Strategy & Tactics

The Suffragettes and the Effectiveness of Property Destruction

by George Lakey 

Cover of program for the 1913 National American Women's Suffrage Association march; courtesy Wikipedia.com

Suffragette is a 2015 British film directed by Sarah Gavron. It tells a gripping story drawn from the direct action wing of Britain’s woman suffrage movement. Because it spotlights one tactic — property destruction — the film raises the question of effectiveness. Leader Emmeline Pankhurst’s (1858–1928) argument for escalating with arson and explosions was to hasten their win. Did it?

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Nonviolent Founding Myths of the United States

by Benjamin Naimark-Rowse

The Stamp Act repeal depicted as a 1765 funeral procession; courtesy commons.wikimedia.org

On the Fourth of July, cities and towns from coast-to-coast across the United States host fireworks, concerts, and parades to celebrate our independence from Britain. Those celebrations will invariably highlight the colonial soldiers who overcame the British. But the lessons we learn of a democracy forged in the crucible of revolutionary war tends to ignore how a decade of nonviolent resistance before the shot-heard-round-the-world (1) shaped the founding of the United States, strengthened our sense of political identity, and laid the foundation of our democracy.

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Mobilizing for a Culture of Nonviolence: A National Call from Campaign Nonviolence

by Pace e Bene

Banner illustration courtesy paceebene.org

Editor’s Preface: Pace e Bene is the organizer of Campaign Nonviolence (CNV). We post here their call to mobilize as another in our series of statements of purpose by nonviolent organizations. CNV aims to build a broad coalition united in its efforts to hold the Trump administration accountable through nonviolent action and protest. Please note that we have also posted a series of articles tracing the history of US nonviolence to its roots in Quaker, pre-Revolution Pennsylvania. CNV can, therefore, be seen in an historical context as a quintessentially American movement. Above all, the Campaign demonstrates how vibrant and hopeful nonviolent resistance is today in a divided America. JG

The Call for a Culture of Nonviolence

In the face of the Trump Administration’s priorities—demonizing immigrants, dismantling social programs, destroying environmental safeguards, diminishing civil rights, and dramatically increasing the prospect of war—we call on you, and your loved ones, and your friends—and all people everywhere—to be part of an unprecedented movement-of-movements for a culture of nonviolence free from war, poverty, racism and environmental catastrophe.

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Campaign Nonviolence’s Call to Mobilize the Nation

by John Dear

Banner illustration courtesy paceebene.org

While the media and the nation sit transfixed over the Trump scandals and attacks on democracy, those of us who work for justice and peace know that we have to keep working, resisting, and mobilizing people across the country if we are going to have the social, economic and political transformation we need for our survival.

In other words, we’ve only just begun. Instead of giving up, giving in, or throwing in the towel, instead of sitting glued to the tube, we’re going forward. The campaign for a new culture of nonviolence is on!

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Martin Luther King’s Lessons on Negotiation

by Brandon Jacobsen

African American children attacked by police in Birmingham, AL; May 3, 1963; courtesy wagingnonviolence.org

The anti-Trump resistance movement has been effective in its nascent stage, utilizing public protests to signal opposition to the president’s plans. In taking to the streets, airports and congressional town hall meetings, the resistance has had a decisive impact on blocking the discriminatory travel ban on individuals from Muslim-majority countries, and on rendering the first iteration of the Republican health care replacement plan dead in the water.

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Correcting Common Misconceptions about Nonviolent Action

by Gene Sharp

Dustwrapper art courtesy aeinstein.org

What nonviolent action is.

Nonviolent action is a technique of sociopolitical action for applying power in a conflict without the use of physical violence. Nonviolent action may involve acts of omission—that is, people may refuse to perform acts that they usually perform, are expected by custom to perform, or are required by law or regulation to perform; acts of commission—that is, people may perform acts that they do not usually perform, are not expected by custom to perform, or are forbidden to perform; or a combination of the two.

As a technique nonviolent action is not passive.
It is not inaction. It is action that is nonviolent.

As a technique, therefore, nonviolent action is not passive. It is not inaction. It is action that is nonviolent. These acts comprise a multitude of specific methods of action or “nonviolent weapons.”

Nearly two hundred have been identified to date, and without doubt, scores more already exist or will emerge in future conflicts. Three broad classes of nonviolent methods exist: nonviolent protest and persuasion, non-cooperation, and nonviolent intervention.

Nonviolent action provides a way to wield power in order to achieve objectives and to sanction opponents without the use of physical violence.

