News and Features
American labor still pays lip service to the idea that it seeks "bread
and roses too"--a higher standard of living, plus the chance for workers
to enjoy some of the finer things in life. In reality, the famous
rallying cry of the 1912 textile workers' strike in Lawrence,
Massachusetts, is no more than a faint echo in today's unions. Few offer
what anyone would call a rich cultural experience for their members.
Most of the labor movement is no longer rooted in immigrant communities
or working-class fraternal associations of the sort that once supported
folk music, dance, theater and even literature in foreign-language
newspapers like the Forward, the Yiddish daily. Postwar
assimilation and suburbanization, the decline of indigenous
working-class radicalism and the rise of "mass culture" and
entertainment have left American workers with little claim to a culture
of their own. Beset with many current problems (including threats to
their very survival), unions are not inclined to embrace the additional
challenge of making drama, poetry or music--in new or old forms--part of
their internal life again.
The one AFL-CIO affiliate that has attempted this, on a large scale, is
the union of New York City hospital and healthcare workers, best known
by its number--1199. Now part of the Service Employees International
Union, Local 1199 launched a cultural program called Bread and Roses in
1979, with labor and foundation funding. Since then, B&R has
sponsored an impressive stream of union musicals and documentary films;
exhibits of paintings, poster art, murals and photography dealing with
workplace themes; poetry and writing classes for workers, oral histories
of their struggles--all of which help foster membership solidarity and
connection to the union.
Not for Bread Alone is the story of that effort and a brief
history of the union behind it, as told by 1199's longtime publicist,
campaign strategist and cultural impresario, Moe Foner. The book also
traces Foner's own career as a labor PR man par excellence and contains
much useful advice for today's "union communicators." The author was a
scrappy, streetwise hustler of the press who couldn't type but had on
his desk one of the most formidable Rolodexes in the labor movement. A
product of left-wing politics and CIO unionism in its Big Apple heyday,
Foner was far more effective than the AFL-CIO's current crop of
blow-dried, inside-the-Beltway "media consultants" (whose idea of"party
work" is introducing labor clients to the Democratic candidates served by
their firms, so that union treasuries and political action funds can be
milked simultaneously). Foner displayed a different kind of political
savvy, in countless picket-line battles and major lobbying efforts. As
journalist Jack Newfield says, he "could publicize like P.T. Barnum,
organize like Joe Hill and network like Bill Clinton."
For example, Foner's pioneering work on 1199 campaigns among private,
non-profit hospital workers--who didn't have the right to bargain with
management forty years ago--provides a good model for any union trying
to make organizing rights a higher-profile issue today. Not for Bread
Alone also reminds us about the important role played by the Labor
Leadership Assembly for Peace--the anti-Vietnam War coalition launched
by Foner, 1199 and their union allies in the late 1960s.
The author completed this memoir, with the assistance of former 1199
news editor Dan North, shortly before his death in January at age 86. As
the book recounts, Foner was born into a Jewish working-class family in
Brooklyn that produced not one, but four radical activists. A member of
the Communist Party from the mid-1930s "until the Khrushchev revelations
in 1956 about what went on under Stalin," Moe--along with his twin
brothers, Jack and Phil--was victimized by an early purge of leftists
from higher education. All three were forced out ofteaching or
administrative jobs at City College of New York (CCNY) in 1941. (The
resulting controversy led the highly musical Foners to change the name
of their dance band--already popular on the Catskills small-hotel
circuit--to "Suspended Swing.")
Despite their dismissal, Phil and Jack went on to have distinguished
careers as academic historians. Henry Foner--youngest of the four and
then a student at CCNY--joined the Furriers Union and later became its
president. And the author, for much of his forty-year union career,
became the living embodiment of the cultural politics that developed
during the period of the Popular Front, when American liberals and
radicals united to oppose fascism abroad and support Roosevelt's New
Deal at home. Some of the best material in Foner's book is, thus, like a
collection of old photos in a family album, faded but fascinating
because of what it reveals about the social and political milieu of a
now largely deceased generation of labor activists who managed to
survive both McCarthyism and the self-inflicted wounds of the Communist
In the 1930s and '40s, Foner observes, the left created "a vigorous
cultural life that became part of its mass appeal."
The most famous writers...appeared in the New Masses magazine,
which was close to the Communist Party. The Daily Worker had
great cartoons by people like Robert Minor, William Gropper, and Art
Young, but artists from the New Yorker also appeared there.
