a more decent place for all.
    2. Be leaders of today; don’t wait for tomorrow.  The truth is that we need you now, and what you do now will help shape the future.
    3. Always choose hope.  Hope inspires action, as action inspires hope.
    4. Never give up.  To accomplish any great thing requires perseverance.
    5. Finally, learn how you can strengthen your vision and skills by working with the Nuclear Age Peace Foundation.  Find out more about the Foundation at wagingpeace.org.

    Now, a few words of thanks to our supporters in the room and beyond.

    • Thank you for caring so deeply.
    • Thank you for joining your dreams of a better world with ours.
    • Thank you for making possible what we do each day to build peace and abolish nuclear arms.

    It is a rare and beautiful thing to have an organization like this Foundation, through which people can work day in and day out for the noble goals of assuring humanity’s future.  If you would like to become more involved in the Foundation’s work, let us know.

    Now, it is my great pleasure to introduce you to our honoree, Rabbi Leonard Beerman.

    We honor him as the co-founder, with George Regas, of the Interfaith Center to Reverse the Arms Race – an Interfaith Center that made it clear that nuclear weapons are a paramount moral issue of our time.

    We honor him as a wise and compassionate man.

    We honor him as a man of conscience and uncommon decency.

    When peace has needed a voice, Rabbi Beerman has spoken.

    When justice has needed an ally, Rabbi Beerman has stood firm.

    When dark clouds of war have gathered, Rabbi Beerman has been a ray of light.

    When nuclear weapons have put all that we love and treasure at risk, Rabbi Beerman has been a source of hope and moral strength.

    On behalf of the Directors and members of the Foundation, I am very pleased to present to Rabbi Leonard Beerman the Nuclear Age Peace Foundation’s 2013 Distinguished Peace Leadership Award.

  • Sadako Peace Day: planting Hiroshima survivor sapling

    Santa Barbara, CA – The Nuclear Age Peace Foundation (NAPF) will host the 19th Annual Sadako Peace Day to remember the victims of the atomic bombings of Hiroshima and Nagasaki and all innocent victims of war. The event will be held August 6, from 6:00 to 7:00 p.m., under the beautiful oaks and eucalyptus trees in the Sadako Peace Garden at La Casa de Maria Retreat Center, 800 El Bosque Road, in Montecito.

    This year’s program will include the planting of a Gingko biloba sapling, grown from one of Hiroshima’s atomic bombing survivor trees. The sapling will be brought from Hiroshima to Santa Barbara by Nassrine Azimi, Co-Founder of Green Legacy Hiroshima, a non-profit organization dedicated to spreading world-wide the seeds and saplings of Hiroshima survivor trees. It is the first of its kind to be planted anywhere in the United States.

    There will be music, poetry and reflections commemorating the story of Sadako Sasaki, a young girl from Hiroshima who died of radiation-induced leukemia as a result of the atomic bombing. Japanese legend holds that one’s wish will be granted upon folding 1000 paper cranes. Sadako set out to fold those 1,000 paper cranes. On the wings of one she wrote, “I will write peace on your wings, and you will fly all over the world.” Sadly, Sadako died without regaining her health. Students in Japan were so moved by her story they began folding paper cranes, too. Today the paper crane is an international symbol of peace. And a statue of Sadako now stands in Hiroshima Peace Memorial Park.

    The event is a time to reflect on the past in order to build a more peaceful future. This year’s keynote speaker will be Dr. Robert Dodge, long-time peace activist and co-chairman of Citizens for Peaceful Resolutions. He is a NAPF board member, and a frequent speaker about nuclear security.

    There will also be a paper crane folding workshop by Peace Crane Project and refreshments after the ceremony. The event is free and open to the public.

    #                              #                                  #

    For further information, contact Sandy Jones at sjones@napf.org or (805) 965-3443.

    The Nuclear Age Peace Foundation — The Nuclear Age Peace Foundation’s mission is to educate and advocate for peace and a world free of nuclear weapons and to empower peace leaders.  Founded in 1982, the Foundation is comprised of individuals and organizations worldwide who realize the imperative for peace in the Nuclear Age. The Nuclear Age Peace Foundation is a non-partisan, non-profit organization with consultative status to the United Nations.  For more information, visit www.wagingpeace.org.

  • Restoring Hope for America’s Future Through Developing a Culture of Peace

    This is a transcript of the 12th Annual Frank K. Kelly Lecture on Humanity’s Future, presented by Dennis Kucinich on February 8, 2013 in Santa Barbara, CA.

    In Stanley Kubrick’s classic film, 2001: A Space Odyssey, just after the majestic opening of Richard Strauss’ Also sprach Zarathustra, a soaring sun splits the darkness, seemingly heralding the new Genesis, and next a man-ape uses a femur bone to dispatch the leader of another group in order to gain control over a water hole. It is a simple act of one mammal clubbing another to death. It is what Friedrich Nietzsche, in his novel Thus Spake Zarathustra, may have countenanced as “the eternal recurrence of the same.” Yet, Kubrick does not leave us stranded upon the darkling plain of brute violence, for emotion is admitted, and so exultant is the conqueror at the demise of his extent competitor that he flings the femur skyward in triumph and, through the match cut magic of movie-making, the femur tumbles end over end, high up into the heavens, where it is transformed – into a space station!

