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We are called to speak for the weak, for the voiceless, for the victims of our nation and for those it calls "enemy," for no document from human hands can make these humans any less our brothers [...] I have tried in these last few minutes to give a voice to the voiceless in Vietnam and to understand the arguments of those who are called "enemy" [...] Somehow this madness must cease. We must stop now. I speak as a child of God and brother to the suffering poor of Vietnam. I speak for those whose land is being laid waste, whose homes are being destroyed, whose culture is being subverted. I speak of the — for the poor of America who are paying the double price of smashed hopes at home, and death and corruption in Vietnam.
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Note: Rev. King was paraphrasing the Book of Proverbs 31:8-10 when referring to "speak out for the voiceless" and the rights of people who need justice.

 

Martin Luther King

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There is...a very obvious and almost facile connection between the war in Vietnam and the struggle I and others have been waging in America. A few years ago there was a shining moment in that struggle. It seemed that there was a real promise of hope for the poor, both black and white, through the Poverty Program. There were experiments, hopes, and new beginnings. Then came the build-up in Vietnam. And I watched the program broken as if it was some idle political plaything of a society gone mad on war. And I knew that America would never invest the necessary funds or energies in rehabilitation of its poor so long as adventures like Vietnam continued to draw men and skills and money, like some demonic, destructive suction tube. And you may not know it, my friends, but it is estimated that we spend $500,000 to kill each enemy soldier, while we spend only fifty-three dollars for each person classified as poor, and much of that fifty-three dollars goes for salaries to people that are not poor. So I was increasingly compelled to see the war as an enemy of the poor, and attack it as such.

 

Martin Luther King

 

This presidential race is the biggest dick contest in history. "Your dick is indecisive!" "Your dick started an unnecessary war!" "Your dick didn't get injured enough in Vietnam!" "Your dick didn't even go to Vietnam!" "Your dick is soft on terrorism!" "Your dick started terrorism!" "Your dick blamed Vietnam vets for atrocities that made all vets unable to come home to a hero's welcome." "Your dick forged its way out of military service!" Has this kind of dick-waggling happened before outside of a pro-wrestling context?

 

Margaret Cho

 

I must be true to my conviction that I share with all men the calling to be the son of the Living God. Beyond the calling of race or nation or creed is this vocation of sonship and brotherhood. And because I believe that the Father is deeply concerned, especially for His suffering and helpless and outcast children, I come today to speak for them. And as I ponder the madness of Vietnam and search within myself for ways to understand and respond in compassion, my mind goes constantly to the people of that peninsula. I speak not now of the soldiers of each side, not of the military government of Saigon, but simply of the people who have been under the curse of war for almost three continuous decades now. I think of them, too, because it is clear to me that there will be no meaningful solution until some attempt is made to know these people and hear their broken cries.

 

Martin Luther King

 

Scholars, who pride themselves on speaking their minds, often engage in a form of self-censorship which is called "realism." To be "realistic" in dealing with a problem is to work only among the alternatives which the most powerful in society put forth. It is as if we are all confined to a, b, c, or d in the multiple choice test, when we know there is another possible answer. American society, although it has more freedom of expression than most societies in the world, thus sets limits beyond which respectable people are not supposed to think or speak. So far, too much of the debate on Vietnam has observed these limits.

 

Howard Zinn

 

If you think this was an isolated incident, let me paraphrase Pastor Martin Niemoller, "First they came for the music faculty and I did not speak out because I was not a musician. Then they came for the psychologists and I did not speak out because I was not a psychologist. Then they came for the biologists and I did not speak out because I was not a biologist. Then they came for me and there was no one left to speak out for me."

 

Jon Appleton