Showing posts with label nonviolent resistance. Show all posts
Showing posts with label nonviolent resistance. Show all posts

Thursday, February 10, 2011

"You will be my first Palestinian friend!"

On our trip in Israel and the Occupied West Bank, and since returning from the trip, I have been asking the questions, what are roadblocks and barriers to peace (what keeps peace from happening)? and what does it take (and mean) to pursue peace?

One day on our trip we stopped in to visit the Holy Land Trust (http://www.holylandtrust.org/), and to hear about their work. We started our time by viewing the documentary film, "Little Town of Bethlehem" (http://littletownofbethlehem.org/), which highlights the stories and peacemaking efforts of three men: Sami Awad (a Palestinian Christian), Ahmad Al’Azzeh (a Palestinian Muslim), and Yonatan Shapira (an Israeli Jew). It is an excellent film, which should be viewed by anyone who has concern for understanding and resolving the Palestinian-Israeli conflict.

One of the barriers to peace that the film highlights is fear. The film argues that the Israelis are so militaristic, worshiping strength, because of their fear. They view themselves as weak, surrounded by enemies. They live with the memory of the Holocaust (as well as a long history of mistreatment by "Christians" in the West), and see and use it as a symbol of what Arabs want to do the the Jews now (rather than as a symbol of what should never be allowed to happen to anyone, anywhere). Their fear leads them not to know the Palestinians (in their midst, or under their occupation), and not to trust them.

And the fear extends to those on the Palestinian side, as well. In a situation of conflict, especially, people on both sides fear the different other, who they usually do not know (or who they know only in caricature, as a stereotype, and based on the worst behavior and actions of someone on the other side, like a suicide bomber, a religious fanatic who opens fire on praying people in a mosque, etc.).

The question, then, becomes how to break through the barrier of fear? "Little Town of Bethlehem" highlights Yonatan Shapira's journey into the Courage to Refuse movement (http://www.seruv.org.il/english/) - a group who, in pursuit of the IDF mottos of "human dignity" and "purity of arms," came to refuse to attack civilian areas or to serve in the occupied territories. In addition, Shapira highlights the need to "reach out to your enemy," to "try to correct the wrong" that has been done.

This is another step in "fighting" against violence and for peace (and highlighted in the film) - working against the dehumanization of the other, working to reclaim your understanding and commitment to their humanity. And for the Palestinians, they emphasize that a point of their nonviolent resistance to the injustices of the Israeli occupation, is to help the Israelis recapture their own humanity (since oppressing others always dehumanizes the oppressor as well as the oppressed). But that's another story, another theme.

To return to the theme of overcoming fear: one of our Palestinian guides told a story that changed his life. He was invited to attend an event at a kibbutz. The invitation, he said, stirred his fear. Growing up, he had always seen the kibbutzim and those who lived on them as the most dangerous of Israelis, the most anti-Palestinian. He felt certain, as he considered the invitation, that if they found out he was Palestinian, they would harm or even kill him. But on the other hand, he believed (in theory) in working for peace...so in the end he decided to attend the event. While he was on the kibbutz, though, he avoided talking to people, not wanting to be discovered as a Palestinian. His worst fears seemed about to be realized, near the end of the time, when one of the leaders of the event came to him, introduced himself, and asked where he (the Palestinian) was from. He said he swallowed hard, prepared himself mentally for whatever horrible fate awaited him, and said he was from Beit Sahour. The Israeli's response totally caught him off guard - he thrust out his hand and said with a large smile, "then you will be my first Palestinian friend!"

Needless to say, something changed for our Palestinian guide that day. A fear was conquered, as an unknown "enemy," in the form of a real person, offered to become a friend.

How can peace be achieved? By individuals facing (even walking into) their fears, stepping into the unknown, and establishing human contact, friendship, with those on the other side of the barriers (whether real or imagined).

A final thought from "Little Town of Bethlehem": the Israelis must come to the point of deciding to take down the wall. How many small steps of relationship building, of overcoming individual and collective fears, will it take to get to this point?

Sunday, January 24, 2010

President Obama, the Nobel Prize, and Nonviolent Resistance: A Critique

President Obama's Nobel Peace Prize is old news now, but I found this article to be an interesting critique of the president's acceptance speech (and a powerful argument for the tangible benefits of non-violent peacemaking).

