essay about promoting non violence

International Day of Peace

21 september.

un.org/peaceday

Nonviolence means avoiding not only external physical violence but also internal violence of spirit. You not only refuse to shoot a man, but you refuse to hate him. -Dr. Martin Luther King, Jr.

Nonviolence is both a principle and a practice. The principle of nonviolence affirms the active use of non-coercive and non-aggressive means to create a more peaceful context. It is based on the assumption that justice will eventually prevail, that choices should be made from a place of love rather than hate, that the hurtful action, not the person, should be subdued and that voluntary suffering has value as an important facet of life.

In practice, nonviolence involves ACTIVELY peaceful behavior in the midst of conflict, becoming an example of consideration to those around us and breaking the destructive cycle of retaliation when we believe we have been wronged. It also means awareness of our own inner violence, and eliminating its negative effects upon our own intentions. Applying these principles of non-violence can reduce conflict, anger and violence on personal, local, national and global levels.

Nonviolence has come to be recognized as a powerful strategy for students, communities, disenfranchised groups and whole societies in addressing and transforming conditions. During the 20th century, the successful social movements of Gandhi in India and Martin Luther King, Jr. in the United States led to the public’s realization of completely new dimensions of nonviolent conflict resolution.

For more about the influence of Gandhi on Reverend King’s philosophy of nonviolence,  CLICK HERE

WHAT CAN YOU DO: NONVIOLENCE

–  Engage students in one of Stanford U’s Lesson Plans about Dr.King

– Check out the National Education Association Site with lessons for K-12 related to nonviolence, civil rights, etc.  CLICK HERE

– Review and discuss one or more of the Mainstreaming Nonviolence tools of Pace de Bene: CLICK HERE   

– Learn about Martin Luther King Jr.’s Principles of nonviolence and steps to social change : CLICK HERE . (For more info, go to the King Center Website ).

– Learn about Gandhian Principles of Nonviolence: CLICK HERE

– Use one or more of the SEASON OF NONVIOLENCE ideas

– Take the CAMPAIGN NONVIOLENCE Pledge: CLICK HERE

– Review the Principles of conflict transformation offered by the Global Coalition of conflict Transformation:  CLICK HERE  For more info,  CLICK HERE

https://www.youtube.com/watch?v=X5HIN0TVoWA Segment of the “I Have A Dream” Speech Focusing on Nonviolence

MLK: A Call to Conscience – PBS 1-hour episode examining Martin Luther King, Jr.’s stand against the Vietnam War and the influence of his legacy today – CLICK HERE .

Engage in the FREE online Nonviolence class:  CLICK HERE Gandhi & King: The Power of Non-Violent Action 

Arun Gandhi on the Meaning of Peace & Nonviolence

A Force More Powerful

Living Nonviolence Blog

Mahatma Gandhi–The Courage of Nonviolence

Seasons for NonViolence

Waging NonViolence

US ORGANIZATIONS:

The Gandhi Institute for Nonviolence

The King Center

Pace e Bene (Peace and All Good)  – Campaign Nonviolence

Positive Peace Warrior Network

• Get Involved
• Culture Of Peace
• Children and Youth
• Colleges and Universities
• Nonviolence
• Service/Humanitarian Action
• Social Justice
• Spirituality/Faith
• Environment
• Intercultural and Global

• Undergraduate
• High School
• Architecture
• American History
• Asian History
• Antique Literature
• American Literature
• Asian Literature
• Classic English Literature
• World Literature
• Creative Writing
• Linguistics
• Criminal Justice
• Legal Issues
• Anthropology
• Archaeology
• Political Science
• World Affairs
• African-American Studies
• East European Studies
• Latin-American Studies
• Native-American Studies
• West European Studies
• Family and Consumer Science
• Social Issues
• Women and Gender Studies
• Social Work
• Natural Sciences
• Pharmacology
• Earth science
• Agriculture
• Agricultural Studies
• Computer Science
• IT Management
• Mathematics
• Investments
• Engineering and Technology
• Engineering
• Aeronautics
• Medicine and Health
• Alternative Medicine
• Communications and Media
• Advertising
• Communication Strategies
• Public Relations
• Educational Theories
• Teacher's Career
• Chicago/Turabian
• Company Analysis
• Education Theories
• Shakespeare
• Canadian Studies
• Food Safety
• Relation of Global Warming and Extreme Weather Condition
• Movie Review
• Admission Essay
• Annotated Bibliography
• Application Essay
• Article Critique
• Article Review
• Article Writing
• Book Review
• Business Plan
• Business Proposal
• Capstone Project
• Cover Letter
• Creative Essay
• Dissertation
• Dissertation - Abstract
• Dissertation - Conclusion
• Dissertation - Discussion
• Dissertation - Hypothesis
• Dissertation - Introduction
• Dissertation - Literature
• Dissertation - Methodology
• Dissertation - Results
• GCSE Coursework
• Grant Proposal
• Marketing Plan
• Multiple Choice Quiz
• Personal Statement
• Power Point Presentation
• Power Point Presentation With Speaker Notes
• Questionnaire
• Reaction Paper

