(Indirectly via Austro-Athenian Empire 2009-01-25: The Atrocity of Hope.)

Guided by these principles once more we can meet those new threats that demand even greater effort, even greater cooperation and understanding between nations. We will begin to responsibly leave Iraq to its people and forge a hard-earned peace in Afghanistan. With old friends and former foes, we’ll work tirelessly to lessen the nuclear threat, and roll back the specter of a warming planet.

We will not apologize for our way of life, nor will we waver in its defense. And for those who seek to advance their aims by inducing terror and slaughtering innocents, we say to you now that our spirit is stronger and cannot be broken — you cannot outlast us, and we will defeat you.

— President Barack Hussein Obama (29 January 2009): Inaugural Address

The problem with that is that every day that United States government soldiers spend on beginning to leave, instead of actually leaving — every day that is spent on that responsibly instead of that leaving — every day that is spent in the forging of peace in Afghanistan, rather than in the practicing of it, by withdrawing all United States government soldiers immediately and completely — is another day when innocent Iraqis and Afghans and Pakistanis will be killed by this Peace President’s army and his policy of gradualism. Another day when yet more innocent people will be killed in the name of prolonging the final end of wars now universally acknowledged as catastrophic failures and stupid mistakes.

Yesterday in Iraq, Barack Obama’s responsibly leaving army blockaded a village, invaded a family home at 2:00 in the morning, and gunned down a mother and father in the bed they shared with their 9 year old daughter. (The girl, besides being orphaned, was also wounded by the gunfire.)

An Iraqi couple was killed in their bed Saturday morning as their daughter slept between them when U.S. forces raided their home.

The U.S. military said that the raid, in the area of Hawija, just west of Kirkuk, was an Iraqi government-approved operation against a wanted man and that the killings were in self-defense. But the family described the slayings of a modest farmer and his wife and the wounding of their daughter by U.S. forces as the three slept.

According to a U.S. military statement, at 2 a.m. U.S. and Iraqi soldiers entered the bedroom where the couple lay and the woman reached under the mattress. The soldiers told her multiple times to show her hands; when she didn’t, they shot her, the statement said.

The woman’s husband, Dhia Hussein Ali, jumped up and physically attacked the soldiers after his wife was shot, the statement said. The soldiers killed him in self-defense, the statement said. The couple’s 9-year-old daughter, Alham, was injured during the attack.

. . .

In the small village where Dhia Hussein Ali lived, his children and his father questioned the reason for the raid. Ali was a modest farmer with a small fish pool where he raised the popular carp eaten in Iraq, they said. The man was a former officer in Saddam Hussein’s army.

Omar Dhia Hussein, 14, was in shock Saturday night. He said in a telephone interview that in the morning he’d seen his parents’ bodies side by side in their bed, the sheets covered in blood. The wall was covered with his father’s blood, he said.

At 2 a.m., Omar said, he heard a bang of a percussion grenade. When he opened his eyes he saw American soldiers standing over him in the room where he slept with his two sisters. Except for an Iraqi interpreter there were no Iraqis with the Americans, he said.

The interpreter shouted at the young boy.

You are hiding weapons, Omar recalled the interpreter saying. Where are you hiding the weapons? You are terrorists, you are hiding weapons in that unfinished house. Confess!

Omar began to cry and his sisters wept with him, he said. Then the American soldiers left and he heard gunfire next door. The soldiers carried Omar’s wounded sister from the room and took the remaining four children, including Omar, to his uncle’s home. Outside were at least four U.S. Humvees and two SUVs, Omar said. His grandfather, Hussein Ali, who lives next door saw no Iraqi soldiers, either.

After the Americans left, Omar and his sisters returned to their home with their grandfather. In his parents’ bedroom, Omar said, he saw his father’s body at the very edge of the right side of the bed, motionless and bloody.

His mother lay in the middle of the bed in a pool of her own blood. She’d been shot in the head, the family said.

—Calgary Herald (2009-01-24): U.S. military raid kills Iraqi man, woman in their bed

Reporting from Baghdad — U.S. forces killed a couple and wounded their 9-year-old daughter during a raid on their home in northern Iraq early Saturday, U.S. military and Iraqi officials said.

The U.S. military said the man was suspected of being part of the militant group Al Qaeda in Iraq, but local officials said he was a retired colonel with no links to insurgent groups.

. . .

People in the village of Alewya, where the couple lived, said the raid involved helicopters and a security cordon that sealed off the village.

— Ned Parker and Saif Hameed, Los Angeles Times (2009-01-25): U.S. troops in Iraq kill couple, wound daughter in raid on home

On Friday, in Afghanistan, Barack Obama’s army forged peace by trooping into Laghman province, surrounding houses in a village, and then launching a raid where they killed 16 civilians — 2 women, 3 children, and 11 men — with gunfire and precision bombs dropped from planes.

