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Friday, November 01, 2024

An Interview With Carla Blank, Author of “A Jew in Ramallah”


 November 1, 2024
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Carla Blank in 2019, at the Museum of Modern Art’s exhibition, “Judson Dance Theater: The Work Is Never Done,” standing next to the poster for “Dance by 5,” an April 20-21, 1965 Judson Memorial Church performance including works by Carla Blank and Suzushi Hanayagi, Meredith Monk, Carolee Schneemann, and Elaine Summers. Poster design by Isamu Kawai. (Photo by Tennessee Reed)

Ishmael Reed: I’ve been reading these jazz biographies, where aspiring jazz musicians go to a concert and they see some great performer, and they either want an instrument like the one they have, or they want to imitate them. Now, when you were a child, did you ever go to some concert where you saw a great dancer and that inspired you?

Carla Blank: Oh, absolutely. Of course, Martha Graham. She was a great influence on my life and on my development as a dancer. She came to my hometown of Pittsburgh a number of times over the years. First in Pittsburgh or later in New York, and the American Dance Festival in New London. I saw her perform with her company in many of her signature works—Appalachian Spring, Every Soul is a Circus, Letter to the World, El Penitente, Night Journey, Diversion of Angels, Acrobats of God, Clytemnestra, and on and on. She was a woman who was widely recognized for her greatness during her own lifetime. Very unusual, especially for a dancer, and not even a ballet dancer but a modern dancer! I saw her give a speech at some sort of lady’s luncheon in Pittsburgh, where I was born and raised. I don’t remember what the occasion was—perhaps it was a fundraiser, necessary to afford to bring her company to town. There she was, elaborately dressed in a fitted brocade sheath, high heels, and satiny opera gloves that extended above her elbows, stating in her imposing manner her aphorisms, sayings she was famous for, one after the other: “Everyone is born with genius, but most people only keep it a few minutes” was a favorite. Another was: “There is a vitality, a life force, an energy, a quickening that is translated through you into action, and because there is only one of you in all time, this expression is unique. And if you block it, it will never exist through any other medium and will be lost.” And of course her belief that dancers are the “acrobats of God.”

Ishmael Reed: Your mother took you to these places?

Carla Blank: We went as a family, but she was the driving force behind all this. Well, my mother and the organization she belonged to, where I was trained as a young dancer. It was called Contemporary Dance Association, and they were housed in the Arts and Crafts Center as one of a community of ten arts groups. There my teachers were Rose Mukerji and Rose Ann Lohmeyer, who both had attended summer dance workshops at Bennington College in the 1930s and early 1940s, where the then-greats of modern dance, including Graham, Doris Humphrey, Charles Weidman and Hanya Holm were in residence.

Ishmael Reed: So they brought those techniques to their training in Pittsburgh.

Carla Blank: Yes, that was basically how I was trained, in the early classic modern dance techniques, rather than the way that much of my generation was being trained by the 1950s and 60s, which mixed in ballet training—something not allowed by the old school revolutionaries. Then I also saw concerts by other dancers who influenced me, like Balasaraswati who practiced the Bharatanatyam style of classical Indian dance, and Uday Shankar, who fused classical traditional Indian dance traditions with European theatrical techniques.

Ishmael Reed: Is he related to the musician Ravi Shankar?

Carla Blank: He was Ravi’s brother, and, if I am not mistaken, they would appear together, using the great raga improvisational form to structure their performances. And there was another Indian company who came to Pittsburgh a few times, who presented the traditional Kathakali style, a more martial arts based form danced by men, with elaborate masks, voluminous multicolored costumes and drums. Great flamenco dancers and their companies stopped in Pittsburgh also. I especially remember Carman Amaya and José Greco. And Pearl Primus. She came to Pittsburgh twice with, as I remember, a concert of solo pieces influenced by her anthropological studies in Africa and the Caribbean. I’d never seen anyone jump like that. Actually, there weren’t many modern dance touring companies when I was growing up in the forties and fifties—maybe six or seven companies. And because the Contemporary Dance Association sponsored many of them, sometimes dancers would stay at our home.

Ishmael Reed: Like who?

Carla Blank: Like members of the Dudley-Maslow-Bales company, which was headed by Jane Dudley, Sophie Maslow, and William Bales. Sophie Maslow and Jane Dudley had been featured dancers in Graham’s company. Bales appeared with the Humphrey-Weidman company. As I remember, a lot of this company’s work was based in folk tales and folk songs. I think that’s where I saw Donald McKayle’s now classic Games for the first time.

Ishmael Reed: So your mother rented out rooms.