This was the era of the experimental Group Theater and...Waiting for
Lefty, the Clifford Odets play about striking taxi drivers.... The
International Ladies Garment Workers Union had already put on its
immensely successful musical revue, Pins and Needles, and on a
smaller scale, the American Student Union put on a musical every year.
One of them, called Pens and Pencils, was a takeoff on the Marx
Brothers.... There was a Theater Arts Committee that had a cabaret to
support the Loyalists in the Spanish Civil War. And the YCL [Young
Communist League] was always putting on skits and shows.
Foner was hired in 1947 as education director for a department store
union. Many Manhattan store clerks of that era--like waiters and
waitresses today--were aspiring actors. So when Foner put out a call for
auditions for the union's first theatrical venture--a seventeen-song
musical review called Thursdays 'Til Nine--400 members showed up.
Through his dance band and party connections, Foner also "had access to
an unusually large number of creative people who were, because of their
political beliefs, more than happy to participate for little or no money
in union cultural events." For music, lyrics or other help, he tapped
show-business talents like Millard Lampell, later a successful Hollywood
screenwriter; playwrights Arthur Miller and Norman Rosten; film
producer/director Martin Ritt (who went on to win an Oscar for Norma Rae); comedians Sam Levinson and Irwin Corey; actors Jack Gilford and Zero
Mostel; and future TV writer Mel Tolkin.
Although professionally written and produced, Thursdays 'Til Nine
drew on the job experiences of store workers themselves and provided
humorous commentary on contemporary labor issues (in numbers like "The
Taft-Hartley Rumba"). Thousands of members applauded its performances,
and Foner's singular career was launched. The show cost only a few
thousand dollars, but in return it "reaped immense rewards in good
publicity, education on labor issues, and membership pride in their
These positive results became a hallmark of Foner productions for his
later union employers as well. The store workers soon merged with
District 65, another "center of left unionism in New York," whose
stewards were deployed in Peekskill in 1949 to protect Paul Robeson when
a right-wing mob attacked one of his concerts. At District 65, Foner ran
educational, social and cultural programs for 20,000 workers in retail,
wholesale and warehouse jobs. One of the first things he did was start a
nightclub on the top floor of the union's lower Manhattan office
Each week, a different group of members would be in charge of selling
400 tickets at fifty cents each. Rank-and-file committees would set up,
check coats, wait on tables, serve drinks, etc.... I'd line up a band.
And every Saturday night, I'd get a guest star to perform for free....
Harry Belafonte was just breaking in then, and he'd come down and sing
in his dark glasses. We were packing them in, the place was always full.
On Saturday mornings, District 65 also had a "kiddy program," which
featured sing-alongs with Pete Seeger and Woody Guthrie, dance programs
conducted by Guthrie's wife, Margie, and magic shows by Doc Horowitz,
who brought along his daughter, a "terrific ventriloquist and puppeteer"
who acted as emcee. Her name? Shari Lewis, later the star of one of the
1950s' most popular children's TV shows.
In 1952 Foner moved to 1199, where he spent three decades--editing the
union newspaper, aiding strikes and organizing campaigns, advising union
founder Leon Davis and eventually creating Bread and Roses. At
midcentury, the union was quite different from what it is today; now it
has more than 200,000 members, most of whom are black, Hispanic and/or
female. When Foner was hired by Davis, a radical immigrant from Russia,
1199 had only 5,000 members and was overwhelmingly composed of Jewish
men working as pharmacists or clerks in New York City drugstores. But,
as Foner notes, 1199 had campaigned since the late 1930s for the hiring
of black pharmacists and was one of the first unions anywhere to
celebrate Negro History Week. When 1199 began organizing primarily
nonwhite hospital workers in the late 1950s--which led to its explosive
growth over the next twenty years--the union already had a strong record
of support for civil rights.
Commitment to that cause was symbolized by 1199's close relationships
with leading black artists and entertainers. Then relatively unknown as
actors, Ruby Dee and Ossie Davis (who contributed a loving foreword to
this book) became lifelong friends and collaborators with the author.
The couple directed or performed in a series of productions at 1199's
annual "Salute to Freedom." Much later they helped Foner create Bread
and Roses' best-known musical review, Take Care, which used
humorous songs and sketches to tell the story of hospital workers' daily
lives, their frustrations on the job and hopes for the future.