Afghan President Hamid Karzai has criticised a US military operation which killed at least 16 people in eastern Afghanistan.

Mr Karzai said most of those killed were civilians, adding that such deadly incidents strengthened Taleban rebels and weakened Afghanistan’s government.

Women and children were among those killed, Mr Karzai said.

The strike was the first controversy in Afghanistan involving US troops since US President Barack Obama took office.

In a statement, the president said two women and three children were among the dead in the attack, which the US said targeted a militant carrying a rocket-propelled grenade (RPG).

. . .

In response, a US military spokesman said there were plans to jointly investigate the incident with the Afghan government.

Originally the US said all of the dead, including one woman, had been militants who opened fire after its troops surrounded a compound in Mehtar Lam, about 60km (40 miles) east of the capital, Kabul.

. . .

However, officials in Laghman have since said there were civilians among the dead, a viewpoint now backed by the country’s president.

The US military insists that it goes to considerable lengths to avoid civilian casualties.

But the BBC’s Ian Pannell in Kabul says that as the US increases its military presence, it will be increasingly difficult to do so.

— BBC News (2009-01-25): Karzai anger at US strike deaths

On Friday, in Pakistan, Barack Obama’s army forged peace by firing missiles repeatedly into houses in several villages in the Waziristan region. Barack Obama’s missiles killed twenty-two people, about 15 of them civilians and at least 3 of them children. The idea was to help create the conditions for a lasting peace.

PAKISTAN received an early warning of what the era of smart power under President Barack Obama will look like after two remote-controlled US airstrikes killed 22 people at suspected terrorist hideouts in the border area of Waziristan.

There will be no let-up in the military pressure on terrorist groups, US officials warned, as Obama prepares to launch a surge of 30,000 troops in neighbouring Afghanistan. It is part of a tough love policy combining a military crack-down with diplomatic initiatives.

. . .

The airstrikes were authorised under a covert programme approved by Obama, according to a senior US official. It was a dramatic signal in the president's first week of office that there will be no respite in the hunt for Al-Qaeda and Taliban leaders.

—Sarah Baxter, The Times (2009-01-25): Obama airstrikes kill 22 in Pakistan

Security officials said the strikes, which saw up to five missiles slam into houses in separate villages, killed seven foreigners — a term that usually means al-Qaeda — but locals also said that three children lost their lives.

Dozens of similar strikes since August on northwest Pakistan, a hotbed of Taleban and al-Qaeda militancy, have sparked angry government criticism of the US, which is targeting the area with missiles launched from unmanned CIA aircraft controlled from operation rooms inside the US.

. . .

Eight people died when missiles hit a compound near Mir Ali, an al-Qaeda hub in Pakistan’s North Waziristan region. Seven more died when hours later two missiles hit a house in Wana, in South Waziristan. Local officials said the target in Wana was a guest house owned by a pro-Taleban tribesman. One said that as well as three children, the tribesman’s relatives were killed in the blast.

— Tim Reid, The Times (2009-01-23): President Obama orders Pakistan drone attacks

Every one of these deaths is blood on Barack Obama’s hands. Every one of these people who were killed, were killed on Barack Obama’s orders and in the name of his war policy. Because Obama wants to wash his hands of the United States government’s war on Iraq and its war on Afghanistan, every day that he delays getting out, completely — delays getting out in the name of exit strategies and central fronts and responsibility — which is to say, delays that happen because he is still convinced that, with the right sort of gradualist policy, he can somehow try to win wars that should never have been fought — is another person who is killed so that Barack Obama, after being elected as a peace candidate, can adopt and prolong the collossal, catastrophic mistakes of a disastrous failure of a predecessor, so that he won’t come off as being soft on national defense.

We who have come here to Washington have come here because we feel we have to be winter soldiers now. We could come back to this country, we could be quiet, we could hold our silence, we could not tell what went on in Vietnam, but we feel because of what threatens this country, not the reds, but the crimes which we are committing that threaten it, that we have to speak out….

. . .

Now we are told that the men who fought there must watch quietly while American lives are lost so that we can exercise the incredible arrogance of Vietnamizing the Vietnamese.

Each day to facilitate the process by which the United States washes her hands of Vietnam someone has to give up his life so that the United States doesn’t have to admit something that the entire world already knows, so that we can’t say that we have made a mistake. Someone has to die so that President Nixon won’t be, and these are his words, the first President to lose a war.

We are asking Americans to think about that because how do you ask a man to be the last man to die in Vietnam? How do you ask a man to be the last man to die for a mistake?

— John F. Kerry (23 April 1971), then speaking for Vietnam Veterans Against the War before the Senate Foreign Relations Committee

And today, the questions are questions for Barack Obama, the latest in a long and despicable line of men who have served their political ambitions with anti-war promises, and then went on killing so that they could win the peace.

