Pacifism is a belief that violence, even in self-defence, is unjustifiable under any conditions and that negotiation is preferable to war as a means of solving disputes. In the First World War pacifists became known as conscientious objectors. Some pacifists refused to fight but about 7,000 were willing to help the country by working in non-combat roles such as medical orderlies, stretcher-bearers, ambulance drivers, cooks or labourers. This included Kingsley Martin, Stanley Spencer, E. M. Forster, Frederick Pethick-Lawrence and Christopher Nevinson.
Some pacifists, known as absolute conscientious objectors, rejected any involvement in the war. People who fell into this category included Clifford Allen, Fenner Brockway, Bertrand Russell, and E. D. Morel. Some absolutists such as Allen and Brockway formed the pressure group, the No-Conscription Fellowship (NCF).
After the passing of the Military Service Act in 1916, the No-Conscription Fellowship mounted a vigorous campaign against the punishment and imprisonment of conscientious objectors. By the end of the war, 8,608 appeared before Military Tribunals. Over 4,500 went sent to do work of national importance such as farming. However, 528 were sentenced to severe penalties. This included 17 who were sentenced to death (afterwards commuted), 142 to life imprisonment, three to 50 years' imprisonment, four to 40 years and 57 to 25 years. Conditions were made very hard for the conscientious objectors and sixty-nine of them died in prison.
In April 1939 Neville Chamberlain announced a return to conscription. However, lessons had been learned from the First World War. Tribunals were set up to deal with claims for exemption on conscience grounds, but this time there were no military representatives acting as prosecutors. Most importantly, this time the Tribunals were willing to grant absolute exemption. Over the next six years a total of 59,192 people in Britain registered as Conscientious Objectors (COs).
In 1940, with the British government expecting a German invasion at any time, public opinion turned against Conscientious Objectors. Over 70 city councils dismissed COs who were working for them. In some places of employment workers refused to work alongside COs. In other cases, employers sacked all those registered as pacifists.
During the Vietnam War the United States had to introduce conscription and between 1963 and 1973 over 9,000 men were prosecuted for refusing to be drafted into the US Army. Some young men burnt their draft cards in public while others left the country rather than serve in the war.
The first thing which was striking is this, that the same causes and reasons for the war were heard everywhere. Each warring nation solemnly assured you it is fighting under the impulse of self-defense.
Another thing which we found very striking was that in practically all of the foreign offices the men said that a nation at war cannot make negotiations and that a nation at war cannot even express willingness to receive negotiations, for if it does either, the enemy will at once construe it as a symptom of weakness.
Generally speaking, we heard everywhere that this war was an old man's war; that the young men who were dying, the young men who were doing the fighting, were not the men who wanted the war, and were not the men who believed in the war; that someone in church and state, somewhere in the high places of society, the elderly people, the middle-aged people, had established themselves and had convinced themselves that this was a righteous war, that this war must be fought out, and the young men must do the fighting.
When hostilities begin, it is universally assumed that there is but a single service which a loyal citizen can render to the state: that of bearing arms and killing the enemy. Will you understand me if I say, humbly and regretfully, that this I cannot, and will not, do. When, therefore, there comes a call for volunteers, I shall have to refuse to heed. When there is an enrollment of citizens for military purposes, I shall have to refuse to register. When, or if, the system of conscription is adopted, I shall have to decline to serve. If this means a fine, I will pay my fine. If this means imprisonment, I will serve my term. If this means persecution, I will carry my cross. No order of president or governor, no law of nation or state, no loss of reputation, freedom or life, will persuade me or force me to this business of killing. On this issue, for me at least, there is no compromise. Mistaken, foolish, fanatical, I may be; I will not deny the charge. But false to my own soul I will not be. Therefore here I stand. God help me! I cannot do other!
Therefore would I make it plain that, so long as I am your minister, this Church will answer no military summons. Other pulpits may preach recruiting sermons; mine will not. Other parish houses may be turned into drill halls and rifle ranges; ours will not. Other clergymen may pray to God for victory for our arms; I will not. In this church, if nowhere else in all America, the Germans will still be included in the family of God's children. No word of hatred shall be spoken against them and no evil fate shall be desired upon them. War may beat upon our portals, like storm waves on the granite crags; rumors of war may thrill the atmosphere of this sanctuary as lightning the still air of a summer night. But so long as I am priest, this altar shall be consecrated to human brotherhood, and before it shall be offered worship only to that one God and Father of us all, 'Who hath made of one blood all nations of men for to dwell together on the face of the earth.
This world crisis should be utilized for the creation of an international government to secure without war, those high ends which they now gallantly seek to obtain upon the battlefield. With such a creed can the pacifists of today be accused of selfishness when they urge upon the United States no isolation, not indifference to moral issues and to the fate of liberty and democracy, but a strenuous endeavor to lead all nations of the earth into an organized international life worthy of civilized men.
Every individual gives loyalty to something which counts more than anything else in life. In most men and women this supreme allegiance is inspired by national patriotism; if their Government becomes involved in a war it is a matter of course they will support it. The socialist conscientious objector has a group loyalty which is as powerful to him as the loyalty of the patriot for his nation. His group is composed of workers of all lands, the dispossessed, the victims of the present economic system, whether in peace or war.
Major storms were brewing beyond the confines of the fortress. Unemployment was rising alarmingly throughout England. Hunger marches, at first small demonstrations, later involving populations of whole areas, were reported in the papers. Police and strikers fought in the streets from London to Birmingham, from Glasgow to Leeds. Great population centres were designated "distressed areas" by the Government - which meant areas where there was no prospect of improvement in the employment situation. The Family Means Test, under which the dole could be denied any unemployed worker whose relatives still held jobs, was the subject of violent protest by the Communists, who gradually succeeded in swinging most of the labour movement into the fight.
The younger generation was highly political. They accused the elder statesmen of the Allied countries of sowing the seeds of a new and more horrible world war through the Versailles Treaty, the systematic crushing of Germany, the demands made on the defeated enemy for impossible war reparations.
Old concepts of patriotism, flag-waving, jingoism were under violent attack by the younger writers. The creed of pacifism, born of a determination to escape the horrors of a new world war, swept the youth.
I responded, like many another of my generation, by becoming first a convinced pacifist, then quickly graduating to socialist ideas. I felt as though I had suddenly stumbled on the solution to a vast puzzle which I had been clumsily trying to solve for years. Like many another suddenly confronted for the first time with a rational explanation of society, I was bursting with excitement about it. I longed to meet some flesh-and-blood exponents of this new philosophy.
I shall die, but
that is all that I shall do for Death.
I hear him leading his horse out of the stall;
I hear the clatter on the barn-floor.
He is in haste; he has business in Cuba,
business in the Balkans, many calls to make this morning.
But I will not hold the bridle
while he clinches the girth.
And he may mount by himself:
I will not give him a leg up.
Though he flick my shoulders with his whip,
I will not tell him which way the fox ran.
With his hoof on my breast, I will not tell him where
the black boy hides in the swamp.
I shall die, but that is all that I shall do for Death;
I am not on his pay-roll.
I will not tell him the whereabouts of my friends
nor of my enemies either.
Though he promise me much,
I will not map him the route to any man's door.
Am I a spy in the land of the living,
that I should deliver men to Death?
Brother, the password and the plans of our city
are safe with me; never through me Shall you be overcome.