In 1199's initial hospital organizing and strikes, the union tried to
fuse civil rights and working-class consciousness. Several vivid
chapters in Not for Bread Alone describe how its "Union Power,
Soul Power" campaigns were built--first in New York, then in Baltimore,
Philadelphia and Charleston, South Carolina, site of an epic 113-day
walkout aided by Coretta Scott King, Ralph Abernathy, Andrew Young and
other leaders of the Southern Christian Leadership Conference. The
photographs accompanying Foner's memoir confirm the breadth of the
union's political alliances--with Malcolm X, Martin Luther King Jr.,
Bayard Rustin, A. Philip Randolph, Roy Wilkins and Adam Clayton Powell.
If the 1960s and early '70s were years of triumph for 1199, they
culminated in a decade of byzantine internal feuding. Leon Davis
suffered a stroke in 1979 and decided, after nearly five decades as
president, to turn over the reins to Doris Turner, an African-American
and former dietary clerk who headed 1199's hospital division. At the
same time, the union's founder tried to realize his longtime dream of
creating "one big union for all healthcare workers" by merging 1199 with
SEIU. Neither the merger nor the internal transfer of power proceeded as
planned. Instead, the union was plunged into a terrible "civil war,"
replete with "bitter elements of racism, sexism, red-baiting, violence,
For a majority of 1199 members, two things eventually became clear:
Turner was an incompetent autocrat and their union had become a "busted
Stradivarius." Turner purged all staff critics, surrounded herself with
goons, moved the union to the right politically, engaged in vote fraud
to win re-election and then, in 1984, led "one of the most inept,
unplanned, and disastrous strikes in New York history." To get the union
back on track, Foner and other 1199 veterans joined forces with Dennis
Rivera, a staff organizer from Puerto Rico recently fired by Turner.
They created a dissident group called "Save Our Union," which ran a
slate headed by Georgianna Johnson in a federally supervised rerun
election for 1199 officers. Johnson narrowly defeated Turner, but her
presidency was only slightly less troubled. She was soon ousted by her
former backer, Rivera, who has led 1199 in New York since 1989 (and
engineered its long-delayed affiliation with SEIU three years ago).
On the subject of 1199's "self-destruction"--what Foner calls "the most
heart-breaking experience" of his life--Not for Bread Alone is
both unreflective and unrevealing. "To some extent, we all played out
events based on our backgrounds, and mistakes were made. But the union
survived," the author writes. Elsewhere, Foner admits that "the whole
affair had disturbing overtones" but claims, unconvincingly, that during
the union's 1989 leadership race he "was removed from the day-to-day
running of 1199, and [has] only a hazy idea of the details."
As a history of 1199, then, Not for Bread Alone is best read
along with Leon Fink and Brian Greenberg's Upheaval in the Quiet
Zone (which Foner, to his credit, helped the authors research,
despite its dissection of various 1199 flaws). Upheaval appeared
thirteen years ago, when the union's bloody and embarrassing leadership
succession fight was still unresolved. Yet it remains the definitive
study of what went wrong then--and its analysis is just as relevant
today, in light of 1199's recent right turn, under Rivera, into the camp
of Republican Governor George Pataki, a questionable ally for any
"progressive" trade union.
Fink and Greenberg criticize Davis not only for his disastrous choice of
Turner as heir apparent but also for functioning as a "charismatic
patriarch" whose "unquestioned authority verged on benevolent
despotism." According to them, even the 1199 bylaw reforms championed by
Save Our Union failed to address the problem of overly centralized
decision-making in a "local" union far larger than most national ones.
"Without provisions for an elected 'chief delegate' at each hospital or
elected area directors, there is still no structural accommodation to
pluralistic power centers within the union and little place for leaders
of the future to spread their wings," they contended. "Communication as
well as decision-making will still be formulated in a room at the top."
The local's history and internal politics aside, the main question
raised by Foner's memoir is whether Bread and Roses offers a viable
model for cultural programming elsewhere in labor. Or is it too much a
product of New York City exceptionalism--a unique expression of 1199's
interracialism and now-fading political traditions, including its
Popular Front alliance with artists and entertainers long in the orbit
of the Old Left?
B&R has, from the beginning, inspired other labor arts initiatives.
Just as 1199 once tried to spread its unique brand of hospital unionism
elsewhere in the country (with varying degrees of success), Foner helped
organize, in 1980, the first in a series of Bread and Roses cultural
festivals in Lawrence, Massachusetts, which have been held there on
Labor Day weekend ever since. For almost as long, the Labor Heritage
Foundation in Washington has hosted an annual Arts Exchange and
Conference on Creative Organizing, which brings together union activists
and entertainers. LHF also sells poster art, videos and CDs of union
music to help publicize the work of labor choruses and individual
singer-songwriters. At the local level, however, few unions have the
kind of membership base and staff support--or access to foundation
funding--that has kept B&R afloat for nearly twenty-five years.