Published on Friday, December 18, 2009 by Foreign Policy in Focus
A Lesson on Nonviolence for the President
by Eric Stoner

In Oslo last week, President Barack Obama ironically used his acceptance speech for the Nobel Peace Prize to deliver a lengthy defense of the "just war" theory and dismiss the idea that nonviolence is capable of addressing the world's most pressing problems.

After quoting Martin Luther King Jr. and giving his respects to Gandhi — two figures that Obama has repeatedly called personal heroes — the new peace laureate argued that he "cannot be guided by their examples alone" in his role as a head of state.

"I face the world as it is, and cannot stand idle in the face of threats to the American people," he continued. "For make no mistake: Evil does exist in the world. A nonviolent movement could not have halted Hitler's armies. Negotiations cannot convince al-Qaeda's leaders to lay down their arms. To say that force may sometimes be necessary is not a call to cynicism — it is a recognition of history; the imperfections of man and the limits of reason."

Unfortunately, this key part of Obama's speech, which the media widely quoted in its coverage of the award ceremony, contains several logical inconsistencies and historical inaccuracies that tragically reveal Obama's profound ignorance of nonviolent alternatives to the use of military force.

The Power of Nonviolence
Almost immediately after acknowledging that there is "nothing weak — nothing passive — nothing naïve — in the creed and lives of Gandhi and King," Obama equated nonviolence with doing nothing.

To live and act nonviolently, however, never involves standing "idle in the face of threats." Dorothy Day, Cesar Chavez, Dave Dellinger, Daniel and Philip Berrigan, and countless other genuine peacemakers have put their lives on the line in the struggle for a more just world. Advocates of nonviolence, like Gandhi, simply believe that means and ends are inseparable – that responding in kind to an aggressor will only continue the cycle of violence.

"Destructive means cannot bring constructive ends, because the means represent the ideal-in-the-making and the end-in-progress," Martin Luther King explains in his book Strength to Love. "Immoral means cannot bring moral ends, for the ends are pre-existent in the means."

Therefore, to put it bluntly, it's impossible to create a world that truly respects life with fists, guns, and bombs. As A.J. Muste, a longtime leader of the labor, civil rights, and antiwar movements, famously said: "There is no way to peace — peace is the way."

Using a broad array of tactics — including strikes, boycotts, sit-ins, and protests — nonviolent movements have not only gained important rights for millions of oppressed people around the world, they have confronted, and successfully brought down, some of the most ruthless regimes of the last 100 years.

The courageous, everyday citizens who spoke out and took to the streets to stop the murderous reigns of General Augusto Pinochet in Chile, Ferdinand Marcos in the Philippines, and Slobodan Milosevic in Serbia, to name only a few examples from recent decades, were anything but passive in the face of evil.

Moreover, these incredible victories for nonviolence were not flukes. After analyzing 323 resistance campaigns over the last century, one important study published last year in the journal International Security, found that "major nonviolent campaigns have achieved success 53 percent of the time, compared with 26 percent for violent resistance campaigns."

Victories Against Hitler
Contrary to Obama's speech and the dominant narrative about World War II, nonviolent movements in several different European countries were also remarkably successful in thwarting the Nazis.

In 1943, for instance, when the order finally came to round up the nearly 8,000 Jews in Denmark, Danes spontaneously hid them in their homes, hospitals, and other public institutions over the span of one night. Then, at great personal risk to those involved, a secret network of fishing vessels successfully ferried almost their entire Jewish population to neutral Sweden. The Nazis captures only 481 Jews, and thanks to continued Danish pressure, nearly 90% of those deported to the Theresienstadt concentration camp survived the war.

In Bulgaria, important leaders of the Orthodox Church, along with farmers in the northern stretches of the country, threatened to lie across railroad tracks to prevent Jews from being deported. This popular pressure emboldened the Bulgarian parliament to resist the Nazis, who eventually rescinded the deportation order, saving almost all of the country's 48,000 Jews.

Even in Norway, where Obama accepted the peace prize, there was significant nonviolent resistance during the Second World War. When the Nazi-appointed Prime Minister Vidkun Quisling ordered teachers to teach fascism, an estimated 10,000 of the country's 12,000 teachers refused. A campaign of intimidation — which included sending over 1,000 male teachers to jails, concentration camps, and forced labor camps north of the Arctic Circle — failed to break the will of the teachers and sparked growing resentment throughout the country. After eight months, Quisling backed down and the teachers came home victorious.