So, Mr. Obama, how do you ask a man to be the last man to die in Iraq?

How do you ask a woman to be the last woman to die in Afghanistan?

How do you ask a child to be the last child to die in Pakistan?

How do you ask someone to be the last one to die for a mistake?

See also:

• GT 2005-11-17: Exit Strategy
• GT 2006-05-19: Gradualism in theory is perpetuity in practice
• GT 2008-03-25: And now they bring up you

The most important thing feminists have done and have to keep doing is to insist that the basic reason for repealing the laws and making abortions available is justice: women's right to abortion.

... There are many reasons why a woman might seek a late abortion, and she should be able to find one legally if she wants it. She may suddenly discover that she had German measles in early pregnancy and that her fetus is deformed; she may have had a sudden mental breakdown; or some calamity may have changed the circumstances of her life: whatever her reasons, she belongs to herself and not to the state.

— Lucinda Cisler (1969): Abortion law repeal (sort of): a warning to women

To-day is the 36th anniversary of the United States Supreme Court’s ruling in Roe v. Wade on 22 January 1973 — the day when abortion laws were repealed in every state of the United States, and the United States judiciary finally took formal notice, even if in a limited and limiting sort of way, of every woman’s fundamental human right to decide what to do with the walls of her own damn uterus. To-day marks the end of the hundred years’ war that American state governments waged for forced pregnancy, and the recognition that every woman’s reproductive organs are her own, and that she has every right, if she sees fit, to give what she will of herself, or to refuse the use of her body to Man, Fetus, and State alike.

There's a lot not to like about the specifics of the reasoning in Roe, and it’s often frustrating that Roe is the ruling that we’ve got to celebrate, or at least defend. But if nothing else, it is worth taking a day to celebrate the pro-choice feminist movement that made Roe inevitable, and the remarkable struggle, over the course of just 4 years (from February 1969 to January 1973), pushed forward by an abolitionist movement which exploded seemingly out of nowhere, drew in and radicalized millions of women to fight for their own freedom, challenged a century and more of anti-abortion laws, defied and ridiculed all the grey eminences of Church and State, and then, amazingly, won victory after victory, with Roe as the final capstone.

The movement was new; it was led, and fought for by women; in particular, it was organized, led, and fought for by radical feminists. There had been a small, barely effectual abortion law reform movement for years before 1969, mostly led by men (mostly doctors), which argued for small reforms to existing laws (exceptions of the rape / incest / health-of-the-mother variety), and based its arguments mostly on pity for the suffering of victimized women, or else on unrelated policy outcomes, like social uplift or population control. They had made no progress to speak of after decades of activism; draconian abortion laws still stood in every state in the U.S., as they had for about a century.

But then, in February and March of 1969, while the reformists hemmed and hawed and accomplished nothing, and while liberal feminist groups like NOW mostly avoided such a divisive issue, a loose-knit group of radical Women’s Liberationists — women like Kathie Sarachild, Carol Hanisch, Susan Brownmiller, and Flo Kennedy — organized and led a series of unprecedented speak-outs and organizing efforts, concentrated in New York City and Chicago, which marked the definite beginning of a new movement, calling for the immediate and complete repeal of all abortion laws. And, just as importantly, they recognized and insisted that abortion is not just a medical issue (although it is that), or sexual privacy (although it is that, too) or an issue of the socio-economic uplift of the female sex. It is, they insisted, an issue of choice, and of freedom from the State’s invasive violence. The point is not to wring our hands and try to do right by the poor dears; the point is that each and every woman has an unconditional right to individually decide how her own body will or will not be used.

The sparks lit a fire. The fire spread. Thousands of women from across the country, many of whom had never been involved in political activism, threw themselves in with a loose-knit coalition of WL activists and radicalized women. The new pro-choice movement quickly shoved aside the male experts, both reactionary and reformist, who had dominated the discourse for decades beforehand. They insisted on their right to be heard; they insisted on their right to control their own bodies; and they argued that, because abortion is a human right, the government’s prohibition of abortion, and the back-alley butchery that went on underground because of it, was nothing more and nothing less than State violence against women. They made the urgency and the justice of the movement palpable by abandoning apologetic reformist, and by using consciousness-raising, speeches, demonstrations, and — especially — speak-outs, direct action, and public confrontations with the men who claimed power over them.

February 1969 was an important month in the abortion struggle. Larry Lader, a biographer of Margaret Sanger, summoned a handful of professionals in law and medicine to the Drake Hotel in Chicago for the organizing conference of NARAL, the National Association for Repeal of Abortion Laws. (NARAL became the National Abortion Rights Action League in 1974.) The conferees targeted specific states where they believed the repressive codes could be knocked down. New York, with its liberal constituency, was a top priority. Bills ranging from modest reforms (in cases of rape and incest) to outright repeal of all criminal penalties were already in the legislative hopper.