(During his period of forced exile from 1199 during the mid-1980s, even
Foner found it hard to reproduce his past successes while working
part-time for a small Meat Cutters local in Queens.)
According to Esther Cohen, Bread and Roses' current director, the
project continues to achieve its founder's goal of providing
professional-quality programming and opportunities for creative
expression by 1199 members themselves. B&R's permanent art gallery
at union headquarters currently hosts eight exhibits a year, on topics
ranging from Haitian culture and Dominican religion to the lives of
Langston Hughes, Paul Robeson and Pennsylvania coal miners, and the
death-row experiences of Mumia Abu-Jamal. Once a month, Cohen reports,
the gallery becomes "a cozy nightclub" and cafe, with entertainment
provided by 1199 rank-and-filers. More than 150 members recently signed
up for a creative-writing workshop as well; and as part of an amateur
photography program called "Unseen America," Bread and Roses is helping
scores of its members--and other immigrant workers--record and display
scenes of workplace and community life rarely shown in the mass media.
However, in the issue of New Labor Forum that recently published
Cohen's account of B&R activity, the Queens College magazine also
bemoaned the fact that most professionals in the arts are no longer
stirred by "the plight of working people and the intoxicating promise of
their liberation." According to NLF's editors:
For two centuries, until now that is, there was always a cultural
alternative, a point of opposition that said no to the callous
calculations of the marketplace.... While many kinds of people and
institutions have, at one time or another, joined the opposition, the
labor movement was always part of the picture, sometimes at the center
of the canvas. No more.... The labor movement is at a cultural dead end.
It has been defeated in the struggle for the hearts and minds of our
Such funereal observations were not part of Moe Foner's game. He was
ever the optimist, the union survivor and upbeat promoter of new ideas
and causes. If still on the job at B&R, he'd be on the phone right
now buttonholing talent for its next production, badgering reporters to
cover it and rallying members to fill every seat in the house--while
organizing labor opposition to US intervention in Iraq on the side! He'd
also be applauding the role played by hip-hop stars in the mass rally of
New York City teachers (and thousands of their music-loving students)
held in late May during contract talks between Mayor Bloomberg and the
United Federation of Teachers. Better than some activists in his field,
the author knew that if "labor culture" is going to be sustained, it
must be periodically renewed--that Ossie and Ruby must finally give way
to the likes of Sean (Puff Daddy) Combs, Jay-Z, LL Cool J, and Erykah
Badu, all of whom graced the platform of the UFT.
As New York City union historian Joshua Freeman observed, in another
recent exchange about the future of labor-oriented art and
entertainment: "There is no going back in time, and no reason to do so.
The strength of mid-century New York left culture lay in its organic
relationship to the needs and tastes of the city's working class. It
remains for another generation, in its own way, to build a new culture
of labor and the left."
In some parts of China, local officials keep track of women's menstrual periods. We haven't come to that, but anyone who thinks women's reproductive and sexual privacy is secure in America wasn't following the news this summer.
Bush's counterterrorism efforts neglect women.
Concerned that a much-needed international perspective is missing
from the debate in this country over the course of American foreign
policy and US relations with the world, The Nation asked a number
of distinguished foreign writers and thinkers to share their reflections
with us. It is our hope that, as in the early 1980s, when a "letter" in
these pages from the late E.P. Thompson expressing rising European
concern about the Reagan Administration's nuclear weapons buildup was
instrumental in building common bonds beween antinuclear movements
across the Atlantic, this series will forge bonds between Americans
concerned about how Washington is exercising power today and the rest of
the world. We begin with a letter to an American friend written by the
South African writer Breyten Breytenbach, whose opposition to apartheid
resulted in his spending seven years in prison.
