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fraggings (violent assaults on commanding officers, often using fragmentation grenades with intent to kill) skyrocketed in 1969, and the number of desertions increased dramatically over the previous year.24

In short, the antiwar movement was becoming more proletarian in its orientation, as young working-class enlisted men and their families began to question the war effort. Just a few years before, opposition to the Vietnam War had been confined to the middle class, and especially to student radicals at more or less prestigious universities and to religiously oriented progressives. There had always been a strong moral component to the antiwar movement, partly inherited from the pacifist legacy of previous movements during Korea and World War Two.25 But as the Vietnam War became less and less popular with mainstream Americans, the moral basis of the antiwar movement became something of a stumbling block. Draft dodging and counter-recruitment, for instance, could be ridiculed as middle-class escapism and patronizing missionary work, respectively.

The increasing radicalism of the student left, coupled with its rapid expansion into the realm of second tier state universities and community colleges, provided an opening in which connections could be built across the class divide. Once again, the black movement was the fulcrum point, as civil rights veterans began to turn their attentions to the racism of the draft and the parallels between the experience of African Americans and that of the Vietnamese. Martin Luther King famously spoke out in opposition to the war shortly before his assassination in 1968, and the world champion boxer Muhammad Ali refused military service as early as 1966, saying “I’m not going 10,000 miles from home to help murder and burn another poor nation simply to continue the domination of white slave masters of the darker people the world over.”26 Racism inside the military may also have helped to radicalize the GI resistance movement: some activists believed that white enlisted men were being forced to choose between white supremacy and class solidarity as they decided whether to side with largely black deserters or their mostly white commanding officers.27

Unfortunately, the radical potential of a broad-based antiwar movement was undercut at the end of the sixties by several factors, chief among them the internalized white supremacy of the white working class and the ascension of Richard Nixon to the presidency in 1969 on a supposedly antiwar platform. In contrast to the student movement, which was headed toward the pro-Vietcong stance best typified by Weathermen marching at the Days of Rage in Chicago with Vietnamese National Liberation Front (NLF) flags, the mainstream antiwar movement was always couched in the language of patriotism.28 On one level this was yet another legacy of the civil rights movement, which had, for the most part, considered inclusion of blacks as full citizens to be a truly American goal. But a bigger issue was the insidious nature of white supremacy and imperialism. Except for a small core of revolutionaries, most white people opposed the war out of concern for the safety and well-being of young white men in the US military. The cost of the war on the people and land of Vietnam, and even upon black and latino soldiers, were of only marginal concern at best. This racism also influenced mainstream responses to draft dodging and GI resistance. Young men fleeing to Canada (mostly white) received a fair bit of positive press coverage, while those participating in army rebellions (often black) were either ignored or denounced.29

Richard Nixon was elected president in 1968, and his “southern strategy” of appealing to white racial resentment of the civil rights movement only reconfirmed the tight grip of white supremacy on the electoral process.30 In the context of the campaign, however, Nixon actually came to represent a certain type of antiwar sentiment. Without any specifics, he promised a new approach to the war in Vietnam, which was known as the “secret plan.” Given the growing distaste among white liberals for the war’s rising death toll, Nixon represented a change from five years of escalating involvement in Vietnam under Lyndon Johnson. Despite some late efforts to distance himself from Johnson’s policy, Hubert Humphrey represented, for many people, a Democratic Party committed to staying the course. While mainstream opposition to the war was increasing, it found an unfortunate outlet in support for Nixon.

      The result was a confused antiwar movement, which in 1969 encompassed both white, racist Nixon supporters in the south and black revolutionaries killing their CO’s in Vietnam, white revolutionaries flying Vietcong flags in Chicago and black civil rights leaders across the country still tied to a floundering Democratic Party. Great opportunities were overlaid with huge internal disagreements, and the radicals who would found STO at the end of the year were most likely at a loss for how best to proceed.

      * * *

      One social movement of the late sixties, the women’s movement, cut across the grain of the others. Initially an outgrowth of women’s involvement in the civil rights movement and the new left, by 1969 feminists had begun to challenge male supremacy not only in mainstream society but also within the left as well. The available targets were so many and varied that the result was a women’s liberation movement whose ideological diversity nearly matched that of the antiwar milieu. It included everyone from lesbian separatists to revolutionary communists to budding capitalist functionaries. While these internal contradictions wouldn’t become unresolvable until the early seventies, they were already exerting a complicated effect on the new left as a whole.

There were at least three versions of feminism in the United States during the late sixties, which might be termed liberal feminism, radical feminism, and feminist radicalism.31 The first of these was to become in many ways the defining aspect of the movement, as middle-class, white women struggled to gain entry to the male power structure. Corporate jobs, professional careers, access to the military, and the right to work full time instead of being at home with the children—these were the primary goals of liberal feminists. The presumption was that women—at least, white, middle-class women—could be integrated successfully into the economic sphere without jeopardizing the health of capitalism. It turns out that they were right, even though wage disparities persist for women and men in equivalent jobs. With the possible exception of some Marxists who viewed this integration as a stepping stone toward the creation of a fully bourgeois society that would then inevitably be toppled by proletarian revolution, almost no one in the new left, men or women, had any use for liberal feminism.

The distinction between radical feminism and feminist radicalism, as the names suggest, was largely one of emphasis. Both camps rejected liberalism and looked toward fundamental social change as a necessity for women’s liberation. But where feminist radicals tied the success of feminism to the broader project of social revolution, radical feminists saw the oppression of women as the root of social ills ranging from war to capitalism. This led radical feminists to criticize, and in some cases to reject outright, the rest of the left as a bastion of male supremacy and a detour from the essential work of freeing women as women.32 This approach was always double-edged. On the one hand, it produced brilliant insights into the nature of oppression and resistance: the claim that “the personal is political,” for instance, and the use of consciousness raising as a way to organize women in all spheres of life. Similarly, the critique of sexism and macho behavior within the new left, typified in essays like Marge Piercy’s “Grand Coolie Damn,” was clearly on target. She began her essay by noting that

the Movement is supposed to be for human liberation. How come the condition of women inside it is no better than outside? We have been trying to educate and agitate around women’s liberation for several years. How come things are getting worse? Women’s liberation has raised the level of consciousness around a set of issues and given some women a respite from the incessant exploitation, invisibility, and being put down. But several forces have been acting on the Movement to make the situation of women actually worse during the

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