Betty Friedan, one of the main speakers at the Chicago NARAL meeting, reflected the changing political climate. At NOW’s founding convention in 1966, she had bowed to a clique that insisted that abortion rights were too divisive, too sexual, and too controversial for the fledgling organization, but since then a groundswell of younger members had stiffened her spine. NOW was being inundated by kids, one member observed. The kids from New York, Michigan, Ohio, Texas, and elsewhere pushed through an abortion plank at NOW’s 1967 convention.

And the kids were forging ahead with their own tactics. On the same wintry day in mid-February when NARAL’s founders were traveling to Chicago for their first conference six state legislators held a public hearing in Manhattan on some proposed liberalizing amendments to the New York law. Typical of the times, the six legislators were men, and the spekaers invited to present expert testimony were fourteen men and a Catholic nun.

On the morning of the February 13 hearing, a dozen infiltrators camouflaged in dresses and stockings entered the hearing room and spaced themselves around the chamber. Some called themselves Redstockings, and some, like Joyce Ravitz, were free-floating radicals who were practiced hands at political disruptions. Ravitz, in fact, had been on her way to another demonstration when she’d run into the Redstockings women, who convinced her to join them.

As a retired judge opined that abortion might be countenanced as a remedy after a woman had fulfilled her biological service to the community by bearing four children, Kathie Amatniek leaped to her feet and shouted, Let’s hear from the real experts–women! Taking her cue, Joyce Ravitz began to declaim an impassioned oration. Ellen Willis jumped in. More women rose to their feet.

Men don’t get pregnant, men don’t bear children. Men just make laws, a demonstrator bellowed.

Why are you refusing to admit we exist? cried another.

Girls, girls, you’ve made your point. Sit down. I’m on your side, a legislator urged, raising the temperature a notch higher.

Don’t call us girls, came the unified response. We are women!

The hearing dissolved in confusion. When the chairman attempted to reconvene it behind closed doors, the women sat down in the corridor, refusing to budge.

Stories appeared the next day in the Times (Women Break Up Abortion Hearing), the New York Post (Abortion Law Protesters Disrupt Panel), and the Daily News. Ellen Willis slipped out of her activist guise to do a report for Talk of the Town in The New Yorker. Nanette Rainone filed for WBAI radio and the Pacfica network. Barely a month old, Redstockings, with an assist from the radical floaters, had successfully dramatized the need for woman as expert in the abortion debate.

Five weeks later, on March 21, 1969, Redstockings staged a public speak-out, Abortion: Tell It Like It Is, at the Washington Square Methodist Church, a hub of antiwar activism in Greenwich Village. For some Women’s Liberation founders, the speak-out was the movement’s finest hour. Astounding, is the way Irene Peslikis puts it. It showed the power of consciousness-raising, how theory comes from deep inside a person’s life, and how it leads directly to action.

Peslikis had organized the panel and coached the women who were willing to speak. The idea, she says, was to get examples of different kinds of experiences–women who’d had the babies that were taken away, women who went to the hospital for a therapeutic abortion, women who’d gone the illegal route, the different kinds of illegal routes.

Three hundred women and a few men filled the church that evening as Helen Kritzler, Barbara Kaminsky, Rosalyn Baxandall, Anne Forer, and a few other brave souls passed a small microphone back and forth. Baxandall broke the ice with a touch of humor. I thought I was sophisticated, she joked into the mike. My boyfriend told me if he came a second time, the sperm would wash away, and I believed him.

Another woman recounted, So there I was in West New York, New Jersey, and the doctor had these crucifixes and holy pictures on the wall, and all he wanted was nine hundred dollars. I took out a vacation loan and I’m still paying it off.

Judy Gabree hurtled forward. I went to eleven hospitals searching for a therapeutic abortion. At the tenth, they offered me a deal. They’d do it if I agreed to get sterilized. I was twenty years old. I had to pretend I was crazy and suicidal, but having the abortion was the sanest thing I’d done.

More women added their personal testimony. I was one of those who kept quiet. Irene Peslikis had asked me to be one of the speakers, but I chose an easier path and played Village Voice reporter. My front-page story, Everywoman’s Abortions: The Oppressor Is Man, was the only substantive coverage the landmark speak-out received. Some retyped it in Chicago for the Voice of the Women’s Liberation Movement newsletter, which carried the news to activists around the country.

Another journalist, in aviator glasses and a miniskirt, was taking notes in the church that evening. She hovered near Jane Everhart, a NOW member, and whispered What’s going on?

Everhart whispered back, Sit down and listen!