This is an extraordinarily difficult letter to write, and it may even be
a perilous exercise. Dangerous because your present Administration and
its specialized agencies by all accounts know no restraint in hitting
out at any perceived enemy of America, and nobody or nothing can protect
one from their vindictiveness. Not even American courts are any longer a
bulwark against arbitrary exactions. Take the people being kept in that
concentration camp in Guantánamo: They are literally
extraterritorial, by force made anonymous and stateless so that no law,
domestic or international, is habilitated to protect them. It may be an
extreme example brought about by abnormal circumstances--but the
criteria of human rights kick in, surely, precisely when the conditions
are extreme and the situation is abnormal. The predominant yardstick of
your government is not human rights but national interests. (Your
President keeps repeating the mantra.) In what way is this order of
priorities any different from those of the defunct Soviet Union or other
The war against terror is an all-purpose fig leaf for violating or
ignoring local laws and international agreements and treaties. So,
talking to America is like dealing with a very aggressive beast: One
must do so softly, not make any brusque moves or run off at the mouth if
you wish to survive. In dancing with the enemy one follows his steps
even if counting under one's breath. But do be careful not to dance too
close to containers intended for transporting war prisoners in
Afghanistan: One risks finding one's face blackened by a premature
Why is it difficult? Because the United States is a complex entity
despite the gung-ho slogans and simplistic posturing in moments of
national hysteria. Your political system is resilient and well tested;
it has always harbored counterforces; it allows quite effectively for
alternation: for a swing-back of the pendulum whenever policies have
strayed too far from middle-class interests--with the result that you
have a large middle ground of acceptable political practices. Why,
through the role of elected representatives, the people who vote even
have a rudimentary democratic control over public affairs! Except maybe
in Florida. Better still--your history has shown how powerful a moral
catharsis expressed through popular resistance to injustice can
sometimes be; I have in mind the grassroots opposition to the Vietnam
War. And all along there was no dearth of strong voices speaking firm
convictions and enunciating sure ethical standards.
Where are they now? What happened to the influential intellectuals and
the trustworthy journalists explaining the ineluctable consequences of
your present policies? Where are the clergy calling for humility and
some compassion for the rest of the world? Are there no ordinary folk
pointing out that the President and his cronies are naked, cynical,
morally reprehensible and very, very dangerous not only for the world
but also for American interests--and by now probably out of control? Are
these voices stifled? Has the public arena of freely debated expressions
of concern been sapped of all influence? Are people indifferent to the
havoc wreaked all over the world by America's diktat policies,
destroying the underpinnings of decent international coexistence? Or are
they perhaps secretly and shamefully gleeful, as closet supporters of
this Showdown at OK Corral approach? They (and you and I) are most
likely hunkered down, waiting for the storm of imbecility to pass. How
deadened we have become!
In reality the workings of your governing system are opaque and covert,
while hiding in the chattering spotlight of an ostensible transparency,
even though the ultimate objective is clear. Who really makes the policy
decisions? Sure, the respective functions are well identified: The
elected representatives bluster and raise money, the lobbyists buy and
sell favors, the media spin and purr patriotically, the intellectuals
wring their soft hands, the minorities duck and dive and hang out
flags... But who and what are the forces shaping America's role in the
The goal, I submit, is obvious: subjugating the world (which is
barbarian, dangerous, envious and ungrateful) to US power for the sake
of America's interests. That is, to the benefit of America's rich. It's
as simple as that. Oh, there was a moment of high camp when it was
suggested that the aim was to make the world safe for democracy! That
particular fig leaf went up in cigar smoke and now all the other excuses
are just so much bullshit, even the charlatan pretense of being a nation
under siege. This last one, I further submit, was a sustained Orson
Wellesian campaign to stampede the nation in order to better facilitate
what was in effect a right-wing coup carried out by cracker
fundamentalists, desk warriors proposing to "terminate" the states that
they don't like, warmed up Dr. Strangeloves and oil-greedy conservative
I do not want to equate your glorious nation with the deplorable image
of a President who, at best, appears to be a bar-room braggart smirking
and winking to his mates as he holds forth his hand-me-down platitudes
and insights and naïve solutions. Because I know you have many
faces and I realize how rich you are in diversity. Would I be writing
this way if I had in mind a black or Hispanic or Asian-American, members
of those vastly silent components of your society? It would be a tragic
mistake for us out here to imagine that Bush represents the hearts and
the minds of the majority of your countrymen. Many of your black and
other compatriots must be just as anguished as we are.
Still, Jack, certain things need to be said and repeated. I realize it
is difficult for you to know what's happening in the world, since your
entertainment media have by now totally blurred the distinctions between
information and propaganda, and banal psychological and commercial
manipulation must be the least effective way of disseminating
understanding. You need to know that your country has made the world a
much more dangerous place for the rest of us. International treaties to
limit the destruction of our shared natural environment, to stop the
manufacture of maiming personnel mines, to outlaw torture, to bring war
criminals to international justice, to do something about the murderous
and growing gulf between rich and poor, to guarantee natural food for
the humble of the earth, to allow for local economic solutions to
specific conditions of injustice, for that matter to permit local
products to have access to American markets, to mobilize the world
against hunger, have all been gutted by the USA.Your government is
blackmailing every single miserable and corrupt mother's son in power in
the world to do things your way. It has forced itself on the rest of us
in its support and abetment of corrupt and tyrannical regimes. It has
lost all ethical credibility in its one-sided and unequivocal support of
the Israeli government campaign that must ultimately lead to the
ethnocide of the Palestinians. And in this it has
promoted--sponsored?--the bringing about of a deleterious international
climate, since state terrorism can now be carried out with arrogance,
disdain and impunity. As far as the Arab nations are concerned, America,
giving unquestioned legitimacy to despotic regimes, refusing any
recognition of home-grown alternative democratic forces, favored the
emergence of a bearded opposition who in time must become radicalized
and fanaticized to the point where they can be exterminated as vermin.