    We surf on Kubrick’s monolith into an evolutionary spiral across space and millions of years, now equipped with high technology, but burdened with the signal responses of our lower limbic system and its embedded fight-flight conflicts, ever ready to take up the electronic cudgel to drive contestants out of water holes or oil holes. Violence is. Its expression neither regressive nor progressive, it exists as a disconnection from our own divinity, a fall from the heavens, a departure from grace, a descent into the lower circles of that philosophical hell of dichotomous thinking, of us versus them, whoever they are. The invention of the other, the evocation of the outgroup, the conjuring of the enemy are the precedents of violence.  We hear the siren call. But what makes us answer the tocsin of rage clanging in our heads, in our homes, in our cities and in the world? Could it be the ripping of the moorings of our reality, the anxiety of separation shaking our core, the earthquake beneath our ground of meaning, dissecting through our bedrock beliefs when we learn that what we thought was true was indeed false? Peter Berger once wrote that reality is socially constructed and culturally affirmed. What happens when the sociopathic trumps the authentic?

    We cannot justify violence, but we must determine its roots.  Before Kubrick, before Strauss, there was Zarathustra, or Zoroaster himself. He confronted us with this moral proposition: That the central struggle of our existence is the determination of what is true and what is false. Is it our inability to strive for, to discern and to receive and to know truth which binds us to violence? Is what we see what we get? Are we bound to truth-shattering illusions? How do we know what we are told is true? Has the misuse of power in our society so distorted meaning that truth and lies are indistinguishable, or worse, morally relative? These are questions of import in our interpersonal relations, and the consequences of untruth grow geometrically when a major progenitor of perceptions in our society – the government – stumbles or seeks, and practices to mislead.

    To ponder that question, let us first look at another production called 2001: September 11 – the catastrophe of nearly 3,000 innocent souls perishing in waves of hate. That date is burned into our memories as one of the worst days we have ever known. We know the choices which our government made, acting with the tacit consent of we the people, to respond to the 9/11 crimes committed against our nation. But we seldom reflect on our government’s response, as though to do so publically is either impolitic or un-American. Is it rude to mention that, acting upon the color of crime and tragedy on September 11, 2001, we began a descent to officially-sanctioned mass murder called war, into the lower circles of the infernos of torture, rendition and drone assassination? We established an anti-democratic state of emergency which exists to this day, with its Orwellian “Patriot Act,” its massive spying networks, its illegal detention, its extreme punishment of whistleblowers, and its neo-police state, in violation of posse comitatus, which put MPs on the streets of Washington, D.C. during the recent Inaugural.

    We have cut and pasted the Constitution in the manner of a disambiguated Word Document through sheer casuistry, excising those sections which guarantee protection from unreasonable search and seizure, which protect an individual’s rights of habeas corpus, and due process, which prohibit any one person from simultaneously being policeman, prosecutor, judge, jury, executioner and coroner. Violence has enabled the government to grow and the republic to shrink.

    It was ten years ago next month that the United States, despite a massive peace movement that put millions in the streets protesting the upcoming invasion, launched a full-scale attack on the nation of Iraq. “Shock and Awe,” it was called. Hellfire was brought to the cradle of civilization, its people, its culture, its antiquities – in our name – for a war based on lies. In awe of our weapons, we shocked ourselves, vicariously, with their effects, never experiencing the horror visited upon the people of Iraq.
    When I say “we,” I mean all morally conscious Americans. Over a million Iraqis were killed in our name, for a war based on lies. In awe of our destructive power and its toll on innocent human life, we shocked ourselves and then returned to our normal lives. Trillions of dollars of damage was done to that country, in our name, for a war based on lies. Trillions more spent by the US taxpayers, for a war based on lies. In awe of the monetary cost of war, we shocked ourselves with massive deficits. Thousands of US troops were killed and tens of thousands wounded. In awe of the long-term, human cost of war, we shocked ourselves with broken lives, broken families, suicides, PTSD.

    Shock and awe, indeed. We attacked a nation which did not attack us and which had neither the intention nor capability of doing so. We attacked a nation which did not have the yellow cake to be processed into the substance fit for a nuclear warhead. We attacked a nation which did not have weapons of mass destruction. We visited upon the people of Iraq the equivalent of one 9/11 a day for a year and with it the irretrievable rending of families, of places to live, places to work, places to worship, ripping apart Iraqi society in a war which soon became so remote that it was finished off by unmanned vehicles. The mission that was “accomplished” was wanton destruction, ecocide, alienation, statecraft puppetry – and for what?

    What was it all about? It did not make us safer. It weakened our military. It killed and injured our soldiers. It seriously weakened our nation financially. The long-term cost of the post-9/11 wars of choice will run over $6 trillion. Want one reason why we have a $16 trillion debt? We borrowed money from China, Japan and South Korea to pursue wars while those countries built their economies and their infrastructures. We blew up bridges in Iraq, Afghanistan and Pakistan at such expense that we are now preaching austerity here at home, unwilling to face the fact that we have over $2 trillion in infrastructure needs in America which have not been met, unwilling to invest in America. All too willing to invest in wars, we became the policemen of the world and ended up being resented worldwide. We have fueled the fires of reactionary nationalism abroad, which are easily stoked by foreign occupation or invasion. We have helped further fundamentalism and made decisions which placed in positions of power those whose very existence supposedly drove us into conflict in the first place. What passes for our recent history is an acculturated, sleep-inducing lie from which we must wake up. We must awake from the stupor of our self-imposed amnesia or shock; we must shake off the awe which comes from the misuse of power on a global basis. We must always question governments whose legitimacy rests not upon accountability and truth, but upon force and deception. A government which assumes that we are neither intelligent enough, nor loyal enough, to know the truth about its actions a dozen years ago or a dozen hours ago is not worthy of a free people. We must bend the fear-forged bars which imprison the truth. We must seek the truth. And we must know the truth. For it is the truth that will truly set us free and lead to the wisdom which can rescue us from destruction, the wisdom which can reclaim America. America. The mere utterance of the word should set the pulse pounding with the excitement of discovery, of possibility, of love – not fear.