Gloria Steinem was a friend of Women’s Liberation in 1969, but she had not yet thrown in her lot with the movement. Her plate was already overflowing with causes. Gloria spoke out against the war in Vietnam on late-night talk shows, raised money for liberal Democrats and Cesar Chavez’s farmworkers, and wrote earnest pieces on all of her issues for the popular magazines. Genetically endowed with the rangy limbs and sculpted features of a fashion model, Steinem glided through the rarefied world of radical chic expertly building her political connections. Beneath the exterior of the celebrity journalist was a woman who yearned to save the world.

Steinem received a shock of recognition when a Redstocking quipped, I bet every woman here has had an abortion. Hers had been done by a Harley Street practitioner in London during the late fifties after she’d graduated from Smith. Later she would say that the speak-out was her feminist revelation, the moment that redirected her public path. That night, however, she was working on a tight deadline. She threw together a hasty paragraph for the political diary she wrote for New York magazine. Nobody wants to reform the abortion laws, she explained in print. They want to repeal them. Completely.

The Redstockings abortion speak-out was an emblematic event for Women’s Liberation. Speak-outs based on the New York women’s model were organized in other cities within the year, and subsequent campaigns to change public opinion in the following decade would utilize first-person testimony in a full range of issues from rape and battery to child abuse and sexual harassment. The importance of personal testimony in a public setting, which overthrew the received wisdom of the experts, cannot be overestimated. It was an original technique and a powerful ideological tool. Ultimately, of course, first-person discourse on a dizzying variety of intimate subjects would become a gimmicky staple of the afternoon television talk shows, where the confessional style was utilized for its voyeuristic shock value. Back then, personal testimony was a political act of great courage.

–Susan Brownmiller, In Our Time: Memoir of a Revolution, pp. 106–109

By 1969, thousands of women in Chicago could find safe, affordable abortions through Jane, an underground, woman-run abortion service organized by members of the Chicago Women’s Liberation Union. In 1971, the movement won its first major aboveground political victory, with the repeal of state abortion laws in New York. And then, only two years later, they won the nation-wide repeal in January 1973. That’s something to remember, and to celebrate.

To-day, as part of Blog for Choice Day, NARAL would like bloggers to write about your top pro-choice hope for President Obama and/or the new Congress. But, as much as I might like for the now-ruling Democrats to roll back the past 8 years of new restrictions on abortion rights, I think the most important lesson to remember on this day is not to put your hope in the politicians and their power-plays. As noxious as Bush Jr.’s regime may have been, we can’t afford to forget that it was not George W. Bush, but pro-choice Bill Clinton who spent eight years presiding over the most intense and coordinated legal assaults on abortion rights in the post-Roe era — the emergence and proliferation of TRAP laws and procedure bans from 1992 to 2000. Politicians make political decisions, and even the most principled are subject to political forces beyond their personal control, and when we put our hope for social change in their hands, whatever convictions they confess and whatever parties they swear to, they will throw it away as soon as it suits them, again, and again, and again.

If not politicians, then who should we put our hopes in? But the answer should be obvious: we must put our hope in ourselves, in our own power, and our foremothers’ power, and our sisters’ and brothers’ power, to come together and change the world.

Like all anniversaries, this is a good day for remembering, and for honoring. One of the things I think it is most important to remember on this day, in spite of, or perhaps because of, the way in which the occasion is attached to a legal ruling handed down by nine men in black robes, is a matter of strategy. It is all too easy to make the latest political cockfight out as the be-all and end-all of pro-choice activism; to realize, correctly, that the legal position of abortion rights is really precarious and to leap, incorrectly, to the conclusion that if Roe falls, that will be the end of it. No it won’t. The pro-life State had its guns trained on us before, and we beat it. If it turns its guns on us again, that will be terrible, but we will beat it again nevertheless. Perhaps by once again forcing the hand of state legislators or the courts. Or perhaps not. There are other ways to get it done. Here is how a group of women in Chicago took matters into their own hands, years before Roe, without the blessing of the male experts and in defiance of the man-made Law, in order to make justice for their sisters a reality.

Radical women in Chicago poured their energy into Jane, an abortion referral service initiated by Heather Booth, who had been a one-woman grapevine for her college classmates. In 1971, after Booth’s departure, some of the women took matters into their own hands and secretly began to perform the abortions themselves. Safe, compassionate terminations for a modest fee became their high calling–a model, as they saw it, for women’s empowerment after the revolution.

Leaflets appeared in the Hyde Park neighborhood of the University of Chicago bearing a simple message: Pregnant? Don’t want to be? Call Jane at 643-3844. The number rang at the home of one of the activists who volunteered to be Jane. As word spread and the volume of calls increased, the service acquired its own phone line and an answering machine, a cumbersome reel-to-reel device that was one of the first on the market. Volunteers, known inside the service as call-back Janes, visited the abortion seekers to elicit crucial medical details (most important was lmp, the number of weeks since the last menstrual period), then another level of volunteers scheduled an appointment with one of the abortionists on the group’s list.