And the oilfields will be safe.
I'm too harsh. I'm cutting corners. I'm pontificating. But my friend, if
you were to look around the world you would see that America is largely
perceived as a rogue state.
Can there be a turn-back? Have things gone too far, beyond a point of
possible return? Can it be that some of the core and founding
assumptions (it is said) of your culture are ultimately dangerous to the
survival of the world? I'm referring to your propensity for patriotism
(to me it's an attitude, not a value), to the fervent belief in a
capitalist free-market system with the concomitant conviction that
progress is infinite, that one can eternally remake and invent the self,
that it is more important to be self-made than to collectively husband
the planet's diminishing resources, that the instant gratification of
the desire for goods is the substance of the right to happiness, that
the world and life and all its manifestations can be apprehended and
described in terms of good and evil, finally that you can flare for a
while in samsara, the world of illusions (and desperately make it last
with artificial means and California hocus-pocus before taking all your
prostheses to heaven).
If this is so, what then? With whom? You see, the most detestable effect
is that so many of us have to drink this poison, to look at you as a
threat, to live with the knowledge of cultural and economic and military
danger in our veins, and to be obliged to either submit or resist.
I don't want to pass the buck. Don't imagine it is necessarily any
better elsewhere. We, in this elsewhere, have to look for our own
solutions. Europe is pusillanimous, carefully though hypocritically
hostile and closed to foreigners, particularly those from the South; the
EU is by now little more than a convenience for its citizens and
politically and culturally much less than the contents of any of its
And Africa? As a part-time South African (the other parts are French and
Spanish and Senegalese and New Yorker), I've always wondered whether
Thabo Mbeki would be America's thin globalizing wedge (at the time of
Clinton and Gore it certainly seemed so) or whether he was ultimately
going to be the leader who can strategically lead Africa against
America. But the question is hypothetical. Thabo Mbeki is no alternative
to the world economic system squeezing the poor for the sustainable
enrichment of the rich; as in countries like Indonesia and your own (see
the role of the oil companies), he too has opted for crony capitalism.
Africa's leading establishments are rotten to the core. Mbeki is no
different. His elocution is more suave and his prancing more Western,
What do we do, then? As we move into the chronicle of a war foretold
(against Iraq), it is going to be difficult to stay cool. Certainly, we
must continue fighting globalization as it exists now, reject the
article of faith that postulates a limitless and lawless progress and
expansion of greed, subvert the acceptance of might is right, spike the
murderous folly of One God. And do so cautiously and patiently, counting
our steps. It is going to be a long dance.
Let us find and respect one another.
Every year Greensboro, North Carolina, holds a Fourth of July parade in
which local organizations form the units. This year members of the
Greensboro Peace Coalition decided--"after some hesitation," admits
chairman Ed Whitfield--to join the line of march. They bought an ad in
the local paper, printed leaflets and developed their own variation on
this year's theme of "American Heroes": large posters of Americans,
including Mark Twain, Albert Einstein and the Rev. Martin Luther King
Jr., who have spoken out against the folly of war.
Though members had been participating in vigils since last October, when
the bombing of Afghanistan began, many expressed qualms about marching
into the thick of their hometown's annual patriotic celebration. But
fifty activists showed up on the Fourth and got the surprise of their
political lives. Along the mile-and-a-half parade route through downtown
Greensboro, they were greeted mostly with applause, and, at the end of
their march, they were honored by parade organizers for "Best
Interpretation of the Theme."
Says Whitfield, "There is a real lesson in this. If you scratch the
surface of the poll numbers about Bush and Ashcroft's overwhelming
support, you get down to a lot of people with a lot of questions. Some
of them are afraid that they are alone in what they are thinking. What
it takes to get them excited and to get them involved is for them to see
someone standing up so that they will know they are not alone."