    We must demand that America, our nation, establish a fully-empowered Commission on Truth and Reconciliation, so that those responsible for misleading us into annihilating innocent people in Iraq, Afghanistan, Pakistan and elsewhere be brought forward to a public accountability in a formal process of fact-finding, of inquiry, of public testimony, of admission, of confession. There is no way out of the moral cul-de-sac in which resides the monstrous crimes of mass murder, torture, kidnapping, and rendition, other than to have atonement: AT ONE MENT. It is in atonement that we will achieve what Blake called “the unity of opposites.” It is in reconciliation that the Blakean idea of the contrary nature of God, containing multitudes of humanity, causes us to understand the fragility of our social compact and the possibility that any of us could be murderer and victim. Lacking public expiation over the unbridled use of force, the wanton violence we have writ large in the world will replicate, perpetuate and be our ruin. This is the importance of a formal process of Truth and Reconciliation. We had and have a right to defend ourselves as a nation. But we went on the offensive, and the violence which we have visited abroad will inevitably blow back home. The violence we create in the world in turn licenses and desensitizes the wanton violence which is exercised in our streets and, unfortunately, in our homes. We must understand the causal links. What is outermost presses down upon what is innermost. What is innermost becomes outermost.

    Once a full process of Truth and Reconciliation has helped us to discern the truth of our experience of the past decade, equipped with the truth of our errant descent into errant wars, we must be prepared to forgive those who would be forgiven, and forgive ourselves for having participated with either our assent or our silence. Then we may move forward with the truth as the standard under which we organize a stronger, better America.

    We must think often of our nation, re-imagine it, reestablish it as the exemplification of our highest ideals. [We must think of] those lofty sentiments present at its founding, of its spiritual origins, ofAnnuit Coeptis, a US Motto: “He has favored our undertaking.” [We must think of] its transcendent purpose presaging human unity, E Pluribus Unum: out of many we are one. The paradox of multiplicity in singularity. Let us renew our faith in our nation. Let us unite so that the power of unity will lift up this nation we love. Let us declare our faith in each other, as it occurred so many years ago with that clarion call for the rights of “we the people!” Let us find that place within ourselves where our own capacity to evolve catalyzes the evolving character of America, where, through the highest expression of informed citizenship, we quicken the highest expression of informed nationhood: America for Americans for the World. Let the truth be our empire, the plowshare our sword, nature our textbook and let us once again celebrate the deeper meaning of what it means to be an American.

    Then, reimagining the town hall model, let us consider what America represented to each of us on September 10, 2001, the day before 9/11. Let millions of people in tens of thousands of places across our nation meet, rediscover and celebrate again our nation and its purpose and recapture the spirit of America which we know already resides in countless places. That spirit of America is always ready to be called forward with a sense of wonder and joy, which our children will in time come to understand as our capacity to rise from the ashes of our own suffering and disillusionment, a quality which becomes their civic inheritance.

    While we were founded with the idea of striving for perfection, we were not a perfect nation by any means before 9/11, but I remember a greater sense of optimism, of freedom, of security, of control of our destiny. We need to come together now, in the town halls across America, to appreciate our common experiences, to share our narratives about the best that is America, about what it is that we love about this country, about our own journeys, our own miracles, about those things in our lives which directly connect us to what we have called the American Dream. And when we so share, we will know each other better and love our country even more.

    Violence today casts us in a psychological wilderness. There is a path out of the wilderness of violence in which so many of our fellow countrymen and countrywomen are lost. If we are to help them find that path, it would be helpful for us to look again to the origins of our nation and find the map.

    On July 4, 1776, the Second Continental Congress unanimously declared the Independence of the 13 colonies, and the achievement of peace was recognized as one of the highest duties of the new organization of free and independent states. Peace at the Founding. Yes, [this was] the paradox of revolutionary war, but the destination was peace, articulated and enshrined.

    The drafters of the Declaration of Independence appealed to the Supreme Judge of the World, and derived the creative cause of nationhood from “the Laws of Nature” and the entitlements of “Nature’s God,” celebrating the unity of human thought, natural law and spiritual causation, in declaring: “We hold these truths to be self-evident, that all Men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are Life, Liberty and the Pursuit of Happiness.” The architects of Independence “with a firm reliance on the protection of divine providence” spoke to the activity of a higher power which moves to guide the Nation’s fortune and lends its divine spark to infuse principle into the structure of a democratic governance.

    The Constitution of the United States of America, in its Preamble, further sets forth the insurance of the cause of peace, in stating, “We the people of the United States, in Order to Form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general Welfare, and secure the Blessing of Liberty to ourselves and our Posterity.” We must remember where we have been so that we can chart where we will proceed.  It is the sacred duty of the people of the United States to receive the living truths of our founding documents and to think anew to develop institutions that permit the unfolding of the highest moral principles in this Nation and around the world.