Research Paper

• Research Proposal
• SWOT analysis
• Thesis Paper
• Online Quiz
• Literature Review
• Movie Analysis
• Statistics problem
• Math Problem
• All papers examples
• How It Works
• Money Back Policy
• Terms of Use
• Privacy Policy
• We Are Hiring

Non-Violence, Essay Example

Pages: 8

Words: 2237

Hire a Writer for Custom Essay

Use 10% Off Discount: "custom10" in 1 Click 👇

You are free to use it as an inspiration or a source for your own work.

Non-violence is a strategy and philosophy for social change that does reject the society use of violence. Non-violence is also seen as an alternative to the passive acceptance of the armed struggle and oppression against it. Non violence practitioners use diverse methods in their campaigns for the social change that includes; the critical forms of non-violence direct action and civil disobedience, education and persuasion and the targeted communication through the mass media (Chris 45).

Non-violence has been powerful tool in the modern times for the social protest. Martin Luther King is one of the people who used non violence to struggle for winning the civil rights for the African Americans. Pacifism is a synonym for the term non-violence. Pacifism means use of violence rejection as personal decision on spiritual or moral grounds although it does not imply inclination towards the change on any social political level. On the other hand, non violence presupposes the aim of political or social change to be the reason of rejecting the violence (Chris 45).

There are three categories of non violence. They include noncooperation, acts of protest and persuasion, and nonviolent intervention. Act of protest or persuasion as a non violent are mainly the symbolic actions that are performed by a group of people who wants to show their disapproval or even support for something. This action’s goal is to bring the awareness of the public to an issue, influence a group of people or even to facilitate nonviolent action in future. The message can be directed to opponents, public or even people who have been affected by an issue. Methods or ways of protest and persuasion include speeches, petitions, symbolic acts, communication in public, processions or marches, arts and public assemblies. Non cooperation does involve the withholding of the cooperation or the unwillingness to initiate with cooperating with the opponent. The goal of this is to hinder or stop an industry, economic process or even political process. It mainly includes economic boycotts, civil disobedience, labor strikes, tax refusal and the general disobedience. Non violence intervention is a more direct method of non violent. It is more effective and immediate than the others. It is usually more taxing and hard to maintain. It includes parallel government, fasting and occupations or sits INS (Chris 45).

Malcolm X argues that the violence was the option in the situations where the non-violence was not possible. Malcolm X maintained that although non violence was essential and of paramount, it was not applicable in the situations where the fruits of non violence were not achieved. He at some point criticized the Martin Luther King argument that the non violent ways should be applied always. Malcolm X said to the African Americans that they should continue to defend themselves and had that right of defending themselves from their oppressors. He said that the African Americans should protect themselves if government was not unable or unwilling to protect the black people. He said that they should use any means they can to protect themselves. He went ahead to reject the use of non violence as the means of securing or getting equality declaring that the members of the Afro American Unity  and also himself were very much determined to get the justice, freedom and equality by any means whether violence or non violence. This contradicts with the Martin Luther King opinion that does not entertain at any oint any act of violence (Chris 45).

Non violence is an effective method of resistance according to Martin Luther King. He argues that the non violence way may be seen as for cowards but it is not. But it was a method of resisting. Martin Luther argues that a non violent protester is as passionate as the person whose ways of protesting are violent. The only difference is that he is not physically aggressive but his emotions and mind are ever active and they are constantly trying to convince the opponent that he is greatly misguided or mistaken or he is wrong. This requires a lot of spiritual courage and great emotional to stand against the injustices. Many people believes that only the people who use physical ways are aggressive in the way they act as they violently protest but Martin Luther says that even those who do not use violence ways physically by being emotional and participates aggressively with his mind towards their opponents (Deanna).