The post-September 11 experiences of the Greensboro Peace Coalition,
Berea College's Patriots for Peace, the Arkansas Coalition for Peace and
Justice, and dozens of other grassroots groups serve as a reminder that
while dissenters have not always spoken in a single voice, they have had
in common not just their unease with the bipartisan Washington consensus
but the often inspiring experience that there are many Americans who
share their discomfort. Take Jennifer Ellis of Peace Action Maine, who
recalls how overwhelmed Down East activists felt after September 11.
"But then we started to get calls from people saying, 'I don't know what
your organization is, but it has the word "peace" in the title. What can
I do?'" Some callers were already holding vigils, and her group started
sending out weekly e-mails listing them. "We linked people up with local
efforts to fight discrimination against Muslims, and we told people how
to write members of Congress about civil liberties issues," she says.
"Before long, all these people, in all these towns across Maine, were
As with anti-World War I activists who looked to Wisconsin Senator Bob
La Follette, critics of McCarthyism who celebrated Maine's Margaret
Chase Smith's statement of conscience or foes of the Vietnam War who
were inspired by the anti-Gulf of Tonkin resolution votes of Oregon's
Wayne Morse and Alaska's Ernest Gruening, post-September 11 dissenters
found solace in the fact that at least a few members of Congress shared
their qualms. Three days after the attacks on the World Trade Center and
the Pentagon, Representative Barbara Lee, a California Democrat, cast
the only vote against the resolution authorizing the use of force to
respond. Lee's vote earned her death threats and pundit predictions that
she was finished politically, but she won her March Democratic primary
race with 85 percent of the vote. And the "Barbara Lee Speaks for Me"
movement that started in her Oakland-based district has spread; in July
several thousand people packed a Santa Cruz, California, movie theater
to celebrate "Barbara Lee Day." Said Santa Cruz Mayor Christopher Krohn:
"She's become a national moral leader in awakening the movement for
justice, peace and a thorough re-examination of US foreign policy."
Responded Lee: "It must not be unpatriotic to question a course of
action. It must not be unpatriotic to raise doubts. I suggest to you it
is just the opposite."
Senator Russ Feingold, the Wisconsin Democrat who cast the only Senate
vote against the USA Patriot Act's assault on civil liberties, still
marvels at the standing ovations he receives when his vote is mentioned.
"I thought this would be a difficult vote," says Feingold, who recently
earned the best home-state approval ratings of his career. "What I
didn't realize was that a lot of people are concerned about free speech
and repression of liberties, even in a time of war. I didn't realize
until I cast my vote that there was so much concern about whether it was
appropriate, whether it was allowed, to dissent after September 11. I
think that for a lot of people, my vote told them it was still
appropriate to dissent."
Some members who have challenged the Bush Administration have suffered
politically--notably Georgia Representative Cynthia McKinney, who lost
an August Democratic primary. But most are secure in their seats, and
one is even being boomed as a potential Democratic presidential
contender. Representative Dennis Kucinich's February speech condemning
the bombing of Afghan civilians and the repression of American civil
liberties drew an overwhelmingly positive response that Kucinich, an
Ohio Democrat, says is evidence of broad uncertainty about militarism
abroad and economic and constitutional costs at home.
Democratic Representative Tammy Baldwin of Wisconsin led several House
members in writing a letter in December questioning White House policies
that emphasize bullets and badgering as opposed to diplomacy and
development; and John Conyers of Michigan, the ranking Democrat on the
House Judiciary Committee, has kept the heat on the Justice Department
regarding civil liberties--often with the support of Judiciary Committee
chair James Sensenbrenner, a conservative Republican. Still, says
Kucinich, "our constituents are perhaps more prepared than Congress for
the debate that should be going on."
Bill Keys, a school board member in Madison, Wisconsin, shares that
view. Keys's October 2001 refusal to require the recitation of the
Pledge of Allegiance in city schools earned three days of broadcast
rebukes from radio personality Rush Limbaugh, physical threats and a
movement to recall him from office. The recall drive fizzled before
winter and, this spring, Keys was elected president of the board. "The
strange thing is that once I became identified as this awful radical,
people started coming up to me and saying, 'Don't you let them shut you
up,'" recalls Keys. "If the last year taught us anything, it's this:
Yes, of course, if you step out of the mainstream you will get called
names and threatened. But you will also discover that a lot of Americans
still recognize that dissenters are the real defenders of freedom."
Sparks fly in the debate over the war on terror.