    Those words from the Constitution are included in the preamble of legislation I wrote in 2001. They form the basis of my understanding of the conceptive power of freedom. The Founders of this country gave America a vision of freedom for the ages and provided people with a document which gave this Nation the ability to adapt to an undreamed of future. What can we give back?

    When I first came to Congress I saw how easily we slipped into conflict. I saw how normally placid people could get swept up by war fever. It led me to study war. I learned that during the course of the 20th Century more than 100,000,000 people perished in wars. Today, violence is an overarching theme, encompassing personal, group, national and international conflict, extending to the production of nuclear, biological, chemical weapons of mass destruction, which have been developed for use on land, air, sea and space. Such conflict is taken as a reflection of the human condition without questioning whether the structures of thought, word and deed which the people of the United States have inherited are any longer sufficient for the maintenance, growth and survival of the United States and the world.

    Personal violence in the United States has great human and financial costs, costing hundreds of billions of dollars annually, not including war-related costs. Child abuse and neglect cost over $100 billion annually.

    We are in a new millennium and the time has come to review age-old challenges with new thinking wherein we can conceive of peace as not simply being the absence of violence, but the active presence of the capacity for a higher evolution of human awareness, of respect, trust and integrity, where we all may tap the infinite capabilities of humanity to transform consciousness and conditions which impel or compel violence at a personal, group, or national level toward developing a new understand of and commitment to compassion and love, in order to create a “shining city on a hill,” the light of which is the light of nations.

    It was this thinking, this articulation which I was privileged to bring forth on July 11, 2001, fully two months before 9/11, to introduce a bill, HR 808, to create a cabinet level Department of Peace, soon to be reintroduced by Congresswoman Barbara Lee as the Department of Peace Building.

    Imagine, coming from a position of love of our country and for each other, if we moved forward without judgment, to meet the promise of a more perfect union by meeting the challenge of violence in our homes, our streets, our schools, our places of work and worship, to meet the challenge of violence in our society through the creation of a new structure in our society which could directly address domestic violence, spousal abuse, child abuse, gun violence, gang violence, violence against gays. This goes much deeper than legislation forbidding such conduct, or creating systems to deal with victims. Those are necessary but not sufficient. We need to go much deeper if we are to, at last, shed the yoke of violence which we carry throughout our daily lives.

    We know violence is a learned response. So is non-violence. We must replace a culture of violence with a culture of peace, not through the antithetical use of force, not through endless “thou shalt nots” and not through mere punishment, but through tapping our higher potential to teach principles of peace building, peace sharing at the earliest ages as part of a civic education in a democratic society.

    Carl Rogers, the humanistic psychologist, has written that “the behavior of the human organism may be determined by the external influences to which it has been exposed, but it may also be determined by the creative and integrative insight of the organism itself.” We are not victims of the world we see. We become victims of the way we see the world. If we are prepared to confidently call forth a new America, if we have the courage to not simply re-describe America, but to reclaim it, we will once again fall in love with the light which so many years ago shined through the darkness of human existence to announce the birth of a new freedom.

    Out in the void I can see a soaring sun splitting the darkness. Behold the dawn of a new nation, our beloved America.

    Dennis Kucinich was a member of the House of Representatives from 1997-2013.
  • 2013 Kelly Lecture Introduction

    This is a transcript of remarks delivered by David Krieger in advance of the 2013 Frank K. Kelly Lecture on Humanity’s Future.

    Welcome to the 12th Annual Frank K. Kelly Lecture on Humanity’s Future.  This lecture series has brought many great thinkers and visionaries to Santa Barbara and tonight is no exception.

    The lecture series is a program of the Nuclear Age Peace Foundation.  The mission of the Foundation is to educate and advocate for peace and a world free of nuclear weapons, and to empower peace leaders.  We have 60,000 members around the country and the world.  If you are not already a member of the Foundation, we invite you to join us in becoming a force for peace that cannot be stopped.  You can learn more about the Foundation at our information table outside or join us online at www.wagingpeace.org.

    This lecture series is named for Frank Kelly, a man whose life spanned most of the 20th century.  Frank was an outstanding science fiction writer as a teenager, a citizen-soldier during World War II, a newspaper reporter, a speechwriter for President Truman, Assistant to the Senate Majority Leader, vice president of the Center for the Study of Democratic Institutions, and a founder and senior vice president of the Nuclear Age Peace Foundation.

    Frank had a deep faith that humanity’s future would be bright.  He believed that everyone deserves a seat at humanity’s table and that everyone’s voice matters.  This lecture series honors Frank’s commitment to creating a more decent, peaceful and participatory future for humanity.

    Our lecturer tonight is Dennis Kucinich, a visionary leader in Congress for the past 16 years.  He has been a principled, passionate and persevering leader for peace and disarmament in an institution often characterized by its lack of thoughtful deliberations and its mob-like enthusiasm for military solutions to conflict. He has stood and struggled for peace as a beacon of hope during dark days of war, days that continue still.  He is the author of legislation to create a United States Department of Peace, with Assistant Secretaries of Peace represented in every other major department of the US government.