Martin Luther continues to support that the non violence way is also effective in that it does not humiliate the opponent. It instead helps one to gain his understanding and friendship. He further says that the methods of non cooperation and boycotts were meant to awaken the sense of the moral shame in the opponent. This results to redemption and reconciliation rather than chaos and bitterness as a result of violence resistance. The non violent as a means of asking for the justice does not disgrace the opponent but rather it tries to seek his friendship and understanding. This seems to be a polite and smooth way of getting the justice done. According to Martin Luther, the awakening of the opponents mind leads to him thinking back and making a decision which eventually or rather makes a friendship to emerge between the two rivals and eventually the justice is gotten without any side being hurt as a result (Deanna).

The third point Martin Luther advanced was the battle against the evil forces but not against the individuals. He said that the tension was not between the tribes or races but between the injustice and justice or between the forces of darkness and forces of light.  The tension only existed between the evil and good and not between people and if there was victory, it would be for justice and forces of light. This makes the non violence to be effective as it uses ways that are not evil and does not hurt in anyway be it physical. It is very open and does not target the individual but the behaviors of the person who is oppressive. According to Martin Luther, the person has no problem but the problem is the behaviors that are attached with him. Therefore if it is possible to change the behavior of any person or the forces of the behavior in him it would be better and this would be possible if no violence at all was used (Deanna).

The safety of the person who is protesting is very looked after. The non violence resistance requires the willingness to suffer. It is important for one to accept violence without retaliating with the violence and must be ready to go to the jail if it is necessary. Martin Luther King believed that the acceptance of suffering led to the tremendous educational and even transforming possibilities and it is a very powerful tool towards changing the opponent’s minds.  This show how effective non violence as ways of resistance should be adopted instead of violence. Retaliatory violence causes more trauma, chaos and hatred. Acceptance of the suffering by the Protestants usually leads to a change in the mind and the heart of the opponent. It has never in any place with violence been heard of any unreported injuries. This means or clearly shows that the violence consequences are fatal and severe always. Martin Luther argues or says that one should not under any circumstance accept to retaliate with violence at all cost. He argues that one should even be ready to go to jail if the situation proves so. This brings a lot of implication to the opponent to an extent of him changing his mind. This makes the non violence be an effective way of resistance as compared to violence ways which has very severe consequences (Deanna).

Martin Luther King talking about the non violence resistance said that the universe or the world was on the justice side and that the people have a companionship that is cosmic with God who is on truth side of the life. Therefore, activists have faith that the justice will one day occur in the future.  This differs with the violent ways of demanding justice. The kind of faith is very essential in that one can do it deeper in his heart and with God’s intervention this may end up being very much effective. Martin Luther King told the African Americans activists should ensure that they keep the faith and that the justice will occur in the future. Martin Luther believed that God pays everything in this world and that everything done in this world has to pay in this world. If one is done injustice in this world, then definitely he will have to be paid as God does not forsake his people. Those who do injustices to others according to the Martin Luther shall pay for the same in this world. This contradicts to the Malcolm’s X suggestions of that if non violence ways do not work, then the violence ways should be used without hesitating (Deanna).

Martin Luther the King believed that the non violence importance was that it prevented or avoided the physical violence and the spirit’s internal violence. The hate and the bitterness that develops in the resisters mind are replaced with the love. This is different from the violence method where by the resister develops a lot hatred and also bitterness due to the violence. The person who is protested against with the violence methods cannot be able to develop love if he approached with violence hence he may also retaliate and be unable to accept or even change his behaviors. Martin Luther king says that there is respect that develops from the opponent as he realizes that those who are seeking justice from him are mature persons who know themselves and their rights and this eventually results to love contrary to the violent ways which results to hatred and bitterness between the two groups involved. This concludes that the non violence is the best way or effective way of resistance (Deanna).

According to the Malcolm X, he criticizes non violence portraying it as passive doctrine that usually causes non violent leaders to radicalize their non violent rhetorical.

Does Nonviolence Have Limitations That Render Violence Necessary In Some Cases?

The violence is not necessary and does not render the non violence at any point. When the violence is used, its aftermath is the bitterness between the two rivals which is very dangerous. This cannot at any point be used to replace the non violent at any point or any circumstances. Comparing to the non violent, its aftermath is reconciliation and beloved community creation rather than the violence or bitterness. Martin Luther does not at any point suggest that the violence can replace or substitute non violence ways under any circumstance (Deanna).