Workers in the country's most dangerous industry are struggling for
An antigay ballot initiative spurs some surprising political
America's rate of unwanted pregnancy is a huge public health scandal,
but five years after being approved by the FDA, emergency
contraception--the use of normal birth control pills to block pregnancy
within seventy-two hours of unprotected sex--has yet to fulfill its
potential. Part of the problem has to do with the difficulty of getting
EC in time; many doctors don't want the hassle of dealing with walk-in
patients, many clinics are closed on weekends and holidays (times of
peak demand) and some pharmacies, like Wal-Mart's, refuse to stock it.
That anti-choicers falsely liken EC to abortion and tar it as a
dangerous drug doesn't help.
The main barrier to EC use, though, is that most women don't know what
it is. To spread the word, Jennifer Baumgardner and I have written an
open letter explaining how EC works, how to get it and why women should
even consider acquiring it in advance. If every Nation
reader with access to the Internet forwards it to ten people and one
list, and those people do the same and on and on, it could reach
thousands, even millions of women. Like ads for Viagra, only not spam.
Activism doesn't get much easier than this!
An Open Letter About EC
The one thing that activists on every side of the abortion debate agree
on is that we should reduce the number of unwanted pregnancies. There
are 3 million unintended pregnancies each year in the United States;
around 1.4 million of them end in abortion. Yet the best tool for
reducing unwanted pregnancies has only been used by 2 percent of all
adult women in the United States, and only 11 percent of us know enough
about it to be able to use it. No, we aren't talking about
abstinence--we mean something that works!
The tool is EC, which stands for Emergency Contraception (and is also
known as the Morning After Pill). For more than twenty-five years,
doctors have dispensed EC "off label" in the form of a handful of daily
birth control pills. Meanwhile, many women have taken matters into their
own hands by popping a handful themselves after one of those nights--you
know, when the condom broke or the diaphragm slipped or for whatever
reason you had unprotected sex.
Preven (on the market since 1998) and Plan B (approved in 1999), the
dedicated forms of EC, operate essentially as a higher-dose version of
the Pill. The first dose is taken within seventy-two hours after
unprotected sex, and a second pill is taken twelve hours later. EC is at
least 75 percent effective in preventing an unwanted pregnancy after sex
by interrupting ovulation, fertilization and implantation of the egg.
If you are sexually active, or even if you're not right now, you should
keep a dose of EC on hand. It's less anxiety-producing than waiting
around to see if you miss your period; much easier, cheaper and more
pleasant than having to arrange for a surgical abortion. To find an EC
provider in your area, see www.backupyourbirthcontrol.org,
www.not-2-late.com or ec.princeton.edu/providers/index.html.
Pass this on to anyone you think may not know about backing up their
birth control (or do your own thing and let us know about it). Let's
make sure we have access to our own hard-won sexual and reproductive
The Things You Need to Know About EC
EC is easy. A woman takes a dose of EC within seventy-two hours of
unprotected sex, followed by a second dose twelve hours later.
EC is legal.
EC is safe. It is FDA-approved and supported by the American College
of Obstetricians and Gynecologists.
EC is not an abortion. Anti-choicers who call EC "the abortion
pill" or "chemical abortion" also believe contraceptive pills,
injections and IUDs are abortions. According to the FDA, EC pills "are
not effective if the woman is pregnant; they act primarily by delaying
or inhibiting ovulation, and/or by altering tubal transport of sperm
and/or ova (thereby inhibiting fertilization), and/or altering the
endometrium (thereby inhibiting implantation)."
EC has a long shelf life. You can keep your EC on hand for at least two
EC is for women who use birth control. You should back up your
birth control by keeping a dose of EC in your medicine cabinet or purse.
What You Can Do to Help
Forward this e-mail to everyone you know. Post it on lists, especially
those with lots of women and girls. Print out this information,
photocopy it to make instant leaflets and pass them around in your
community. Call your healthcare provider, clinic, or university health
service and ask if they provide EC. Spread the word if they do. Lobby
them (via petitions, meetings with the administrators, etc.) to offer EC
if they don't.
Make sure that your ER has EC on hand for rape victims and offers it to
them as a matter of policy. Many hospitals, including most Catholic
hospitals, do not dispense EC even to rape victims.
Get in touch with local organizations--Planned Parenthood, NOW, NARAL,
campus groups--and work with them to pressure hospitals to amend their
If you can't find a group, start your own. Submit an Op-Ed to your local
paper or send letters to the editor about EC.
Make sure your pharmacy fills EC prescriptions. Some states have
"conscience clauses" that exempt pharmacists from dispensing drugs that
have to do with women's reproductive freedom.
The one thing that activists on every side of the abortion debate agree
on is that we should reduce the number of unwanted pregnancies.