Alternatives to the War on Terror
Obama's rejection of negotiations as a possible solution to terrorism also doesn't square with the evidence. After analyzing hundreds of terrorist groups that have operated over the last 40 years, a RAND corporation study published last year concluded that military force is almost never successful at stopping terrorism. The vast majority of terrorist groups that ended during that period "were penetrated and eliminated by local police and intelligence agencies (40%), or they reached a peaceful political accommodation with their government (43%)." In other words, negotiation is clearly possible.

For his book, Dying to Win: The Strategic Logic of Suicide Terrorism, University of Chicago professor Robert Pape created a database on every suicide bombing from 1980 to 2004. Pape found that, rather than being driven by religion, the vast majority of suicide bombers — responsible for over 95% of all incidents on record — were primarily motivated by a desire to compel a democratic government to withdraw its military forces from land they saw as their homeland.

"Since suicide terrorism is mainly a response to foreign occupation and not Islamic fundamentalism," Pape said in an interview with The American Conservative, "the use of heavy military force to transform Muslim societies over there, if you would, is only likely to increase the number of suicide terrorists coming at us."

Apart from pulling U.S. troops out of the Middle East, calling off the deadly campaign of drone attacks, and ending military, economic, and diplomatic support for repressive regimes in the region, how can the threat of terrorism be best minimized? A recent article in the Independent by Johann Hari may provide an answer.

Through interviews with 17 radical Islamic ex-jihadis over the course of a year, Hari discovered that they all told strikingly similar stories about what drew them to extremism, and what eventually got them out. They all felt alienated growing up in Britain, and connected their personal experiences to the persecution of Muslims around the world. In most cases, however, coming into contact with Westerners who took the values of democracy and human rights seriously, opposed the wars against Muslim countries, and engaged in ordinary acts of kindness first made them question whether they were on the right path.

As I silently carried a cardboard coffin from the UN headquarters in New York to the military recruiting center in Times Square during a protest on the day of Obama's speech, I couldn't help but cringe to think of the president justifying the deployment of 30,000 more troops to the "graveyard of empires." Every nonviolent alternative has not been exhausted. In reality, they have yet to be tried.

________________________________________
Eric Stoner is a freelance writer based in New York and a contributor to Foreign Policy In Focus. His articles have appeared in The Nation, NACLA Report on the Americas, and the Indypendent.

Tuesday, February 24, 2009

Gandhi and the Dialectic Process of Nonviolence

"I am prepared to die, but there is no cause for which I am prepared to kill. I object to violence because when it appears to do good, the good is only temporary; the evil it does is permanent."
-Mohandas Gandhi

I was reading something recently that discussed different ways of knowing truth, or coming to an understanding/decision about what one will believe to be true. The article looked at several different "truth finding" techniques or mediums. One such technique was rhetoric—not the art of rhetoric, but the setting/environment. The idea being that when rhetoric clashes with different rhetoric (in a courtroom, for instance) the truth comes into focus (at least to a greater degree): "skilled adversaries trying to be persuasive will generate powerful light on the truth." This process is, of course, an example of dialectic discourse: a thesis opposed by an antithesis, merging into synthesis (which, hopefully, is closer to truth than either the thesis or antithesis on its own).

The reason I bring this up here (as random as it seems) is that the author used Gandhi as an example of this technique. He argued that Gandhi was a proponent of active nonviolence because he viewed reconciliation as a way to achieve synthesis between the two sides of a conflict. In other words, it was the most "truthful" way to resolve difference — a path that would actually lead humanity forward into greater reality: "Gandhi advocated nonviolence in large part to avoid succumbing to the temptation to destroy one's opponents and thus remove the creative tension so crucial to the dialectic process."

I find this interesting, for though I'm incredibly committed to nonviolent resistance for multiple ethical reasons (and believe that Gandhi was too), I like the idea that it's also the path for those of us seeking intellectual integrity. Those of us searching for the truth amidst the madness.

(The article, which was part of a larger work, was "Knowing the Truth: Rhetoric" by Ron Mock)

Tuesday, January 20, 2009

Facebook, Nonviolence, and the Holy Land Trust

Speaking of MLK and nonviolence, the Holy Land Trust, a Palestinian non-profit organization centered on community building and nonviolent resistance in Bethlehem, now has a facebook group.

Tell your friends.

Dr. Martin Luther King, Jr.

Yesterday was a day devoted to the celebration of the life and legacy of Dr. Martin Luther King, Jr.