Malcolm X fervently criticized non violence saying that were attempts of imposing the bourgeoisie morals upon the proletariat and that the violent was essential towards accompaniment to the revolutionary change or that the right to self defense is very important.  Malcolm X believed that the violence should at all cost be used where there is no other option remaining. Malcolm X argues that it was an offense to any individual who is being mistreated, abused or assaulted to continue accepting being assaulted without doing at least something so as to defend himself.  Malcolm X says that one should not just keep quite but he should wake up and take an action even if it means violence (Deanna).

According to the Martin Luther King, the non violence as a way of resistance should be applied at all times no matter how ineffective it is not working. Martin Luther King believed that this will come to a point where the opponent will soften his heart and change completely. Martin Luther believed that everybody can change.

At no point should the violent ways be applied as this would mean attacking the individual person and not the forces of the evil. This is according to Martin Luther who says that non violence is there to defeat or fight the injustice and not to the persons like the violence methods which target the individuals or persons. This contradicts to the Malcolm X views which argue that if non violence fails then violence should prevail and even if it means fighting with the person as an individual. He supported this by arguing the blacks and his fellow Afro American Unity organization members that they should be determined to win or get justice , freedom and even equality by any means that would be necessary including using the violence (Deanna).

Martin Luther King continues to support that the non violent should not at any point be overcome by the violent. This is because the violent ways usually or always results to bloodshed and even casualties as the opponent retaliates back still with violent. Hence there should no point where the violent should be used or overcome the violence. If the non violence way is substituted by the violence, then this would mean that hatred and bitterness automatically develops between the opponents, therefore it should not be necessary under any case. Using violence does not also guarantee that the justice will be provided hence should not be viewed as an alternative way to justice other than non violence in any case whatever the circumstances (Deanna).

Deanna Proach K. Martin Luther King . 5 Jan. 2009. 15 Dec. 2009. <http://modern-us-history.suite101.com/article.cfm/martin_luther_king>

Chris, Graham J. Peace building alum talks practical app of nonviolence , London: Augusta Free   Press, 2009.

Stuck with your Essay?

Get in touch with one of our experts for instant help!

The Relationship Between Haute Couture and Society, Essay Example

Impact Of Uninsured Population Project, Research Paper Example

Time is precious

don’t waste it!

Plagiarism-free guarantee

Privacy guarantee

Secure checkout

Money back guarantee

Related Essay Samples & Examples

Voting as a civic responsibility, essay example.

Pages: 1

Words: 287

Utilitarianism and Its Applications, Essay Example

Words: 356

The Age-Related Changes of the Older Person, Essay Example

Pages: 2

Words: 448

The Problems ESOL Teachers Face, Essay Example

Words: 2293

Should English Be the Primary Language? Essay Example

Pages: 4

Words: 999

The Term “Social Construction of Reality”, Essay Example

Words: 371

Nonviolence

As a theologian, Martin Luther King reflected often on his understanding of nonviolence. He described his own “pilgrimage to nonviolence” in his first book,  Stride Toward Freedom , and in subsequent books and articles. “True pacifism,” or “nonviolent resistance,” King wrote, is “a courageous confrontation of evil by the power of love” (King,  Stride , 80). Both “morally and practically” committed to nonviolence, King believed that “the Christian doctrine of love operating through the Gandhian method of nonviolence was one of the most potent weapons available to oppressed people in their struggle for freedom” (King,  Stride , 79;  Papers  5:422 ).

King was first introduced to the concept of nonviolence when he read Henry David Thoreau’s  Essay on Civil Disobedience  as a freshman at  Morehouse College . Having grown up in Atlanta and witnessed segregation and racism every day, King was “fascinated by the idea of refusing to cooperate with an evil system” (King,  Stride , 73).

In 1950, as a student at  Crozer Theological Seminary , King heard a talk by Dr. Mordecai  Johnson , president of Howard University. Dr. Johnson, who had recently traveled to  India , spoke about the life and teachings of Mohandas K.  Gandhi . Gandhi, King later wrote, was the first person to transform Christian love into a powerful force for social change. Gandhi’s stress on love and nonviolence gave King “the method for social reform that I had been seeking” (King,  Stride , 79).