Carla Blank: Not rented, just hosted modern dancers as guests because she was part of the Contemporary Dance Association, which presented most of them in concerts. Because nobody had any money. The dancers and us. And so I was able to be up close and personal with these dancers, seeing their exhaustion, their dedication. Important, unforgettable life lessons.

Ishmael Reed: What other companies? Did any members of Jose Limón’s company stay at your house?

Carla Blank: I’m not sure if any company members stayed at our home, but I remember ironing their costumes for the Moor’s Pavane. And being surprised at the weight of the fabric of those costumes.

Ishmael Reed: How old were you?

Carla Blank: Maybe ten, twelve, something like that. Limón choreographed the piece as a quartet, based upon Shakespeare’s Othello. Limón danced Othello, Louis Hoving danced Iago, Betty Jones danced Desdemona, and Pauline Koner danced Emilia. Set to Henry Purcell’s music, that great dance is considered one of the classics of modern dance. It influenced me, certainly.

Ishmael Reed: Your mother, did she pay for your lessons?

Carla Blank: Fortunately, she managed to find scholarships for me. I was a gifted child who just loved to dance. Starting when I was very young, I would dance when any music played on our record player. By the age of five, I was given scholarships to study modern dance, plus piano, and then violin, and by third grade I left public school to attend Falk Elementary School, an experimental private school attached to the University of Pittsburgh’s Education department. Falk needed girl students, so two of my sisters and I benefitted from scholarships, which made it possible for us to go there. I spent much of my time at Falk collaborating with the music teacher, Mimi Kirkell, and other students in the school, making multidisciplinary performance works. That was a big influence on how I have lived my performance life. And other tuition waivers or scholarships continued throughout my college years. By the time I graduated in 1963, the once revolutionary dance styles I had studied had become the academy, so I sought out the next revolution, which in New York City was happening at Judson Memorial Church.

Ishmael Reed: And you were part of that movement. So who were some of the people you met? Dancers who are now well known?

Carla Blank: For instance, my junior year of college I transferred to Sarah Lawrence College where two students who are well-honored artists were in classes with me: dancer/choreographer Lucinda Childs was one year ahead of me, and composer/ vocalist/choreographer/director/filmmaker Meredith Monk was one year behind me. They have Judson connections. A dancer in Paul Taylor’s company for many years, Carolyn Adams, was also one year or two years behind me, I’m not sure which. And then Beverly Emmons, who was one year behind me, became a major lighting designer for dance and theater.

Ishmael Reed: What was the first time you went to Judson? Do you remember?

Carla Blank: I thought I attended my first choreography workshop in the fall of 1963, following my graduation from college, but when I checked the dates in dance scholar Sally Banes’ Terpsichore in Sneakers and Democracy’s Body, she sets the last Judson workshop session in Fall, 1964. (Musician Robert Dunn started leading these workshop sessions in the fall of 1961.) Other than a concert by Judson participants I attended that summer of 1963, this was what I remember as the beginning of my association with Judson. The session was located in the East Broadway loft of Judith Dunn, who at the time was married to Robert Dunn. Among those I recall being there were Judith Dunn, of course, Yvonne Rainer, Robert Morris, Elaine Summers, Sally Gross, Steve Paxton, Deborah Hay, maybe Alex Hay and Tony Holder, and Lucinda Childs who did a spectacular piece, Street Dance, walking along the sidewalk across the street from the loft as we observed from a window above, while a recorded monologue of her voice described exactly what she was seeing, coordinated by a clock-timed score, down to the second. I think that’s where I met Elaine Summers and Sally Gross, with whom I performed and became friends. I can’t remember Robert Dunn’s weekly assignments, but it was very fortunate that I was able to have that workshop experience.

Ishmael Reed: Well, Marcel Duchamp was Judson. He killed modernism. I mean, his ideas influenced your directing of those elderly residents at the Home for Jewish Parents in Oakland—walking as dance, placing their daily life on stage for their families to see. That’s life as art.

Carla Blank: Right. The two performance projects I directed at the Home remain among my all-time favorites.

Ishmael Reed: How many scores did you write and perform at Judson?