At first the service relied on Mike in Cicero, who was fast, efficient, and willing to lower his price to five hundred dollars as the volume increased. Mike gradually let down his guard with Jody Parsons, his principal Jane contact, an artisan who sold her beaded jewelry and ceramics at street fairs and was a survivor of Hodgkin’s disease. The clandestine abortionist and the hippy artisan struck up a bond. When Mike confessed that he was not in fact a real doctor but merely a trained technician, she cajoled him into teaching her his skills. Jody’s rapid success in learning to maneuver the dilating clamps, curettes, and forceps demystified the forbidden procedures for another half dozen women in Jane. If he can do it, then we can do it became their motto.

Madeline Schwenk, a banker’s daughter who had married at twenty, six months pregnant with no clue whatsoever about how to get an abortion, moved from counseling to vacuum aspiration after Harvey Karman, the controversial director of a California clinic, came to Chicago to demonstrate his technique. Madeline was one of the few women in Jane who was active in NOW, and who stayed affiliated with the Chicago chapter during the year she wielded her cannula and curette for the service. I’d get up in the morning, make breakfast for my three kids, go off to do the abortions, then go home to make dinner, she reminisces. Pretty ourageous behavior when you think about it. But exciting.

Jane’s abortion practitioners and their assistants were able to handle a total of thirty cases a day at affordable fees–under one hundred dollars. A doctor and a pharmacist among the women’s contacts kept them supplied with antibiotics.

Fear of police surveillance in radical circles had its match among clandestine abortionists who relied on a complicated rigamarole of blindfolds and middlemen. Jane straddled both worlds. Abortion seekers gathered every Wednesday, Thursday, and Friday at a front apartment, usually the home of a Jane member or friend, and were escorted by Jane drivers to the Place, a rented apartment where the abortions were performed. The fronts and the Place changed on a regular basis. New volunteers, brought into the group by counselors and drivers, went through a probation period before they were told that women in Jane were doing the abortions. The news did not sit well with everyone. Turnover was high, from fear and from burnout, although the service usually maintained its regular complement of thirty members.

Jane lost most of its middle-class clientele after the New York law [repealing the state’s abortion ban] went into effect. Increasingly it began to service South Side women, poor and black, who did not have the money to travel out of state, and whose health problems, from high blood pressure to obesity, were daunting. Pressure on the providers intensified. Audaciously they added second-trimester abortionsby induced miscarriage to their skills.

On May 3, 1972, near the conclusion of a busy work day in an eleventh-floor apartment on South Shore Drive overlooking Lake Michigan, Jane got busted. Seven women, including Madeline Schwenk, were arrested and bailed out the following day. The Chicago Daily News blared Women Seized in Cut-Rate Clinic in a front-page banner. The Tribune buried Lib Groups Linked to Abortions on an inside page. Six weeks later the service was back in buinsess. Wisely, the women facing criminal charges selected a defense attorney who was clued in to and optimistic about the national picture. She advised them to hang tight–some interesting developments were taking place in Washington that could help their case. (After the January 1973 Roe decision, all outstanding charges against the seven were dropped.)

The activists of Jane believe they performed more than ten thousand abortions. It’s a ballpark figure based on the number of procedures they remember doing in a given week. For security reasons they did not keep records.

–Susan Brownmiller, In Our Time: Memoir of a Revolution, pp. 123–125

The repeal of the abortion laws in the United States wasn’t a gift handed down out of benevolence by a gang of old men in robes. It was struggled for, and won, by women in our own times. It didn’t take ballot boxes; it didn’t take political parties; it didn’t take clever legal briefs. It took radical women who stood up for themselves, who challenged the authority of self-appointed male experts and law-makers, who spoke truth to power, who took things into their own hands and helped their sisters, in defiance of the law, because they knew that they had a right to do it, and to hell with any law and any government that said otherwise. Radical feminists who built a movement for their own freedom over a matter of months and decisively changed the world in less than five years. It’s not just that we owe the Redstockings, Cindy Cisler, Heather Booth, Jody Parsons, Madeline Schwenk, and so many others our praise. They do deserve our cheers, but they also deserve our study and our emulation. They did amazing things, and we — feminists, leftists, anti-statists — owe it not only to them, but to ourselves, to honor them by trying to learn from their example.

Further reading:

• GT 2004-01-22: Happy birthday to Roe!
• GT 2005-01-22: Roe v. Wade Day #32
• GT 2006-01-22: Roe v. Wade Day #33
• GT 2006-03-08: Abortion on demand and without apology (Dakota Remix)
• GT 2007-01-22: Roe v. Wade Day #34
• GT 2008-01-22: Roe v. Wade Day #35

Today is a feast day, and a jubilee celebration, declared by edict of the Ministry of Culture in this secessionist republic of one, in honor of those who have worked, and with hope for those who are working today, for the liberation of so many held captive by oppressive governments in foreign nations.