In honor of the Civil Rights Movement, and King's invaluable contributions to the cause of nonviolent resistance, I would ask that you take the time to read MLK's Letter from Birmingham Jail. King was a powerful thinker, a powerful writer, and a powerful prophet -- for his time and ours.

As I think of the situation in Palestine and Israel -- or contemplate the reality of oppression and war in our world as a whole -- so many of King's words resonate within me.

Why am I in Birmingham? he asks. "I am in Birmingham because injustice is here."

"Moreover, I am cognizant of the interrelatedness of all communities and states . . . Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly."

About nonviolence, he says: "We had no alternative except to prepare for direct action, whereby we would present our very bodies as a means of laying our case before the conscience of the local and national community . . . You may well ask: 'Why direct action? Isn't negotiations a better path?' You are quite right in calling for negotiation. Indeed, this is the very purpose of direct action. Nonviolent direct action seeks to created such a crisis and foster such a tension that a community which has constantly refused to negotiate is forced to confront the issue. It seeks so to dramatize the issue that it can no longer be ignored."

"We know through painful experience that freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed . . . 'Justice too long delayed is justice denied.' There comes a time when the cup of endurance runs over, and men are no longer willing to be plunged into the abyss of despair."

"One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws."

"Segregation, to use the terminology of the Jewish philosopher Martin Buber, substitutes an I-it" relationship for an "I-though" relationship and ends up relegating persons to the status of things . . . Paul Tillich said that sin is separation. Is not segregation an existential expression 'of man's tragic separation, his awful estrangement, his terrible sinfulness'?"

"An unjust law is a code that a numerical or power majority group compels a minority group to obey but does not make binding on itself. This is difference made legal."

"Human progress never rolls in on wheels of inevitability; it comes through the tireless efforts of men [and women] willing to be co-workers with God . . . We must use time creatively, in the knowledge that the time is always ripe to do right. Now is the time to make real the promise of democracy and transform our pending national elegy into a creative psalm of brotherhood. Now is the time to lift our national policy from the quicksand of racial injustice to the solid rock of human dignity."

"Oppressed people cannot remain oppressed forever."

"Was not Jesus an extremist for love? Was not Amos an extremist for justice? Was not Paul . . . Luther . . . Bunyan . . . Lincoln . . . [and] Jefferson? So the question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? Will we be extremist for the preservation of injustice or for the extension of justice? The world [is] in dire need of creative extremists."

"Whenever the early Christians entered a town, the people in power became disturbed and immediately sought to convict the Christians for being 'disturbers of the peace' and 'outside agitators.' But the Christians pressed on, in the conviction that they were 'a colony of heaven,' called to obey God rather than man. Small in number they were big in commitment. They were too God intoxicated to be 'astronomically intimidated'."

"Things are different now. So often the contemporary church is a weak, ineffectual voice with an uncertain sound. So often it is an arch-defender of the status quo. Far from being disturbed by the presence of the church, the power structure of the average community is consoled by the church's silent and often even vocal sanction of things as they are."

He ends with a eulogy to the American values of justice, equality, and freedom. He calls these values "the sacred heritage of our nation." A heritage he sees threatened by the complacency of Americans towards injustice, segregation, and bondage.

Are we the nation we claim to be? Is this our heritage? And, if so, can we regain it?

President Obama has been inaugurated. Change is in the air. Shall justice be restored?

Sunday, September 7, 2008

The Words of Jenny Holzer: Visual Art and Exhortation to Scream

The following is by American artist Jenny Holzer, and is part of a display of alternating statements found in London's Tate Modern (which I recently had the pleasure of visiting). While I find her medium (that of words) a fascinating choice for a visual artist, I find the actual words just as interesting. Much of her work (in this particular display) focuses on power, violence, strength, weakness, freedom, and hatred, but it was this piece that I found the most gripping (though not, perhaps, the most jolting). I think it goes hand in hand with some interpretations of the Sermon on the Mount (found in Matthew 5-7) -- an exhortation to force tormentors to recognize the humanity of those they tread on, and the significance of their own actions.

SHRIEK WHEN THE PAIN HITS

DURING INTERROGATION. REACH
INTO THE DARK AGES TO FIND A
SOUND THAT IS LIQUID HORROR,
A SOUND OF THE BRINK WHERE
MAN STOPS AND THE BEAST
AND NAMELESS CRUEL FORCES
BEGIN. SCREAM WHEN YOUR
LIFE IS THREATENED. FORM A
NOISE SO TRUE THAT YOUR
TORMENTOR RECOGNIZES IT AS A
VOICE THAT LIVES IN HIS OWN
THROAT. THE TRUE SOUND TELLS
HIM THAT HE CUTS HIS FLESH
WHEN HE CUTS YOURS, THAT
HE CANNOT THRIVE AFTER HE
TORTURES YOU. SCREAM THAT HE
DESTROYS ALL KINDNESS IN YOU
AND BLACKENS EVERY VISION
YOU COULD HAVE SHOWN HIM.