Carla Blank: I think I performed at Judson around twelve times or so between 1963-1966. One big event was Concert #13, performed Nov. 19-20, 1963, whose program was titled “A COLLABORATIVE EVENT with ENVIRONMENT by Charles Ross.” Turnover was my score within that event, in which I directed the women performers to overturn a huge, very heavy, welded steel pipe sculpture by Ross. I also performed in another piece during that program, Room Service, a piece credited to Rainer and Ross, in which three teams of three people each, in the manner of the game Follow the Leader, moved around the Judson sanctuary amidst the tires, mattresses, welded sculptures, ropes, ladders, metal folding chairs and other stuff that Ross had assembled. Sally Gross and I were on the team that Yvonne led. In 1964 there was a big intermedia piece directed by Elaine Summers, Fantastic Gardens, where I performed a ballroom style couple dance with Rudy Perez, costumed in a slinky black ankle length slip dress. Another event I danced in that year that has been talked about a lot, maybe because it was such a campy outlier to the prevailing Judson aesthetic, was a story ballet choreographed by Fred Herko: Palace of the Dragon Prince, set to music by Berlioz and St. Saens. Then besides performing a couple of my own improvised pieces, mostly best forgotten, Sally and I performed two duets in 1964—Untitled Duet and Pearls Down Pat—plus I improvised in one of her own pieces, In Their Own Time, and collaborated with Elaine Summers on Film-Dance Collage. In 1965 I performed one solo improvisation, Untitled Chase, for Arthur Sainer, a playwright who was also a Village Voice theater critic at the time, and somewhere along those years I was in pieces by Aileen Passloff and Meredith Monk and happenings by Ken Dewey and Al Hansen, although Hansen’s took place at a private estate on Long Island which included a swimming pool. For me, the most important work I created and performed at Judson was Wall St. Journal, in 1966, which was my fourth collaboration with Japanese dancer Suzushi Hanayagi. It was motivated by two real life events: the death of Suzushi’s two-week-old baby girl and the then-expanding Vietnam War. It revealed to me how I needed to find my own ways of working. To tell the truth, for me, a lot of what went on at Judson was good to experience as a performer, but as audience, was better to contemplate in theory. I was never completely in love with having abstraction be the sole motivation for my work—most often there was some narrative going on in my mind too—what you might call “social realism” behind the abstraction.

Ishmael Reed: You dealt with politics which critics viewed as a no-no during that time. A lot of these critics were former radicals themselves but got scared into art for art’s sake by McCarthy. What was the first play that you directed?

Carla Blank: I think it might have been a medieval mystery play, The Second Shepherds’ Play, that was performed by high school girls, my students at Convent of the Sacred Heart in San Francisco. That school, built like a castle in 1915 by James Leary Flood, one of San Francisco’s robber barons, had a beautiful wood-lined space similar in design to early Renaissance theaters, where I taught dance and drama classes from 1974-1976, so the setting was already there for the taking.

Ishmael Reed: And so did you get the hook for directing then?

Carla Blank: Yes, it was a fresh challenge, partly inspired because my students were more interested in drama than they were in dance. That high school was probably the first place where I really worked on developing how to direct plays.

Ishmael Reed: Didn’t you know a lot about directing before then…?

Carla Blank: Of course I had been directing myself and other people in dance works. And from a very young age, I saw a lot of theater, read a lot of plays, studied mime at Carnegie Tech (now Carnegie Mellon University) with Carlo Mazzone, and Dalcroze eurhythmics with Cecil Kitkat, and took courses in theater theory and design with Wilford Leach and scene study with Charles Carshon at Sarah Lawrence. Actually, the way I was trained as a dancer was similar to the way actors are trained in the Stanislavski method. When I choreographed my first big solo to Ravel’s Pavane for a Dead Princess, around the age of thirteen, Rose Mukerji coached me by having me tell her what I was thinking: what is this, why are you doing that? For every action in the dance. That approach, which must have been consistent with Graham’s, was really the polar opposite of how, for instance, people worked at Judson, where you might be variously asked to execute a task, or follow a list of rules, like rules of a game, or decipher a visual score like a musician would interpret a musical score.

Poster by Aldo Tambellini for a multi-disciplinary performance collaboration with visual art projections by Aldo Tambellini, poetry by Norman Pritchard and Ishmael Reed, and dance by Carla Blank. Performed at Columbia University’s International House and the Bridge Theater, in 1965.

Ishmael Reed: So you’ve directed a bunch of stuff since then?