Happy 80^th birthday, Martin Luther King Jr.!

We know through painful experience that freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed. Frankly, I have never yet engaged in a direct action movement that was well timed, according to the timetable of those who have not suffered unduly from the disease of segregation. For years now I have heard the words Wait! It rings in the ear of every Negro with a piercing familiarity. This Wait has almost always meant Never. We must come to see with the distinguished jurist of yesterday that justice too long delayed is justice denied.

We have waited for more than three hundred and forty years for our constitutional and God-given rights. The nations of Asia and Africa are moving with jet-like speed toward the goal of political independence, and we still creep at horse and buggy pace toward the gaining of a cup of coffee at a lunch counter. I guess it is easy for those who have never felt the stinging darts of segregation to say, Wait. But when you have seen vicious mobs lynch your mothers and fathers at will and drown your sisters and brothers at whim; when you have seen hate filled policemen curse, kick, brutalize and even kill your black brothers and sisters with impunity; when you see the vast majority of your twenty million Negro brothers smothering in an airtight cage of poverty in the midst of an affluent society; when you suddenly find your tongue twisted and your speech stammering as you seek to explain to your six-year-old daughter why she can’t go to the public amusement park that has just been advertised on television, and see tears welling up in her eyes when she is told that Funtown is closed to colored children, and see the depressing clouds of inferiority begin to form in her little mental sky, and see her begin to distort her little personality by unconsciously developing a bitterness toward white people; when you have to concoct an answer for a five-year-old son asking in agonizing pathos: Daddy, why do white people treat colored people so mean?; when you take a cross-country drive and find it necessary to sleep night after night in the uncomfortable corners of your automobile because no motel will accept you; when you are humiliated day in and day out by nagging signs reading white and colored; when your first name becomes nigger, your middle name becomes boy (however old you are) and your last name becomes John, and your wife and mother are never given the respected title Mrs.; when you are harried by day and haunted by night by the fact that you are a Negro, living constantly at tip-toe stance never quite knowing what to expect next, and plagued with inner fears and outer resentments; when you are forever fighting a degenerating sense of nobodiness; then you will understand why we find it difficult to wait. There comes a time when the cup of endurance runs over, and men are no longer willing to be plunged into an abyss of despair. I hope, sirs, you can understand our legitimate and unavoidable impatience.

You express a great deal of anxiety over our willingness to break laws. This is certainly a legitimate concern. Since we so diligently urge people to obey the Supreme Court’s decision of 1954 outlawing segregation in the public schools, it is rather strange and paradoxical to find us consciously breaking laws. One may well ask: How can you advocate breaking some laws and obeying others? The answer is found in the fact that there are two types of laws: There are just and there are unjust laws. I would be the first to advocate obeying just laws. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with Saint Augustine that An unjust law is no law at all. … So I can urge men to disobey segregation ordinances because they are morally wrong.

—Martin Luther King Jr., born 80 years ago today on January 15, 1929. This passage is excerpted from his Letter from Birmingham Jail (1963) .

Happy 200^th birthday, Pierre-Joseph Proudhon!

The sovereignty of Reason having been substituted for that of Revolution,

The notion of Contract succeeding that of Government,

Historic evolution leading Humanity inevitably to a new system,

Economic criticism having shown that political institutions must be lost in industrial organization,

We may conclude without fear that the revolutionary formula cannot be Direct Legislation, nor Direct Government, nor Simplified Government, that it is NO GOVERNMENT.

Neither monarchy, nor aristocracy, nor even democracy itself, in so far as it may imply any government at all, even though acting in the name of the people, and calling itself the people. No authority, no government, not even popular, that is the Revolution.

Direct legislation, direct government, simplified government, are ancient lies, which they try in vain to rejuvenate. Direct or indirect, simple or complex, governing the people will always be swindling the people. It is always man giving orders to man, the fiction which makes an end to liberty; brute force which cuts questions short, in the place of justice, which alone can answer them; obstinate ambition, which makes a stepping stone of devotion and credulity.

…

… I do not see why I myself should submit to this law. Who guarantees to me its justice, its sincerity? Whence comes it? Who made it? Rousseau teaches in unmistakeable terms, that in a government really democratic and free the citizen, in obeying the law, obeys only his own will. But the law has been made without my participation, despite my absolute disapproval, despite the injury which it inflicts upon me. The State does not bargain with me: it gives me nothing in exchange: it simply practises extortion upon me. Where then is the bond of conscience, reason, passion or interest which binds me?

But what do I say? Laws for one who thinks for himself, and who ought to answer only for his own actions; laws for one who wants to be free, and feels himself worthy of liberty? I am ready to bargain, but I want no laws. I recognize none of them: I protest against every order which it may please some power, from pretended necessity, to impose upon my free will. Laws! We know what they are, and what they are worth! Spider webs for the rich and powerful, steel chains for the weak and poor, fishing nets in the hands of the Government.

