“Drawing on extensive primary sources, Kramer describes the inter-war peace movement that gave birth to many conscientious objectors” (Military History Monthly). Even today, most histories of the world wars focus on those who fought. Those who refused to do so are often overlooked. It is perhaps only recently that their bravery and extraordinary principles are being recognized. In the First World War, 16,000 men in Britain became the first ever conscientious objectors, and were reviled and brutalized as a result. The conscientious objectors of the Second World War—both men and women—did not experience the same treatment as those earlier COs, but to some extent it was a harder stand to take. It was not easy to refuse to fight in the face of Nazism and Fascism, when large areas of Europe were occupied and when almost the entire British population was organized for total war. Conscientious Objectors of the Second World War: Refusing to Fight tells the stories of these remarkable men and women who bravely took a stand and refused to be conscripted. To bring this fascinating subject to life, Ann Kramer has used extensive prime sources, such as interviews, memoirs, contemporary newspaper accounts, letters, and diaries. Working from these and other sources, she asks who these men and women were who refused conscription and killing, what their reasons were for being conscientious objectors, and how they were treated. The book finishes by exploring their achievements and impact, suggesting that their principles and influence continue to this day. “[Kramer shows] conscientious objectors in all their infinite variety.” —Peace News

Civilian Public Service Camp 135 at Germfask, Michigan was a bubbling cauldron whose story is finally exposed. Here Jane Kopecky reveals the nearly-forgotten story of Camp Germask, where some of the most ardent war-resisters among World War II conscientious objectors were held for 13 months in 1944 and 1945. Opponents of the war and conscription on a variety of religious, pacifist, or political grounds, these recalcitrant dissenters dared imprisonment as they refused to cooperate with rules of the Selective Service. Instead of jail, they ended up in what some of them called the Alcatraz of CO camps and their sympathizers elsewhere in the country called "America's Siberia." In interview transcripts, memoirs, and documents collected by Jane Kopecky, their lives and their relations with their Germfask and other Upper Peninsula neighbors come alive. This book is a great read and a great service to historical understanding."

Summary of A Different kind of War Story- a Quaker conscientious objector in WWII The book carries the writer through his experiences in WWII as a draftee into Civilian Public Service ( CPS ), the official structure for handling conscientious objectors ( COs ) . Among his various assignments to CPS camps and projects are that to the Forest Service Smokejumper unit where he parachuted into remote areas of the Rockies to put out small forest fires before they become big. Also , of special interest is his description of transferring 1, 200 wild horses on a cargo ship to Poland as aid for reestablishing Polish agriculture and some observations on Poland under the Soviet occupation during the early years of the cold war .

This is the story of Civilian Public Service smokejumpers, who battled against dangerous winds, searing heat, and devastating fires from 1943 until 1945. Fewer than 300 World War II conscientious objectors served their country in this fashion, operating out of CPS bases in Montana, Idaho, and Oregon. But that small band of men helped to keep alive Forest Service operations in the Pacific Northwest and thus sustained a program to fight potentially crippling fires. When the war ended, CPS smokejumpers, like millions of World War II combat soldiers, were "ushered out" of wartime service. Some, like many returning GIs, encountered difficulties in adjusting to civilian life. Nevertheless, the one-time smokejumpers often went on to make other remarkable contributions to their communities, their nation, and the world.