Carla Blank: Oh yes—My training to direct theater works was mainly through on the job by the seat of my pants style training— figuring it out with non-professional actors in schools or community arts programs. I read a lot of books by directors, taking clues from what I could glean from their methods that would apply to whatever I was directing. I studied Viola Spolin, especially for ways to warm up actors and develop an ensemble out of a pick-up group Constantin Stanislavski, Richard Boleslavsky, and various American Method style directors for creating back stories and motivations Antonin Artaud and Bertolt Brecht for their alienation and critical techniques and those experimenters who were being watched in the 60s and 70s like Jerzy Grotowski, Joseph Chaikin, Augusto Boal, Tadashi Suzuki. Many of the pieces were original works, written by the students, which is a way I really enjoy working. And some were existing plays like Bertolt Brecht’s He Who Says Yes, He Who Says No, Twelve Angry Jurors by Reginald Rose, Thornton Wilder’s Our Town, The Day Room by Don DeLillo, Jean Giraudoux’s The Madwoman of Chaillot, Agatha Christie’s The Mouse Trap, and David Ives’ one act plays. Plus you helped write a play for the Berkeley high school students, Poppa Bizzard’s Feast, weaving together tales that all the participants had created for themselves as an animal character. And a high school production of your play, Mother Hubbard, convinced Miguel Algarin to bring it to the Nuyorican Poets Café as a musical. Later, I again directed a non-musical Mother Hubbard, for a literary conference in Xiangtan, China, in a production performed in English by Chinese college students.

Ishmael Reed: But some of these works were viewed as though you were doing adult theater, reviewed in the newspapers. In the San Francisco Chronicle.

Carla Blank: Yes. When I was teaching at Arrowsmith, a private Berkeley high school that no longer exists, I was often able to arrange to have these works mounted in U.C. Berkeley’s well-appointed theaters, which were located a short walk from the school, besides being allowed to borrow items from the U.C. drama department’s great cache of costumes and set pieces. Those spaces and design elements helped frame the productions to their advantage. And then there were the works I co-directed with Jody Roberts for the Children’s Troupe, the performing arm of our non-profit after-school program where the performers ranged from five to eighteen years of age. We and the children created original works between 1979-1992, often in collaboration with other adult artists. The performances happened at libraries, arts festivals, parks, senior citizen centers, shopping malls, schools, theaters, and museums. We even opened an AIA national convention with a performance called “Horse Ballet” in San Francisco’s Union Square, inspired by the equestrian spectacles in sixteenth and seventeenth century European courts. (There is a little more information about horse ballets in my book review, “Apollo Could Be a Bitch: Jennifer Homans’s Coffee Table Ballet.”) These were some of the most exciting projects I ever worked on. Nothing like the magic of young performers. My directing wasn’t limited to working with children and young adults. I continued to work with adults, sometimes trained professionals and sometimes not. From 2003-2011, I worked as dramaturge and director of The Domestic Crusaders by Wajahat Ali, following a day in the life of a Pakistani-American family. From 2008-2010 I worked with director/designer Robert Wilson on KOOL-Dancing in My Mind. I write about that work in my essay, “Suzushi Hanayagi in Mulhouse.” In 2013, I lived in Ramallah, Palestine, co-directing Palestinian and Syrian actors in an Arabic translation of American Philip Barry’s play, Holiday, at the Al-Kasaba Theatre and Cinematheque, which presented this production in partnership with the American Consulate General in Jerusalem. My essay, “A Jew in Ramallah,” recalls that experience. From 2013-2017 I was dramaturge and director of an international cast of dancer/actors and musicians in Yuri Kageyama’s News From Fukushima: Meditation on an Under-Reported Catastrophe by a Poet. And most recently I directed two productions of your plays Off-Off Broadway at Theater for the New City: The Slave Who Loved Caviar,” which I also choreographed and a “Living Newspaper” styled play, The Conductor.

Carla Blank giving notes to the cast of The Conductor, a play by Ishmael Reed. Sitting on the stage set, in the process of being prepared for the premiere run at Off-Off Broadway’s Theater for the New City are, left to right: CB with open notebook, Emil Guillermo, Imran Javaid, Kenya Wilson, and Laura Robards. (Photo by Ishmael Reed)

Ishmael Reed: And then, you started writing books, beginning with Live On Stage!, which was based on your experiences with children, right?

Carla Blank: Yes, I think that was a twenty-year project as I began writing about my teaching experiences in the late 70s or early 1980s and it eventually evolved into a two-volume textbook, co-authored with Jody Roberts, to help classroom teachers integrate arts into their basic curriculum. The anthology mixes performing arts traditions from around the world, making cross disciplinary connections and generally expanding concepts of theater training to include traditional and experimental techniques. Everything was grounded in classroom and workshop experiences. Besides being used in schools around the country, it was officially adopted in four states: Tennessee, Idaho, Mississippi, and North Carolina, all places that I have barely stepped foot in, so that was amazing.

Ishmael Reed: And then you did Rediscovering America, the Making of Multicultural America, 1900-2000.