    I know that Dennis believes in the “power of now,” that it is what we do now that makes all the difference for our common future.  He writes, “War is never inevitable.  Peace is inevitable if we desire to call it forward….  But if we call peace forward from the unseen we must name it, we must give it structure, we must prepare for it a place to exist – a space to breathe, to be nurtured, to flower – so that it can be appreciated as an expression of that divine spark of creation.”

    Dennis Kucinich may be for the moment out of the Congress of the United States – and that body seems to me to be far the less without him – but he is not out of public life.  Tonight he speaks on “Restoring Hope for America’s Future through Developing a Culture of Peace.”

    David Krieger is President of the Nuclear Age Peace Foundation.
  • Dr. Helen Caldicott: Implications of Fukushima

    Dr. Helen Caldicott: Implications of Fukushima

    Dr. Helen Caldicott spoke at an event in Santa Barbara, California, sponsored by the Nuclear Age Peace Foundation on the medical implications of nuclear weapons and Fukushima. The video of this event is below.

     

  • Building Cultures of Peace

    This is a transcript of a speech given by Dr. Eisler after receiving the Foundation’s Distinguished Peace Leadership Award at the 26th Annual Evening for Peace

    It is a great honor to be with you at this wonderful event, to share the stage with Judith Mayotte, a truly remarkable and courageous woman, and to follow in the footsteps of such distinguished leaders as the Dalai Lama and Archbishop Tutu in receiving this Distinguished Peace Leadership Award.

    It’s been a real pleasure talking with so many special people tonight working for a saner, safer, nuclear free world. And to start with, I would like to introduce someone who is also very special, the distinguished social scientist and award-winning author, my wonderful husband Dr. David Loye.

    Now I have been asked in the short time we have together tonight to tell you a little about myself and my work. And I want to first thank David Krieger and all the others of the Nuclear Age Peace Foundation not only for this wonderful award, which I will cherish, but also for calling this evening “Women for Peace.” Because this designation recognizes something very important: the key role of the female half of humanity in building what in my work and that of a growing number of others we call “cultures of peace.”

    I would like to suggest to you that both this concept of cultures of peace and the growing recognition of the importance of women’s role in working for a less violent world are building blocks for a new integrated phase in the global peace movement based on the recognition that to move forward we need a systemic approach. I think most of us here recognize that we stand at a critical point in human history, in human cultural evolution, when going back to the old normal where peace is just an interval between wars is not an option; that what we need is a fundamental cultural transformation.

    As those of you familiar with my work know, this cultural transformation has been the focus of my multi-disciplinary, cross-cultural, historical research examining two contrasting social configurations – what I have identified as the configurations of two underlying social categories: a domination system and a partnership system.

    As Einstein said, we cannot solve problem with the same thinking that created them. If we think only in terms of the conventional cultural and economic categories – right vs. left, religious vs. secular, Eastern vs. Western, capitalist vs. socialist, and so on – we cannot move forward. What we need is to look at social systems from a new perspective that can help us build not only a nuclear-free world but that better world we so urgently want and need.

    My Passion and My Work

    I have a great deal of passion for this work of building foundations for a better future, not only as a scholar and writer and social activist, but also as a mother and grandmother deeply concerned, as so many of us are, about what kind of future our children will inherit.

    This passion is deeply rooted in my own childhood experiences. Because in terms of this new conceptual framework that I am going to very briefly describe tonight, I was born in Europe, in Vienna, at a time of massive regression to the domination side of the partnership/domination continuum: the rise of the Nazis, first in Germany and then in my native Austria. So from one day to the next, my whole world was rent asunder. My parents and I became hunted, with license to kill. I watched with horror on Crystal Night – so called because of all the glass that was shattered in Jewish homes, businesses, synagogues – as a gang of Gestapo men broke into our home and dragged my father away. So as a little girl I witnessed brutality and violence.

    But I also witnessed something else that night that made an equally profound impression on me: what I today call spiritual courage. We’ve been taught to think of courage as the courage to go out and kill the enemy. But spiritual courage is a much more deeply human courage. It’s the courage to stand up against injustice out of love. My mother displayed this courage. She could have been killed for demanding that my father be given back to her; many people were killed that night. But by a miracle she wasn’t, by a miracle she did obtain my father’s release; yes, some money eventually passed hands, but it would not have happened had she not stood up to the Nazis. So we were able to escape. We escaped to Cuba, and I grew up in the industrial slums of Havana, because the Nazis confiscated everything my parents owned. And it was there that I learned that most of my family – aunts, uncles, cousins, grandparents – were murdered by the Nazis – as would have happened to us had we not been able to escape.

    These traumatic experiences led me to questions most of us have asked at some time in our lives: Does it have to be this way? Does there have to be so much injustice, cruelty, violence, destructiveness, when we humans also have such a great capacity, as I saw in my mother, for sensitivity, for caring, for love? Is it, as we’re often told, inevitable, just human nature? Or are there alternatives – and if so, what are they?

    It was these questions that eventually led to my research. And I found very early I simply could not find answers to them in terms of the old social categories – right vs. left, religious vs. secular, Eastern vs. Western, Northern vs. Southern, capitalist vs. socialist. First of all, none of these categories, if you really think about it, describe the configuration of a social system. They just look at this or that aspect of a social system. Most critically, none of them answer the most critical question for our future: the question of what kinds of beliefs, values, and institutions (from the family, education, and religion to politics and economics) support or inhibit either our enormous human capacities for caring, for consciousness, for creativity, for sensitivity – the capacities that are most developed in our species, that make us uniquely human – or those other capacities we also have, for cruelty, insensitivity, and violence.

