It is this legacy that will be marked on 15 May, when the families
of 50 of those who made a stand as Conscientious Objectors (CO s) and refused
to fight come together to celebrate at the memorial in Tavistock Square, London.
The commemoration event is being organised by the First World War
Peace Forum - a coalition made up of Pax Christi, Conscience, Fellowship of
Reconciliation, Network for Peace, Peace News, Peace Pledge Union, Quaker Peace
and Social Witness, the Right to Refuse to Kill group and the Women's
International League for Peace and Freedom
The idea of having a conscientious objection to fighting in the
war was an unknown concept prior to the First World War but the Military
Service Act passed in 1916 formally established that right ( as well as bringing in conscription).
Since that time the right to conscientiously object has become a component part of the anti-war movement.
During the First World War there were around 10,000 CO s, this then grew to
66,000 by the time of the outbreak of the Second World War in 1939. The
harshness of treatment of those who refused to fight was not as severe by this
time also, with prison sentences less prevalent and for shorter periods.
Today, that right first established back in 1916, now has
international recognition, with a number of young Israel soldiers being the
latest successors to exercise the right not to fight with regards to Palestine.
The impetus to conscientiously object was largely driven by those
from different faith communities, with organisations like the Fellowship of Reconciliation
(FOR), born out of an ecumenical conference in 1914, looking at ways to prevent
the outbreak of war.
The FOR offered practical and emotional support to conscientious
objectors throughout the war, growing to a membership of 7,000 by 1917. There
was also the Quakers Friends Services Committee. Christians though also played
a major role in organisations like the 10,000 strong No conscription
fellowship.
Among those gathering on 15 May to commemorate the role of conscientious
objectors will be Cathy Attlee and Mary Dobbing.
A member of the FOR, Cathy’s grandfather, Thomas Attlee, went to
prison for his beliefs.
Thomas Attlee was the older brother of Clement, who later became
Prime minister in the post war Labour government. The two brothers were close,
both going to Oxford University, then onto work in the East end of London.
Clement and Thomas were very involved in community organisations and the early
formation of the Independent Labour Party.
It was at the coming of war, that the two men’s paths diverged,
though Clement remained a steadfast support to his brother throughout, despite
the differences of opinion on war. “My grandfather trained as an architect and
did other works. Clement wanted to fight,” said Cathy Attlee. “My father felt
he couldn’t go off to fight. His Christian beliefs would not allow him to
fight. He would not do non-combatant
community service.”
Cathy recalled how going before the appeals tribunal, Thomas
quoted the bible on the need to go beyond loving thy neighbour to loving thy
enemy. “Jesus refused to fight against the Romans, that was not his way,”
recalled Cathy.
Thomas served two years in a number of prisons, including Wormwood
Scrubs and Wandsworth, from 1917. Thomas wife struggled on during this period,
bringing up the family in Devon.
Thomas though did receive the support of friends, family,
religious and political groups. He had a steady correspondence throughout with
Clement, about socialism, the Labour Party and the merits of fighting or not
fighting. “Their mother said she did not know who she was proudest of, ”recalled
Cathy.
On release from prison, Thomas was never able to practice as an
architect or return to his work in the community in east end . He was isolated
to a degree, living in Devon with his family. But he was able to work as an
advisor on architecture for the Church of England. He also worked with the
Educational Association, helping provide education for the workers. “It was
hardest on my grandmother. If the war had not come they would have stayed in
the East end. She was involved there, active as a councillor. But she had to
drop out of that and life took another turn.”
Mary Dobbing’s grandfather Herbert suffered prison then isolation
in the community after the war.
Mary recalled, how when conscription came in Herbert was taken to
the Durham Life Infantry barracks and court marshalled. He then served a few
months in prison, before being rearrested on release and charged with
desertion. This approach to CO s of release and then re-arrest became known as
the “cat and mouse process.”
Herbert then spent the next 2.5 years in prison, being held in
solitary confinement for some of that time. “He used to stoke in the boiler
room and told how the Irish prisoners, who had been brought over from Ireland
after the Easter Rising, left out food for him,” said Mary.
Initially, he was denied books, though he later received letters
in books brought in by his later to be wife Gwen Cattell, who was a prison
visitor.
Herbert had been a teacher at the start of the war, so later when
he was allowed to mix with other prisoners he helped teach some to read and
write. A Congregationalist in the early days, he became a Quaker after the war.
Driven by his faith and war experiences Herbert devoted the rest
of his life to building bridges between peoples with education usually his tool
of choice. Between the wars he helped with the internationalist camps in France
that brought British and German children
together to share their common humanity.
Then during the Second World War, Herbert helped welcome refugee
jewish children to the Quaker school in Yorkshire. Post war, he became a
headteacher of a school in Lebanon and devoted much of the rest of his life to
educating people regarding the plight of the Palestinian refugees.
The pioneers in the First World War were treated very badly,
imprisoned for much of the war and ostracised afterwards.
In one
incident in May 1916 about 50 COs being held at Harwich, Seaford and Richmond
Castle were sent to France, and threatened with the death penalty. On the
‘Front Line’ they could be court-martialled and executed for disobeying orders.
They were
transported in secret by night to Southampton, but one of them managed to drop
a note from the train as they crossed London. This was picked up and
somehow the information reached the No-Conscription Fellowship (and their
families) that they were on their way to France. Once there they remained
defiant, despite the intimidation and brutal treatment - including in
some cases field punishment such as being ‘crucified’ for several hours on a
wooden frame or barbed wire. In June 1916 they were court-martialled and
sentenced to be shot, though this was immediately commuted to ten years penal
servitude. It meant being sent back to England.
Mary believes that activities like the celebration on 15 May are
very important to remind people that there is another side to war. “We
shouldn’t glorify war. The stance taken by the CO s was making a statement,
about a refusal to fight. If everyone took that stance, war couldn’t happen,”
said Mary.”The CO s took a decision, which sowed the seed in all of our
consciences.”
Mary shares the pacifist stance of her grandfather, believing that
war runs contrary to the teachings of Jesus. “The faith message of Jesus is one
of a non-violent way of life. It is about embracing the stranger and
difference, resolving conflict by turning the other cheek – war is the opposite
to that.”
The CO s were also almost counter cultural with regards to the
established churches of the time that were mainly pro-war. “The European Churches saw their interests in
supporting the governments of the day rather than being in line with their
faith. It is baffling how some in the Church can be so enthral to the
establishment,” said Mary, who also believes it is important for pacifists
today not to lose humanity in the way they view soldiers and the military.
Mary and Cathy believe the legacy of the CO s is that it is now
much more difficult for governments to contemplate going to war. “It is
difficult to imagine conscription again. In order to have a war you need the
support of the people,” said Mary, who does though concede that as weaponry has
become more sophisticated, with developments like nuclear weapons and drone
technology, it is more possible to have a major conflict without involving
large numbers of combatants as in the world wars.
Another legacy has been the growth of the anti-war movement. Mary
believes the actions of the CO s and the development of that tradition has made
more acceptable direct peaceful actions like those undertaken over recent years
by the Ploughshares activists, Father Martin Newell, Pat Gaffney and Chris Cole.
There is a support for that tradition of conscience and action.
She remembers that post the First World War there was no such tolerance.
The individual would find it difficult to find work, with CO s families
ostracised in the society for years afterwards.
“I’ll always remember my grandfather and other CO s with pride.
Events like the remembrance on 15 May are important because that stand made was
the right one and we need to continue to put over the anti-war message,” said
Cathy.
The story of the CO s is certainly an important one in the context
of the centenary remembrance events around the First World War, proving that peace
in its many different forms can come from war.