Carla Blank: That timeline book was inspired by my students at U.C. Berkeley, where I taught a course in twentieth-century art innovations on and off during the 1990s. When I realized many of the students didn’t have much background in events that surrounded developments in the art world, I put together a timeline as part of their course materials to help them better understand the governmental, technological, and social changes that were occurring along with the artistic innovations. The timeline expanded as I continued to teach the course. Students suggested innovations they felt important to include, as eventually, once I signed a contract to write the book, did members of the Before Columbus Foundation, who also wrote the introductions to each decade, and many scholars and artists who wrote sidebars and served as consultants. That was about a ten-year project. The first essay in this collection, “Postmodernism,” was written for Rediscovering America.

Ishmael Reed: Next was the architecture book, Storming the Old Boys’ Citadel: Two Pioneer Women Architects of Nineteenth Century North America.

Carla Blank: Another ten-year or so project. You provided the impetus for that book, when you returned from a trip to Buffalo with a tale about how you noticed a plaque on the outside of a downtown hotel saying that it had been designed by Louise Blanchard Bethune, the first professional woman architect in the United States, who started practicing before the turn of the twentieth century. You had never noticed the building while growing up in Buffalo, and you wondered how it had fallen into such a state of disrepair, given this architect’s history. Since I had never heard of Bethune, I began researching her life. As a woman working in the male-dominated field of architecture, Bethune’s story appeared very similar to stories I had learned about women scientists and other twentieth-century women professionals while writing Rediscovering America. It sounded like an important story to tell. Once Robin Philpot, publisher of Baraka Books, expressed interest in publishing it, Canadian architectural historian Tania Martin agreed to join the project. She wrote about Mother Joseph of the Sacred Heart, a Québec-born nun who is credited with architectural works built in the Pacific Northwest, following her arrival in the Oregon Country in 1856. Three essays relate to how this project evolved from 2006-2014: “Neglecting A Grand Old Lady,” “How Buffalo’s Hotel Lafayette Went from Fleabag to Fabulous,” and “Storming the Old Boys’ Citadel.”

Ishmael Reed: You’ve performed as a jazz musician. So now you have been heard internationally all over Europe and in Japan as a violinist.

Carla Blank: I was trained as a classical violinist, and still need to have a score to read as I don’t improvise. I have heard the early jazz violinists didn’t improvise either.

Ishmael Reed: Veteran jazz musicians at the Sardinia Jazz Festival admired your tone, and the CD The Hands of Grace on which you perform is a best seller in Japan. You also appeared on the CD For All We Know, featuring David Murray and Roger Glenn. Tell me about the essays in this book.

Carla Blank: Yes, the twenty-three essays in this book were written over the past twenty years. Like those books I wrote and edited that we’ve talked about here, many were inspired as a way to bring attention to events and individuals who have been forgotten or widely neglected in most historical and critical accounts. Or who I felt just deserved more attention. They mainly appeared in the Wall Street Journal, ALTA Journal, and online at CounterPunch and Konch magazine, and in published anthologies.

Ishmael Reed: How old were you when you got your first award nomination down there at the Los Angeles Press Club?

Carla Blank: Those happened in 2022 and again in 2023. So I was 81 and 82.

Ishmael Reed: You are competitive with some of the top journalists in the country.

Carla Blank: Funny.

Ishmael Reed: So what’s next? I mean, we’ve gone through about four careers here.

Carla Blank: Yes. I’ve been directing your newest play, The Shine Challenge, 2024. And I have a couple more book projects in mind.

Published with permission from Baraka Books.

Wednesday, June 26, 2024

CANADIAN, EH 

Mourning Donald Sutherland, The Antiwar Activist

It is with great sadness that I note the passing of actor Donald Sutherland. Many will eulogize his roles in M*A*S*H, The Hunger Games, and a variety of other famous movies. My memory of him is much more radical.