    In other words, I started from the premise, today being verified by neuroscience, that we humans have genetic possibilities for many different kinds of behaviors, but that which of these genetic possibilities are expressed or inhibited is profoundly affected by our experiences. And, of course, these experiences are in turn profoundly affected by the kinds of cultures or subcultures – mediated by families, education, economics, and so forth – we live in.

    Connecting the Dots

    So in my research I looked for patterns, drawing from a very large database both cross-culturally and historically. And it was then possible to see social configurations that had not been visible looking at only a part of social systems, configurations that kept repeating themselves cross-culturally and historically. There were no names for them, so I called one the Domination System and the other the Partnership System.

    Most of my books, The Chalice and The Blade, Sacred Pleasure, The Power of Partnership, Tomorrow’s Children, and most recently, The Real Wealth of Nations, draw from this research. And all of them describe connections we need to understand to build a nuclear-free world: connections between what in a society is considered normal in national and international relations, on the one hand, and what is considered normal in family and other intimate relations. Why? Because it is in our primary human relations – the relations that are still not taken into account in most analyses of society – that people first learn (on the most basic neural level, as we today know from neuroscience) what is considered normal or abnormal, moral or immoral, possible or impossible.

    I want to give you a few examples of these connections. Consider for a moment that if children grow up in cultures or subcultures where violence in families is accepted as normal, even moral, what do they learn? The lesson is simple, isn’t it? It’s that it’s okay, even moral, to use violence to impose one’s will on others. Now fortunately many of us reject this, many of us have experienced these kinds of childhoods and we say no, we don’t want to repeat these patterns. But unfortunately a substantial majority, as we see all over the world, not only accept these traditions of violence and domination in intimate relations; they consider violence appropriate in other relations – including international ones.

    We see this cross-culturally and historically. I want to illustrate this with two cultures. One is Western, the other is Eastern; one is secular, the other religious; one is technologically developed, the other isn’t: the Nazis in Germany and Taliban in Afghanistan. From a conventional perspective they are totally different. But if you look at these two cultures from the perspective of the partnership/domination continuum, you see a configuration. Both are extremely warlike and authoritarian. And for both a top priority was returning to a “traditional family” – their code word for a rigidly male-dominated, authoritarian, highly punitive family.

    Now this is not coincidental. Nor is it coincidental that these kinds of societies idealize warfare, even consider it holy. Neither is it coincidental that in these kinds of cultures masculinity, male identity, is equated with domination and violence, at the same time that women and anything stereotypically considered “soft” or feminine, such as caring and nonviolence, is devalued.

    I want to emphasize that this has nothing to do with anything inherent in women or men, as we can see today when more and more men are doing fathering in the nurturing way mothering is supposed to be done and women are entering what were once considered strictly male preserves. But these are dominator gender stereotypes that many of us – both men and women – are trying to leave behind.

    All this takes us directly to women for peace. Because if we are to build cultures of peace we have to start talking about something that still makes many people uncomfortable: gender. We might as well put that on the table; people don’t want to talk about gender, do they? But let’s also remember what the great sociologist Louis Wirth said: that the most important things about a society are those that people are uncomfortable talking about. We saw that with race, and only as we started to talk about it did we begin to move forward. And we’re beginning to talk more about gender, and starting to move forward, but much too slowly.

    This is important for many reasons, including the fact that it is through dominator norms for gender that children learn another important lesson: to equate difference – beginning with the most fundamental difference in our species between female and male – with superiority or inferiority, with dominating or being dominated, with being served or serving. And they acquire this mental and emotional map before their brains are fully developed (we know today that our brains don’t fully develop until our twenties), so they then can automatically apply it to any other difference, be it a different race, religion, ethnicity, or sexual orientation.

    This is why we urgently need a systemic approach if we are to move to a better world, a nuclear-free world. Because only then will we have the foundations on which to build this more peaceful world.

    The Economics of Domination and Partnership

    I am going to suggest to you that this question of women for peace goes very deep. It goes to something that once articulated may seem self-evident: that how the roles and relations of the two halves of humanity are structured can no longer be considered “just a women’s issue” (of course, we’re half of humanity, actually the majority, but that phrase again shows how we’ve been conditioned to devalue women and anything associated with women). In reality, how gender roles and relations are constructed affects everything about a society – from its institutions (for example, whether families are more democratic or authoritarian) to its guiding system of values.

    Let me give you an example from economics, which, as I said, my last book The Real Wealth of Nations is about. Most of us would never think economics has anything to do with gender. At most we think this refers to the workplace gender discrimination we’re finally beginning to talk about. But actually it goes much, much deeper. It has huge systemic effects.

    Have you ever wondered, for instance, why it is that so many politicians always find money for weapons, for wars, for prisons – but when it comes to funding health care, child care, and other “soft” or caring activities, they have no money? Nor do they have money for keeping a clean and healthy natural environment, like that “women’s work” of keeping a clean and healthy home environment.

    Underlying these seemingly irrational priorities is a gendered system of valuations we’ve inherited from earlier more domination-oriented times. To meet the challenges we face, we must make this visible.