During World War II, the United States drafted 10.1 million men to serve in the military. Of that number, 52,000 were conscientious objectors, and 12,000 objected to noncombatant military service. Those 12,000 men served the country in Civilian Public Service, the program initiated by General Lewis Blaine Hershey, the director of Selective Service from 1941 to1970. Despite his success with this program, much of Hershey’s work on behalf of conscientious objectors has been overlooked due to his later role in the draft during the Vietnam War. Seeking to correct these omissions in history, Nicholas A. Krehbiel provides the most comprehensive and well-rounded examination to date of General Hershey’s work as the developer and protector of alternative service programs for conscientious objectors. Hershey, whose Selective Service career spanned three major wars and six presidential administrations, came from a background with a tolerance for pacifism. He served in the National Guard and later served in both World War I and the interwar army. A lifelong military professional, he believed in the concept of the citizen soldier—the civilian who responded to the duty of service when called upon. Yet embedded in that idea was his intrinsic belief in the American right to religious freedom and his notion that religious minorities must be protected. What to do with conscientious objectors has puzzled the United States throughout its history, and prior to World War II, there was no unified system for conscientious objectors. The Selective Service Act of 1917 only allowed conscientious objection from specific peace sects, and it had no provisions for public service. In action, this translated to poor treatment of conscientious objectors in military prisons and camps during World War I. In response to demands by the Historic Peace Churches (the Brethren, Mennonites, and the Society of Friends) and other pacifist groups, the government altered language in the Selective Service Act of 1940, stating that conscientious objectors should be assigned to noncombatant service in the military but, if opposed to that, would be assigned to “work of national importance under civilian direction.” Under the direction of President Franklin D. Roosevelt and with the cooperation of the Historic Peace Churches, Hershey helped to develop Civilian Public Service in 1941, a program that placed conscientious objectors in soil conservation and forestry work camps, with the option of moving into detached services as farm laborers, scientific test subjects, and caregivers, janitors, and cooks at mental hospitals. Although the Civilian Public Service program only lasted until 1947, alternative service was required for all conscientious objectors until the end of the draft in 1973. Krehbiel delves into the issues of minority rights versus mandatory military service and presents General Hershey’s pivotal role in the history of conscientious objection and conscription in American history. Archival research from both Historic Peace Churches and the Selective Service makes General Lewis B. Hershey and Conscientious Objection during World War II the definitive book on this subject.

Here on the Edge answers the growing interest in a long-neglected element of World War II history: the role of pacifism in what is often called “The Good War.” Steve McQuiddy shares the fascinating story of one conscientious objector camp located on the rain-soaked Oregon Coast, Civilian Public Service (CPS) Camp #56. As home to the Fine Arts Group at Waldport, the camp became a center of activity where artists and writers from across the country focused their work not so much on the current war, but on what kind of society might be possible when the shooting finally stopped. They worked six days a week—planting trees, crushing rock, building roads, and fighting forest fires—in exchange for only room and board. At night, they published books under the imprint of the Untide Press. They produced plays, art, and music—all during their limited non-work hours, with little money and few resources. This influential group included poet William Everson, later known as Brother Antoninus, “the Beat Friar”; violinist Broadus Erle, founder of the New Music Quartet; fine arts printer Adrian Wilson; Kermit Sheets, co-founder of San Francisco's Interplayers theater group; architect Kemper Nomland, Jr.; and internationally renowned sculptor Clayton James. After the war, camp members went on to participate in the San Francisco Poetry Renaissance of the 1950s, which heavily influenced the Beat Generation of Jack Kerouac, Allen Ginsberg, and Gary Snyder—who in turn inspired Ken Kesey and his Merry Pranksters, leading the way to the 1960s upheavals epitomized by San Francisco's Summer of Love. As camp members engaged in creative acts, they were plowing ground for the next generation, when a new set of young people, facing a war of their own in Vietnam, would populate the massive peace movements of the 1960s. Twenty years in the making and packed with original research, Here on the Edge is the definitive history of the Fine Arts Group at Waldport, documenting how their actions resonated far beyond the borders of the camp. It will appeal to readers interested in peace studies, World War II history, influences on the 1960s generation, and in the rich social and cultural history of the West Coast.

Was pacifism an acceptable response to Hitler's military and moral assault? This volume analyzes the moral and religious arguments justifying an individual's opposition to war while answering this question. Drawing largely on interviews with sixty World War II conscientious objectors, including those who served in military non-combatant or civilian roles and those who were jailed as violators of the Selective Service law, this study provides an oral history of the difficulties encountered as a conscientious objector in the Last Good War, and uses World War II as a case study for examining how people arrive at the moral decisions they act upon. Faced with the moral certainty of the Allied position in World War II, pacifism was clearly an unpopular position at that time. This work provides a thorough description of the political and social history of pacifism prior to and including World War II and describes the wide variety of theological, political, and moral beliefs on which pacifism is grounded. The discussion focuses on the factors that defining the pacifist attitude and actions, and also considers the consequences of those actions. Contrary to generally accepted views, the pacifist's concern with the future ramifications of his or her decisions is affirmed. Careful documentation and an interdisciplinary scope offer oral historians, historians of World War II, World War II conscientious objectors, pacifists, and the general public a solid and scholarly look at pacifism.