When the US invasion and occupation of Viet Nam was raging, Donald Sutherland, the Canadian actor, toured American stateside military bases, performing a dramatic reading of a scene from Johnny Got His Gun, a novel by American novelist and screenwriter Dalton Trumbo. I was barely out of prison, having served time for mutiny, and now back doing anti-war GI organizing at Fort Lewis when Sutherland came through. Somebody had rented a large hall, and invited soldiers from the base to come hear Donald Sutherland for free. He was well known among the troops because he had played Hawkeye in M*A*S*H, which garnered him a nomination for a Golden Globe Award for Best Actor.
About a thousand GIs showed up for what was an indoor anti-war rally. The anti-war GI movement was in full bloom, like fruit trees in spring. The soldiers in the crowd that night had a sense of their movement, and that history was on the side of those who resisted the war. The highlight of the event was when Donald Sutherland took the stage to read from Johnny Got His Gun. The passage is a call for soldiers to turn their guns around on the masters of war.
Imagine the tension, the excitement, the other-worldliness of such an event. American soldiers, crowded together in a hall just off base, hearing this exhortation – in the midst of war, and a war effort that had run up against unprecedented fragging (the killing of one’s own officers). It was 1971. During the US war against Viet Nam, some 900 to 1,100 documented fraggings occurred in the American military in the four years 1968-1971 (Wikipedia says 900, but only counts use of fragmentation grenades, not firearms). And there, in the midst of it all, was Donald Sutherland, reading this passage inciting soldiers to shoot their own officers.
There is very little in literature concerning this sort of rebellion among soldiers. One place you find it is in Charlie Chaplin’s movie, The Great Dictator, where Charlie Chaplin, playing a Jewish barber disguised as Der Fuhrer, has to give a speech to the assembled troops. He can’t bring himself to give a hate speech, but gives a “turn-the-guns-around” speech instead.  Then there’s a poem called “Warriors” by American communist Mike Quinn, first published in People’s World in 1940. Bob Dylan’s great song, “Masters of War” is surely going in that direction. But the only other place where I know this call exists is in an American novel, Johnny Got His Gun, by Dalton Trumbo, published in 1939. It won the National Book Award that year. It was from this book that Donald Sutherland gave his readings. At the end of this email, I’ll append the passage from the book, in case you’d like to read it without wading through the rest of the book.
For you film buffs, who saw the movie version of Johnny Got His Gun,” directed by Dalton Trumbo, but never read his book, I have to tell you that you missed the turn-the-guns-around speech. Having witnessed Donald Sutherland give the speech in person back in 1971, I went to see the movie version of “Johnny” at a little arthouse theater in Seattle. It must have been in the early 1980s by then. The small theater was full. I was excited to see the flick, because I had witnessed Donald Sutherland reading the book to GIs. To be honest, the movie is not nearly as compelling as the book. Hard to film a guy’s inner thoughts, for one thing. The flick had come out in 1971, but I was too busy being an activist and raising kids to see it when it was released. I was a bit surprised to see Donald Sutherland playing a small role in the flick (as Jesus). It passed my mind that being in this movie was why he knew to go around reading the book to GIs. I impatiently suffered through the movie, eager for what I felt was the main event, that final turn-the-guns-around speech. The movie got down to the final few seconds, and to my horror, it ended without the speech! It just wasn’t there. So as the credits rolled, I dashed out of the auditorium and into a nearby used book store, where I demanded and bought an old copy of the book. Running back into the theater, where an after-movie discussion was just beginning, I ran right up on the stage, and stopped everything. I explained that the most important part of the book was missing from the movie. I told the crowd the story of how I had heard the speech read by Donald Sutherland down in Tacoma to that crowd of American soldiers, and how it was what made the book worth-while. Then, channeling my best imitation of Donald Sutherland, the accomplished dramatic actor, I read them the speech.
I have no way of knowing why the speech didn’t make the movie. I have my suspicions, though. Dalton Trumbo (Remember him? He was the blacklisted communist screen writer who added the famous “I’m Spartacus” solidarity scene to his screen play for the Spartacus movie.) Dalton Trumbo wrote “Johnny” back in the 1930s, after WW I. The so-called “war to end all wars”, was widely seen as an imperialist war, a fight between slave masters over who got all the slaves. The CPUSA was definitely and completely against imperialist war back then, and Johnny Got His Gun reflected that line. What could be more against imperialist war than a call to the troops to turn their guns around on their masters?
But then the Nazis invaded the Soviet Union, and the attitude of the Party changed. It was no longer an imperialist war in their minds, but a war to defend the Russian revolution. And then the US entered the war. Trumbo quietly shelved the book and refused to reprint it. Thirty years later, Trumbo wrote the screen play for the movie, based on his book, and went on to direct the movie version. I don’t know if Trumbo ever dropped out of the Communist Party, which of course might explain his decision to leave the critical scene out of the movie. But by then the CPUSA had really pulled in its horns anyway. It had borne up under the repression of the witch hunt days of the late 1940s and 50s. Then, once the excesses of Stalin were revealed in the mid-fifties, the Party suffered a massive loss of membership as droves of the disillusioned fled the CP in horror. By the Viet Nam era, the Communist Party had taken on a “peace” tenor rather than a revolutionary stance, which is one reason the “New Left” arose. So whether it was Trumbo losing his revolutionary edge, or the CPUSA, things had changed to the point where that section – the most important section of the book, in my mind – didn’t make it into the film. Frankly, that leaves the film’s story ending in horror rather than defiance, and leaves the book as the only source for this passage.
Anyway, Donald Sutherland went around reading the passage to American soldiers, and as if that wasn’t enough, he then joined Jane Fonda, along with Holly Near, Country Joe McDonald, Len Chandler, Rita Martinson, and other Hollywood luminaries in touring American military bases in the US and throughout Asia with an anti-war variety show called “FTA.” I was still organizing anti-war GIs in Tacoma when the FTA tour played in the old wrestling arena there. The stars all came to my house before and after the show, so I can honestly say I had a brief personal connection with them. Again, thousands of soldiers turned out to hear Donald Sutherland read his passage, and for Country Joe McDonald to lead them in singing “We love Ho Chi Minh.” Those were unprecedented wartime moments, and give a clear sense of why the US lost that war. Later, a movie, directed by Francine Parker, documents some of the “FTA” performances. I think the film is still available on Netflix, if you want to watch Donald Sutherland do part of his reading.
Donald Sutherland later starred in Bethune: The Making of a Hero, where he plays Canadian doctor Norman Bethune, who went to China in support of the Chinese revolution. Bethune was a real person, and having heard Sutherland give his anti-war speech, I was not surprised that he would take on such a role. And it is for these reasons, that I salute his life, and regard him as a fallen hero. While others are remembering him for some of his more famous work, I’ll always remember him for reading the turn-the-guns-around speech.