    We need to move beyond the tired old argument about capitalism vs. socialism and vice versa. Because if you really think about it, the latest phase of capitalism, neoliberalism was actually a regression to dominator economics: to a top-down economic system where “trickle down economics” is really a continuation of dominator traditions where those on the bottom are socialized to content themselves with the scraps dropping from the opulent tables of those on top, and where freedom when used by those in economic control means freedom for them to do what they want – including the destruction of our natural environment, as we see around us.

    This is an ancient economics of domination, whether it’s tribal, feudal, or mercantilist, whether it’s Eastern or Western, whether it’s ancient or modern. Indeed, the two large scale applications of socialism, the USSR and China, also turned into domination systems, highly authoritarian and violent, with horrendous environmental problems, because the underlying social system did not shift from domination to partnership.

    That’s not to say we should discard everything from capitalism and socialism. We need to retain and strengthen the partnership elements in both the market and government economies and leave the domination elements behind. But we need to go further to what I have called a “caring economics.”

    Now isn’t it interesting that when we put caring and economics in the same sentence, people tend to do a double take? And isn’t that a terrible comment on the values we have learned to accept, the uncaring values we’ve learned to accept as driving economic systems?

    Of course, we’ve been told that caring policies and practices may sound good, but they’re just not economically effective. In reality, study after study shows that investing in caring for people and nature is extremely effective – not only in human and environmental terms, but in purely financial terms.

    Not only do businesses that have caring policies do extremely well, so also do nations. We dramatically see this if we look at nations that at the beginning of the 20th century were so poor that they had famines: Nordic nations such as Sweden, Norway, Iceland, and Finland. Today, these nations are invariably in the highest ranks not only of United Nations Human Development Reports but of the World Economic Forum’s annual Global Competitiveness reports. And this is largely due to the fact that their norm became a more caring economics, a more caring society.

    These nations have government-supported childcare, universal healthcare, stipends to help families care for children, elder care with dignity, generous paid parental leave. In short, they economically support caring work in both the market and the household. As a result, they have very high life spans, very low poverty rates, very low crime rates, and a generally high standard of living for all. They are also in the forefront of moving toward sustainable energy and investing a larger proportion of their GDP in helping people in the developing world than other nations.

    But none of this happened in a vacuum. These nations are the contemporary nations that have moved most closely to the partnership side of the partnership-domination continuum. They are not ideal nations, but this is their configuration. First, they have more democracy and equality in both the family and the state. Second, they have been in the forefront of trying to leave behind traditions of violence inherent in domination systems. For example, they pioneered the first peace studies and the first laws prohibiting physical discipline of children in families. And the third part of their partnership configuration is that, in contrast to domination systems where the female half of humanity is rigidly subordinated to the male half, they have a much more equal partnership between women and men. For example, approximately 40 percent of their national legislators are female.

    And what happens as the status of women rises is that men no longer find it such a threat to their status, to their “masculinity,” to also embrace more caring practices and policies. They also have a strong men’s movement to disentangle “masculinity” from its dominator equation with conquest and violence, including a strong movement for men to take responsibility for violence against women and children.

    Now I want to say to you that the statistics on intimate violence, which is primarily violence against women and children, are horrendous. You can get some of these statistics on the website of our Spiritual Alliance to Stop Intimate Violence, www.saiv.net. But to sum it up, between child-battering, wife-beating, sexual abuse of children, rapes, bride burnings, sexual mutilation of girl children and women, so-called honor killings, and other horrors, the number of lives taken and blighted by intimate violence worldwide are much greater than those taken by armed conflict. And yet this violence is still largely invisible.

    So our job is to make it visible, and to move toward a new integrated stage in the global peace movement. Because if we really want a nuclear-free world, we can’t just tack that on to a system that idealizes violence as “masculine,” that devalues the soft or “feminine,” such as nonviolence and caring – whether it’s in a woman or a man – as in insults such as wimp, sissy, and effeminate.

    Building Cultures of Equity and Peace

    So let’s join together and move into that second phase of the peace movement: that integrated phase that takes into account the whole of human relations, from intimate to international. Let us muster the spiritual courage to challenge traditions of domination and violence in our primary human relations – the formative relations between women and men and parents and children. This is the only way we will have the foundations for that more peaceful and equitable culture we so urgently need at this critical time in human history.

    Let us work for systemic change, for the new norms needed for a future where all children, both girls and boys, can realize their enormous human potentials for consciousness, creativity, and caring. Let’s do it together – for ourselves, for our children, and for generations still to come.

     

    Riane Eisler is the 2009 recipient of the Nuclear Age Peace Foundation’s Distinguished Peace Leadership Award. She is a social scientist, lawyer and author of many books, including the bestseller The Chalice and The Blade.
  • 2009 Evening for Peace President’s Message

    2009 Evening for Peace President’s Message

    Twenty years ago, almost to the day, the Berlin Wall fell. Before this happened, virtually no one thought it would be possible or that the Cold War would come to an end. And yet these seemingly impossible dreams occurred, and they did so not by magic but because there were largely unobserved efforts at work to bring about change. Marking this anniversary should remind us that change does happen and should give us added strength and incentive to carry on our work of seeking a world free of nuclear weapons.

    At the Foundation we educate and advocate for peace. We seek to overcome obstacles of ignorance, apathy and hostility. We seek a world free of domination and double standards. First and foremost, we seek a world free of the omnicidal threat posed by nuclear weapons.

    Our annual Evening for Peace is meant to accomplish three goals: to shine a light on peace leadership and world citizenship; to honor our deeply deserving awardees; and to inspire new peace leaders. We thank you all for being an important part of this Evening for Peace.