-Jenny Holzer, "Inflammatory Language" (1979-82)

Saturday, June 21, 2008

regarding nonviolence . . .

First they ignore you, then they ridicule you, then they fight you, then you win.
-Mahatma Gandhi

Sunday, February 10, 2008

Sermon on the Mount

I like your Christ, I do not like your Christians.
Your Christians are so unlike your Christ.
-Mahatma Gandhi

"Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
Blessed are those who mourn,
for they will be comforted.
Blessed are the meek,
for they will inherit the earth.
Blessed are those who hunger and thirst for righteousness,
for they will be filled.
Blessed are the merciful,
for they will be shown mercy.
Blessed are the pure in heart,
for they will see God.
Blessed are the peacemakers,
for they will be called children of God.
Blessed are those who are persecuted because of righteousness,
for theirs is the kingdom of heaven.

"You have heard that it was said to the people long ago, 'Do not murder, and anyone who murders will be subject to judgment.' But I tell you that anyone who is angry with his brother will be subject to judgment.

"You have heard that it was said, 'Eye for eye, and tooth for tooth.' But I tell you, Do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you.

"You have heard that it was said, 'Love your neighbor and hate your enemy.' But I tell you: Love your enemies and pray for those who persecute you, that you may be children of your Father in heaven.

"Love your neighbor as yourself."

-Jesus



Thoughts from Mahatma Gandhi

You must be the change you wish to see in the world.

You may never know what results come of your action, but if you do nothing there will be no result.

To believe in something, and not to live it, is dishonest.

Friday, November 16, 2007

What Christian Peacemaker Teams Are All About

CPTers are dedicated to establishing peace through non-violence. They make their homes in countries experiencing conflict, and offer themselves as third party mediators. The hope is that their presence will be enough to force those involved (particularly the oppressors) to rethink the situation and their tactics. To recognize the humanity of their victims, and to protect their own humanity by not implementing violence.

In Palestine (or the Occupied Territories), CPTers work in at-Tuwani and Hebron. Among other activities, they act as human shields when needed and walk children to school.

Here's some info gleaned from their website:
  • Christian Peacemaker Teams (CPT) was started in 1984.
  • It arose from a call for Christians to devote the same discipline and self-sacrifice to nonviolent peacemaking that armies devote to war.
  • It began out of Mennonite, Brethren, and Quaker roots.
  • It's "Biblically-based and spiritually-centered."
  • It believes in risking injury and death in unarmed attempts to transform lethal conflict by the power of God’s truth and love.

A play about Christian Peacemaker Teams (CPT)

Tricia Gates Brown recently wrote a play about Christian Peacemaker Teams stationed in Palestine, Iraq, and Colombia. It's called Whatever Kindles, and it premiered last month at George Fox University (in Newberg, Oregon). Three screens projected various scenes of real life violence throughout the show, and the actors spoke in English, Arabic, and Spanish. The overriding message was about shared humanity, and the complex nature of love and peace.

The play's name comes from a quote at the end of the show. A Colombian CPTer, threatened with death if she continues her work, tells the audience:
"I have been working for peace in Colombia most of my life.
I will continue to work for peace in Colombia, until we have stopped killing our brothers and sisters.
Working for peace is what kindles love in me.
Yes, there's fear. Yes I question, is any of this of any use?
Then I remember that phrase . . .
St. Teresa of Avila said: 'Do whatever most kindles love in you.'
And so I do this.
I do this because it kindles love.
Do whatever kindles love."

* * * * *

I had the privilege of helping with Arabic language and dialect coaching for the show, which was an amazing experience, although pretty challenging. I've been out of Arabic for three years now, so I was constantly second guessing myself. We were also using three different Arabic dialects (Iraqi, Palestinian, and Modern Standard), which vary in a lot more than accent, so that added a whole new difficulty to overcome.

However, it was really exciting to have the Palestinian perspective shown onstage. In public. And there was a lot of openness and receptivity from the audience. We had talk-back sessions every night, and there were actual CPTers there to discuss issues with students.