If you want to read the speech below, which I painstakingly typed from Johnny Got His Gun, here it is. The “he” is the soldier Johnny, wounded beyond all despair, after his request to be put on display as an anti-war object lesson is refused by the authorities.

 


And then suddenly he saw. He had a vision of himself as a new kind of Christ, as a man who carries within himself all the seeds of a new order of things. He was the new messiah of the battlefields, saying to people “As I am, so shall you be.” For he had seen the future. He had tasted it and now, he was living it. He had seen the airplanes flying in the sky. He had seen the skies of the future, filled with them – black with them – and now, he saw the horror beneath. He saw a world of lovers, forever parted; of dreams never consummated; of plans that never turned into reality. He saw a world of dead fathers and crippled brothers, and crazy screaming sons. He saw a world of armless mothers clasping headless babies to their breasts, trying to scream out their grief from throats that were cancerous with gas. He saw starved cities, black and cold and motionless, and the only thing in this whole dead terrible world that made a move or a sound were the airplanes that blackened the sky and far off, against the horizon, the thunder of the big guns and the puffs that rose from barren, tortured earth when their shells exploded.

 

That was it. He had it. He understood it now. He had told them his secret, and in denying him, they had told him theirs.

 

He was the future. He was a perfect picture of the future, and they were afraid to let anyone see what the future was like. Already they were looking ahead. they were figuring the future and somewhere in the future they saw war. To fight that war, they would need to send men, and if men saw the future, they wouldn’t fight. So they were masking the future, they were keeping the future a soft, quiet, deadly secret. They knew that if all the little people, all the little guys saw the future, they would begin to ask questions. They would ask questions and they would find answers and they would say to the guys who wanted them to fight – they would say, “You lying thieving sons-of-bitches, we won’t fight. We won’t be dead. We will live! We are the world. We are the future and we will NOT let you butcher us, no matter what you say, no matter what speeches you make, no matter what slogans you write. Remember it well; we, we, WE are the world. WE are what makes it go round. WE make the bread and cloth and guns. WE are the hub of the wheel, and the spokes–and the wheel itself. Without us you would be hungry, naked worms, and WE will not die. WE are immortal. WE are the sources of life. WE are the lowly, despicable, ugly people. WE are the great wonderful, beautiful people of the world, and we are SICK of it. We are utterly weary. We are done with it forever and ever, because WE are the living, and WE will not be destroyed.

If you make a war, if there are guns to be aimed, if there are bullets to be fired, if there are men to be killed, they will not be us. They will not be us, the guys who grow wheat and turn it into food, the guys who make clothes and paper, and houses, and tiles – the guys who build dams, and power plants, and string the long moaning high tension wires. The guys who crack crude oil down into a dozen different parts, who make light globes and sewing machines and shovels and automobiles and tanks and guns – oh, no! It will not be US who die. It will be YOU.

It will be YOU – you who urge us on to battle. YOU, who incite us against ourselves. YOU, who would have one cobbler kill another cobbler. YOU, who would have one man who works kill another man who works. YOU, who would have one human being, who wants only to live, kill another human being who wants only to live. Remember this. Remember this well, you people who plan for war. Remember this, you patriots, you fierce ones, you spawners of hate, you inventors of slogans. Remember this, as you have never remembered anything else in your lives.

