pious answers, and sitting back <strong>to</strong> wait for apaying job. Unfortunately sincerity of belief wasnot a crucial fac<strong>to</strong>r.In April 1968 the U.S. government finally called me<strong>to</strong> take up arms. I refused induction in<strong>to</strong> the army.This included a small demonstration at the federalbuilding there, and refusing <strong>to</strong> board the bus takinginductees for formal swearing-in ceremonies.During the fall of 1968 old student friends fromGoshen College, in particular Sue Clemmer, thewoman who later became my wife, persuaded methat <strong>Canada</strong> was an honourable alternative <strong>to</strong>prison. A growing relationship with Sue movedhope in a new direction when it otherwise was inshort supply.About one week before Christmas in 1975 the U.S.government dropped its charges against me afterthe American Civil Liberties Union filed a legalbrief on my behalf. The government did thisbecause they had violated my rights in at least threeways during the draft process. In the early 1970s Icompleted my university education. I was engagedby Grebel professors like Walter Klaassen andFrank Epp whose “peace with justice” positionswere unashamedly linked <strong>to</strong> their, and my,<strong>Mennonite</strong> heritage. For me this was important as Islowly found my way back <strong>to</strong> Christian faithwithin a <strong>Mennonite</strong> context.Reflecting on my experience, it appears <strong>to</strong> me thatfor several reasons <strong>Mennonite</strong>s and other Canadianpeace people have become <strong>to</strong>o relaxed about theirviews of peace, justice and war. One was ourresponse <strong>to</strong> the first Gulf War in the early 1990s. Iwas appalled <strong>to</strong> see <strong>Canada</strong> fall so quickly in<strong>to</strong> linewith U.S. foreign policy in supporting one dicta<strong>to</strong>rialgovernment (with oil) against another (withoil). This year <strong>Mennonite</strong> voting patterns in theU.S. reflect overwhelming support for a presidentialdoctrine of pre-emptive war that violates internationallaw at multiple levels.We continue <strong>to</strong> forget the lessons Vietnam taughtus about how governments create “truth” that suittheir own purposes. Have either Gulf Wars beenany more about justice than Vietnam was?<strong>Mennonite</strong>s have not spoken with unity on thesewars except <strong>to</strong> keep their own hands clean. I watchand worry about this <strong>Mennonite</strong> response.44
Hutterites inAlcatraz—As <strong>to</strong>ld by Dora MaendelIn 1874 when a delegation ofHutterite ministers from Russiainquired about immigrating <strong>to</strong>the United States. They were permitted an audiencewith the president. They <strong>to</strong>ld him they were ofGerman-Austrian background, God-fearing, hardworking,law-abiding farmers who practicedChristian Community of goods—an asset <strong>to</strong> anycountry, asking only <strong>to</strong> be permitted <strong>to</strong> quietly livetheir faith of peaceable, brotherly love.As such, President Grant responded, DakotaTerri<strong>to</strong>ry was exquisitely suited <strong>to</strong> their needs andthe government would be delighted <strong>to</strong> have themsettle there. They explained that their religion alsoincluded unequivocal opposition <strong>to</strong> swearing anoath, as well as any form of violence. Could hegrant them official exemption from militaryservice?It was his turn <strong>to</strong> explain. He might be president ofthe United States, he said, but it was not in hispower <strong>to</strong> grant anyone exemption from militaryservice— that was a matter for Congress —a verylengthy process. His<strong>to</strong>ry suggested, however, thatwhen a country was engaged in war, it <strong>to</strong>ok aboutfifty years before it became involved in another,and since the US had just concluded a very bloodycivil war nine years earlier, they could be reasonablyconfident that there would be several decadesof peace. On that basis they were welcome <strong>to</strong>settle in his country.As it turned out, the president was almost right,and the Hutterites spent the next forty years, establishinga number of colonies. Then World War Ihappened.Overnight they became enemy aliens, regarded withsuspicion by their neighbours because of their firmrefusal <strong>to</strong> participate in the war effort; and theiruse of the German language lent credence <strong>to</strong> therumours that they secretly supported Germany. Inone instance, colony lives<strong>to</strong>ck was s<strong>to</strong>len and soldand the money given <strong>to</strong> various organizationsinvolved in supporting the war effort. The RedCross returned its share of the money, when theyheard that it had been illegally obtained.In 1917, Congress passed a Conscription Act: Allmen between the ages of 21 and 31 were <strong>to</strong>register. With no Conscientious Objec<strong>to</strong>r Programin place, different groups responded <strong>to</strong> the call forconscription in different ways. The Hutterites wereadvised that when the letters of conscriptionarrived, the young men in question should comply,that is, go <strong>to</strong> the designated military camp andappeal <strong>to</strong> the commander there for permission <strong>to</strong>do domestic kinds work.When four young men from the Rockport Colonyreceived their letters in the spring of 1917, thebrotherhood agreed that they should go: Michael,Joseph and David Hofer and Jacob Wipf, theirbrother-in-law.Joseph’s wife wept when he <strong>to</strong>ld her. “It’s frightening,”he agreed, but we have <strong>to</strong> trust God,” hetried <strong>to</strong> comfort her. “Remember yesterday’ssermon about how God always finds a way <strong>to</strong> lookafter those who walk in His ways.”“I wish my faith were stronger.”“David is one of the examples mentioned—fleeingfor his life from King Saul. “I’ll be alone with thechildren—not knowing when you’ll be back.Another example is Die Kinder Israel in the desertanother—think of the many miraculous ways theyexperienced God’s goodness and protection.”“I had a terrible dream last night, a nightmare.”she says sadly. “Gophers were eating your <strong>to</strong>es!”“You know we can’t always rely on dreams.Probably, it has something <strong>to</strong> do with the prairiedogs we saw when we walked by the garden yesterdayevening.”“Yes. I know you’re right, but it’s such beautifulspring weather. And you’re leaving for an out-ofstatemilitary camp—Fort Lewis, Washing<strong>to</strong>n! Ican’t help worrying!”Next day, the whole community gathers for a tearful,heartrending farewell. Then the four are driven<strong>to</strong> Mitchell, South Dakota where they board thetroop train. It’s noisy and crowded. Soon, theothers notice them and start taunting. “Hey, youblack-bearded idiot!” someone says <strong>to</strong> David. “Youknow beards aren’t allowed in the military!”“We’re Hutterites.” Jacob tries <strong>to</strong> answer calmly.“In our communities, married men wear beards.It’s a biblical sign of simplicity.”“Simplicity, my foot! You’re just cowards!”45