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Sources: Sprunger, Keith L. 1999. Mennonitism in print : EMU and the history of Dutch Mennonite printing . n.p.: [1999]., 1999. Menno Simons Historical Library Vertical File.

Posted on by hollyvscott

A few years back, when I was a young PhD student, I went to one of my professors for advice. How could I turn some of my languishing seminar papers into publications? Particularly papers on Mennonites? My professor, himself a well-known historian of immigration and Jewish life, gave me this advice: when dealing with ethnic groups or subcultures you can emphasize difference from mainstream society or you can place them in the larger American story. He preferred the latter approach.

This advice percolated in my brain for a few years. It eventually helped me re-examine an earlier master’s thesis on Mennonite involvement in the antiwar movement during Vietnam. I had gone the route of emphasizing difference, rather than a story within a story, and in doing so I had missed something important– both about Mennonites and about the antiwar movement.

“Signs of the Times at EMC” (1969 EMC Shen)

The thesis title, “Doves of a Different Feather: Mennonites and the Antiwar Movement During Vietnam,” symbolizes my approach. To quote from the thesis intro (italics not in the original):

The church issues in the 1960s were complex. There was debate on the issues of war, peace, and church-state relationships, a debate that would surround those Mennonites who engaged in antiwar activities . These Mennonites did share characteristics of the larger antiwar movement but, at heart, they cannot be described as a microcosm of that group. Instead, they are best understood within the context of their specific religious community.

Mennonites were a part of the national antiwar movement but they were also a part of a specific ethno-religious community. Some embraced this community, some challenged it, but overall, Mennonite activists engaged with it. Their opposition to the war, therefore, was a form of speaking to the United States government but also to their own community . 1

Part of this thesis is fine. Mennonites who protested the Vietnam War did speak to both government and their own community. But this does not mean that Mennonites are best understood apart from the rest of the antiwar movement.

My thesis had focused on Eastern Mennonite College (now University) and Goshen College antiwar activity. I found examples of antiwar students who were hesitant to identify too closely with the larger antiwar movement. One EMC student wrote about attending a 1969 peace march in Washington, D.C. and explained that he felt “out of place” until the EMC group found other Mennonites at the rally. They linked arms, “mainly to let those who saw us know we had a unique reason for marching.” 2 Others showed similar sentiment discussing draft resistance. Some antiwar students supported those who refused to cooperate with the Selective Service System but hesitated about secular draft resisters and a praised Mennonite draft resisters as different. A Goshen College student compared draft resisters to a “tornado” while claiming conscientious objectors had “stable, religious grounds” for their refusal to participate in war. Another Goshen student also criticized non-Mennonite draft resisters, calling them “starry-eyed” and vague. However, he agreed with them on the “terrible injustice of war.” 3

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