We are men of peace. We are men who work and we want no quarrel. But if you destroy our peace, if you take away our work, if you try to range us one against the other, we will know what to do. If you tell us to make the world safe for democracy, we will take you seriously, and – by god and by Christ – we will make it so. We will use the guns you force upon us. We will use them to defend our very lives – and the menace to our lives does not lie on the other side of a no-man’s-land that was set apart without our consent. It lies within our own boundaries, here and now. We have seen it, and we know it.

Put the guns into our hands, and we will use them. Give us the slogans, and we will turn them into realities. Sing the battle hymns and we will take them up where you left off. Not one, not ten, not ten thousand, not a million, not ten millions, not a hundred million, but a billion, two billions of us – all the people of the world. We will have the slogans and we will have the hymns, and we will have the guns and we will use them and we will live. Make no mistake of it, we will live. We will be alive, and we will walk and talk and eat and sing and laugh and feel and love and bear our children in tranquillity, in security, in decency, in peace. You plan the wars, you masters of men. Plan the wars and point the way, and we will point the gun.

Vietnam-era GI organizer Randy Rowland, a member of Veterans For Peace in Seattle.

Donald Sutherland: Soldier in France
excerpt from Fuck the Army (FTA).  Here the actor  reads from Dalton Trumbo (one of the Hollywood Ten accused of being communists) Johhny Got His Gun;  the tale of a WWI soldier mortally wounded his monologue is about what is left of man maimed in the trenches of a war created by the bosses of both sides 

Donald Sutherland: Remembering a Peacemaker

 

 JUNE 24, 2024
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Donald Sutherland, 1972.

The world just lost a great actor and a notable peace advocate. Donald Sutherland died on June 20, 2024, aged 88. Known globally for his compelling roles in films like Kelly’s HeroesMASH, and The Hunger Games, Sutherland was much more than an accomplished actor. He was a relentless advocate for peace and social causes.

Sutherland’s advocacy for peace was evident throughout his career, but it was during the Vietnam War that his commitment was most prominently displayed. His vocal opposition to the war led him to support the Indochina Peace Campaign, an initiative aimed at ending U.S. aggression in Vietnam and promoting peace in the region, and to co-organize the FTA (officially Free the Army, often written with a different F-word) tour alongside Jane Fonda.

This series of anti-war shows was performed around the world for American troops, providing a counter-narrative to the pro-war USO (United Service Organizations) tours. Sutherland’s support of Vietnam Veterans Against the War and his participation in these performances was a courageous act of defiance against an unpopular and devastating conflict.

With Jane Fonda, Sutherland produced a documentary about their FTA tour. It featured skits and anti-war songs, interspersed with Black G.I.s talking about their experiences of racism in the Armed Forces. The documentary ended with Sutherland reading a quote from Dalton Trumbo’s 1938 anti-war novel Johnny Got His Gun“Remember this well you people who plan for war. Remember this you patriots, you fierce ones, you spawners of hate, you inventors of slogans. Remember this as you have never remembered anything else in your lives. We are men of peace, we are men who work, and we want no quarrel.”

Soon after its release, the documentary was pulled from American cinemas under mysterious circumstances. Sutherland, like many anti-war campaigners, was the subject of the FBI’s surveillance and efforts to discredit his anti-war activism, but he remained undeterred. His resilience and dedication to promoting peace and justice made him a leading figure in the anti-war movement.

Sutherland’s anti-war campaigning continued, and he was critical of the policies of George W. Bush’s administration. “They do not care about Iraqi people,” he told a BBC interviewer in 2005. “They do not care about the families of dead soldiers. They only care about profit.”

In his later years, Sutherland continued to be a vocal advocate for pressing global issues. At the Venice Film Festival in 2019, alongside Mick Jagger, he criticized global political leaders for failing to address climate change. “It’s the same in Brazil, and they will be torn apart in England,” he said. “When you’re my age, when you’re 85 years old and you have children and grandchildren, you will leave them nothing if we don’t vote those people out of office in Brazil, London [and] Washington.”

“They are ruining the world,” Sutherland said. “We have contributed to the ruination of it, but they are ensuring it.” Asked about the climate change protestors at the festival, he said, “They have to fight harder… And they have to get as much support as they can among all of you.”

Donald Sutherland’s legacy as a peacemaker is one of courage, compassion, and unwavering dedication to justice. His contributions to the arts, social causes, and the anti-war movement have left an indelible mark on the world. His memory will continue to inspire future generations to stand up for peace and justice, following in the footsteps of a true peace-promoting giant.

Donald Sutherland’s enduring legacy is a testament to the power of conviction and the relentless pursuit of a better world.

Chris Houston is the President of the Canadian Peace Museum non-profit organization and a columnist for The Bancroft Times.