You say that you will make but few laws; that you will make them simple and good. That is indeed an admission. The Government is indeed culpable, if it avows thus its faults. No doubt the Government will have engraved on the front of the legislative hall, for the instruction of the legislator and the edification of the people, this Latin verse, which a priest of Boulogne had written over the door to his cellar, as a warning to his Bacchic zeal:

Pastor, ne noceant, bibe pauca sed optima vina. [Pastor, for your health, drink but little wine, but of the best.]

Few laws! Excellent laws! It is impossible. Must not the Government regulate all interests, and judge all disputes; and are not interests, by the nature of society, innumerable; are not relations infinitely variable and changeable? How then is it possible to make few laws? How can they be simple? How can the best law be anything but detestable?

You talk of simplification. But if you can simplify in one point, you can simplify in all. Instead of a million laws, a single law will suffice. What shall this law be? Do not to others what you would not they should do to you: do to others as you would they should do to you. That is the law and the prophets.

But it is evident that this is not a law; it is the elementary formula of justice, the rule of all transactions. Legislative simplification then leads us to the idea of contract, and consequently to the denial of authority. In fact, if there is but a single law, if it solves all the contradictions of society, if it is admitted and accepted by everybody, it is sufficient for the social contract. In promulgating it you announce the end of government. What prevents you then from making this simplification at once?

—Pierre-Joseph Proudhon, born 200 years ago today, on January 15, 1809. This passage is excerpted from The Principle of Authority, the Fourth Study of The General Idea of the Revolution in the Nineteenth Century (1851).

Here’s to many happy returns!

(Reminders of the occasion thanks to this morning’s e-mail from The Daily Bleed.)

This short film is 110 years old and now you can watch it on YouTube. That makes it awesome. I mention this partly because awesome things, being awesome, are worth appreciating for their own sake. And also because you’re awesome, and though the world is cold and dark right now but we’ve set aside some time — all of us, people in every nation, every creed and every age, whenever we’ve been able to — at about this time of year to light the lights and make hot drinks and to gather celebrate goodwill, peace, comfort and joy. It is a time to remember that we can be awesome, that though the world is big and empty and dark and cold, there is also warmth and light, and it can come from us — from the desire and the will and the craft that you, each of you, have for making marvels never before seen, and for projecting them with the light of a magic lantern to the wonder of your fellows; and from the solidarity and admiration and love that we, all of us, can share with each other for what we have together, comforting and inspiring and driving each of us to become our most awesome selves. You’re all awesome, really, and you deserve to be reminded of it, and I hope you all will be.

Happy Christmas, y’all.

So, Jesse Walker recently sent out his fraternal seasons’ greetings by posting a link to rathergood.com’s Communist Christmas over at Hit and Run (2008-12-15). I thought it was pretty funny and cute (kittens!). Right up until they dropped the joke about being worked to death in the gulag, at which point it lost its savor. I’m just mentioning this as a report on my reaction; I don’t have any worked-out analysis or theoretical explanation about why that would be.

But one way or another, before I ever clicked through from Google Reader to the original post, I already knew that the post would immediately provoke Internet Libertarian Trope #426 in the comments — the alleged softball treatment that Communist totalitarianism gets in pop culture compared with Nazi totalitarianism. And I was right. Thus, observe the second and third comments posted in the thread:

Er?@c3;bf;k Gabhran Boston, Esq. | December 15, 2008, 5:53pm | #

OK, who will be first to speculate on exactly what kind of shit would hit the fan if someone did that with the Nazi party?

Brandybuck | December 15, 2008, 5:59pm | #

Communists are the good totalitarians, so it’s okay to poke fun at them in a good natured and respectful manner. But Nazis are bad totalitarians, and humour is not allowed where they are concerned.

Oh, really?

Look, it’s certainly true that there are many cases in American pop culture where the Soviet regime is treated with a respect (or at least an indifference) that it doesn’t deserve. And if you just mean to say that this particular video turned out not to be funny in the end, because, you know, a lot of people died, and that’s used as a punchline, and jokes like that tend to suck, well, I’d probably agree with you about that much.

But while I’m sure you learned from the radio that all this has come about because the evil P.C. thought police who direct this culture of ours misspent their youth learning at the feet of a bunch of tenured deep cover foquistas and Cultural Revolutionaries — thus filling them with wistful nostalgia for Bolshevism and a big fat double standard in their indignation at the Nazis — well, I’m sorry, but as far as this case goes, your ideological indignation doesn’t actually have much of anything to do with the way the world is. And empirical reality will out eventually. And there’s no sense in just making shit up for rhetorical purposes.