    I want to give you a brief report on the State of the Foundation as we approach our 28th year.

    Our membership has expanded to over 31,000 individuals and organizations.

    Our Action Alert Network now has over 26,000 participants, who send messages on key issues to members of Congress and the Administration.

    Our Sunflower e-Newsletter reaches people all over the world, keeping them abreast of important developments related to nuclear weapons and nuclear disarmament.

    The Foundation’s latest DVD has been viewed more than 3,500 times online, and is now being shown in classrooms and on Public Access television stations across the country.

    Earlier this year, we transmitted to the White House more than 200,000 signatures on our Appeal for US Leadership for a Nuclear Weapons Free World.

    The Foundation’s websites, WagingPeace.org and NuclearFiles.org, have more than 750,000 unique visitors each year.

    The Foundation has had more than 300 articles in the press so far this year.

    The Foundation’s Swackhamer video contest this year drew more than 120 entries on the need for nuclear disarmament. These have been viewed online by more than 10,000 people.

    Our Kelly Peace Poetry Awards had more than 2,000 poems this year. The winning poems for this year and previous years may be viewed at the Foundation’s WagingPeace.org website.

    In the past two years we’ve edited and published two important anthologies on the need to abolish nuclear weapons: At the Nuclear Precipice: Catastrophe or Transformation? and The Challenge of Abolishing Nuclear Weapons.

    We also produce various other publications throughout the year, including our Annual Report, our annual Kelly Lecture, and briefing booklets and articles.

    This year we formed a new chapter of the Foundation in Silicon Valley, and we are excited about the enthusiasm they are bringing to their work.

    Fellows of the Foundation, Daniel Ellsberg and Martin Hellman, are engaged in important research and writing projects.

    We have a new Peace Leadership Program. Its director is Paul Chappell, a West Point graduate who is dedicated to building peace. Paul is doing an outstanding job in reaching out to people all over the country and encouraging them to engage in waging peace.

    The rest of our staff is quite extraordinary as well. I’d like to take this opportunity to acknowledge their dedicated work day in and day out.

    Vicki Stevenson is our ever cheerful receptionist and my assistant. She makes everyone feel at home at the Foundation and is also a superb editor.

    Sharon Rossol is our talented and tireless office manager, who assures that our office runs smoothly.

    Rick Wayman is our Director of Programs. He oversees our programs, supervises our interns, works on chapter development, updates our websites, and much, much more.

    Steven Crandell is our Director of Development and Public Affairs. He is the person responsible for raising funds for the Foundation, and for our outreach to the media.

    In addition to having a superb staff, the Foundation also has many enthusiastic interns, volunteers and supporters, and a dedicated Board of Directors. I bow to you all, and thank you deeply. Without you the Foundation could not have existed and grown as it has over the past 27 years.

    In 2009, the Foundation has had a dramatically different environment in which to do our work. While we remain judiciously nonpartisan, we now have a US president who shares our vision. That is a major step forward. In Prague this year he said, “I state clearly and with conviction America’s commitment to seek the peace and security of a world without nuclear weapons.” He also said that he wasn’t naïve and that this goal might not be reached in his lifetime. Nonetheless, our goals, if not our timeframe, are aligned. We will continue to urge the president to push forward toward a world free of nuclear weapons with a sense of urgency. This goal can be achieved over the next decade.

    So that is where we stand. I’d like make just a few remarks about our theme this evening of Women for Peace.

    First, it seems more natural for women, as child bearers, to protect and nurture life than to destroy it. We need their leadership in the areas of peace and nonviolence, and men need to do better at learning such perspectives.

    Second, what woman would not prefer for her children and all children to have the opportunity to be fed, sheltered, educated and provided with health care, rather than sacrificed on the altar of war? The world is still spending nearly $1.5 trillion annually on military might, funds that could be far better used in meeting basic human needs.

    Third, women have long been leaders in asserting themselves for a better and more peaceful world. In 1889, Bertha von Suttner wrote a book, Lay Down Your Arms. It was Suttner who convinced Alfred Nobel to establish the Nobel Peace Prizes, and who became the first female recipient of the prize in 1905. It was Eleanor Roosevelt who led the United Nations in creating the Universal Declaration of Human Rights, a document that is foundational for a peaceful future.

    Fourth, a number of our sister organizations working for a peaceful world are women’s groups that have made a substantial contribution to building peace. A great example is Another Mother for Peace, which had the ironic and iconic tagline, “War is not healthy for children and other living things.”

    Finally, in the past, the Nuclear Age Peace Foundation has honored some truly outstanding women, including Nobel Peace Laureates Mairead Corrigan Maguire and Jody Williams. We have also honored Mary Travers, Hafsat Abiola, Queen Noor of Jordan, Bianca Jagger, Anne Erlich, Helen Caldicott, and Elisabeth Mann Borgese.

    We draw encouragement from the roles played by women in seeking to build a more decent world. Our 2009 honorees, Judith Mayotte and Riane Eisler, have made quiet but large and important contributions to building a better world. To all the young people who are with us for our Evening for Peace, please learn and take inspiration from these two extraordinary women, and know that your lives can make a true difference in our world.

    David Krieger is President of the Nuclear Age Peace Foundation (www.wagingpeace.org) and a Councilor on the World Future Council.