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Why the Moral Argument for Nonviolence Matters

by Kazu Haga

South African student presenting flowers to police; courtesy gettyimages.com

“Bernard? Oh yeah, he’s great. He was always the principles guy.” That was what an old Student Nonviolent Coordinating Committee (SNCC) organizer told me when I mentioned that I had been trained by Bernard Lafayette, co-author of the Kingian Nonviolence curriculum and a legend of the civil rights era. “I was always a strategies guy,” this elder went on to tell me. “I believed in nonviolence as an effective strategy, but Bernard was always talking about nonviolence as a principle.”

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History of U.S. War Tax Resistance

by War Resisters League

Dustwrapper art courtesy www.warresisters.org

Refusing to pay taxes for war is probably as old as the first taxes levied for warfare. We offer below a summary of such protest, which is to say it does not include other forms of tax refusal and resistance, a common tactic in worldwide labor movements, for example, or in various anti-colonial protests including such well-known examples as the Boston Tea Party.

Indeed, until World War II, war tax resistance in the U.S. manifested itself primarily among members of the historic peace churches — Quakers, Mennonites, and Brethren — and usually only during times of war. There have been instances of people refusing to pay taxes for war in virtually every American war, but it was not until World War II and the establishment of a permanent, centralized U.S. military (symbolized by the building of the Pentagon) that the modern war tax resistance movement was born.

Colonial America

One of the earliest known instances of war tax refusal took place in 1637 when the relatively peaceable Algonquin Indians opposed taxation by the Dutch to help improve their local Fort Amsterdam. Shortly after the Quakers arrived in America (1656) there were a number of individual instances of war tax resistance. For example, in 1709 the Quaker Assembly refused a request of £4000 for a military expedition into Canada, replying, “It is contrary to our religious principles to hire men to kill one another.”

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Reflections on Thoreau and War Tax Resistance

by Lawrence Rosenwald

Poster art of Thoreau courtesy pinterest.com

Doing tax resistance has for me been connected with thinking about Thoreau, whose works I often teach in my classes. I used not to teach “Civil Disobedience,” but only Walden; although I admired “Civil Disobedience” very much, but couldn’t bring myself to teach it. It is an essay intended as an argument; I knew that if I taught it I would present it as an argument, as an argument I found reasonable and compelling, and then, I thought, some alert and nervy student would ask, “If you think it’s such a good argument then why are you paying your taxes?” And then I’d either mutter something about how times have changed, or say I was a coward, and I knew I wouldn’t like myself in either case. But when my wife and I began doing tax resistance, I began to teach “Civil Disobedience,” and in fact teaching it — not proselytizing with it, but teaching it on a footing of equality — is among the rewards doing tax resistance has brought me.

So I want to talk about Thoreau, first, and about the ideas his tax resistance came from; and then about myself, as someone who finds Thoreau’s stance attractive but who knows that, after all, times have changed, and that doing tax resistance now is different from doing it then, and grimmer; and generally about why so many people with political views similar to mine don’t find Thoreau attractive or at any rate don’t do tax resistance, and how this can perhaps be changed.

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War Tax Resistance

by National War Tax Resistance Coordinating Committee

Poster art courtesy nwtrcc.org

Editor’s Preface: This article continues our series of statements of purpose by various nonviolence organizations. The National War Tax Resistance Coordinating Committee (NWTRCC) is a coalition of U.S. local, regional, and national groups and individuals supporting, as they state, “individuals who refuse to pay for war, and promoting U. S. war tax resistance in the context of a broad range of nonviolent strategies for social change.” Their website is a primary source of information on war tax resistance, including tactics and legal consequences. Please see the note at the end for acknowledgments, further information, and links. JG

What is War Tax Resistance?

War tax resistance means refusing to pay some or all of the federal taxes that pay for war. While you can refuse income tax legally by lowering your taxable income, for many people war tax resistance involves civil disobedience. In the U.S. war tax resisters refuse to pay some or all of their federal income tax and/or other taxes, such as the federal excise tax on local telephone service. Income taxes and excise taxes are destined for the government’s general fund and about half of that money goes for military spending, including weapons of war and weapons of mass destruction. Through the redirection of our tax dollars, war tax resisters contribute directly to the struggle for peace and justice.

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“When planted in the garden, the mustard seed, smallest of all the seeds, became a large tree, and birds came and made their home there.” Luke 13:19

“For me whatever is in the atoms and molecules is in the universe. I believe in the saying that what is in the microcosm of one’s self is reflected in the macrocosm.” M. Gandhi