While intellectually committed to nonviolence, King did not experience the power of nonviolent direct action first-hand until the start of the  Montgomery bus boycott  in 1955. During the boycott, King personally enacted Gandhian principles. With guidance from black pacifist Bayard  Rustin  and Glenn  Smiley  of the  Fellowship of Reconciliation , King eventually decided not to use armed bodyguards despite threats on his life, and reacted to violent experiences, such as the bombing of his home, with compassion. Through the practical experience of leading nonviolent protest, King came to understand how nonviolence could become a way of life, applicable to all situations. King called the principle of nonviolent resistance the “guiding light of our movement. Christ furnished the spirit and motivation while Gandhi furnished the method” ( Papers  5:423 ).

King’s notion of nonviolence had six key principles. First, one can resist evil without resorting to violence. Second, nonviolence seeks to win the “friendship and understanding” of the opponent, not to humiliate him (King,  Stride , 84). Third, evil itself, not the people committing evil acts, should be opposed. Fourth, those committed to nonviolence must be willing to suffer without retaliation as suffering itself can be redemptive. Fifth, nonviolent resistance avoids “external physical violence” and “internal violence of spirit” as well: “The nonviolent resister not only refuses to shoot his opponent but he also refuses to hate him” (King,  Stride , 85). The resister should be motivated by love in the sense of the Greek word  agape , which means “understanding,” or “redeeming good will for all men” (King,  Stride , 86). The sixth principle is that the nonviolent resister must have a “deep faith in the future,” stemming from the conviction that “The universe is on the side of justice” (King,  Stride , 88).

During the years after the bus boycott, King grew increasingly committed to nonviolence. An India trip in 1959 helped him connect more intimately with Gandhi’s legacy. King began to advocate nonviolence not just in a national sphere, but internationally as well: “the potential destructiveness of modern weapons” convinced King that “the choice today is no longer between violence and nonviolence. It is either nonviolence or nonexistence” ( Papers  5:424 ).

After  Black Power  advocates such as Stokely  Carmichael  began to reject nonviolence, King lamented that some African Americans had lost hope, and reaffirmed his own commitment to nonviolence: “Occasionally in life one develops a conviction so precious and meaningful that he will stand on it till the end. This is what I have found in nonviolence” (King,  Where , 63–64). He wrote in his 1967 book,  Where Do We Go from Here: Chaos or Community? : “We maintained the hope while transforming the hate of traditional revolutions into positive nonviolent power. As long as the hope was fulfilled there was little questioning of nonviolence. But when the hopes were blasted, when people came to see that in spite of progress their conditions were still insufferable … despair began to set in” (King,  Where , 45). Arguing that violent revolution was impractical in the context of a multiracial society, he concluded: “Darkness cannot drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that. The beauty of nonviolence is that in its own way and in its own time it seeks to break the chain reaction of evil” (King,  Where , 62–63). 

King, “Pilgrimage to Nonviolence,” 13 April 1960, in  Papers  5:419–425 .

King,  Stride Toward Freedom , 1958.

King,  Where Do We Go from Here , 1967.

• Chronicle Conversations
• Article archives
• Issue archives
• Join our mailing list

Towards a Planet-wide Culture of Non-Violence

About the author, russy d. sumariwalla.

From times immemorial, humankind, in its brief history on planet Earth, has caused and experienced for itself unimaginable horrors and carnage. Violence is commonly used to settle disputes or to gain advantage over others. This is amply documented and evident even today as I write. Not only have we humans annihilated the lives of hundreds of millions of other humans, but we have eradicated precious creations such as art, architecture, sculptures and monuments representing the finest products of human civilization, remnants of which adorn museums around the world. During this same brief history, humans have also demonstrated unsurpassable acts of love, kindness, mercy, empathy, compassion, forgiveness, sacrifice and benevolence towards others, and such deeds are evident even today. Hence, we confront a dilemma. We have evidence of the best and the worst behaviour that humanity is capable of.

This essay is an attempt to propose a long-term approach to respond to this challenging dilemma: how to minimize—if not eliminate entirely—the use of physical and mental violence among humans. Some will argue that this is impossible because violence is so deeply embedded in the human psyche that it is unchangeable. I disagree because history proves the opposite. I am not a psychologist, neurologist, anthropologist or any other “ist” but a mere observer of human behaviour and a student of history.

I believe that human progress is undeniable and unstoppable in practically all spheres of life. Clearly, in this long evolutionary journey, there are and will always be episodes, eras and epochs of unconscionably large-scale violence, such as that currently seen in Afghanistan, Myanmar, Syria and the Middle East, and other parts of the world, but the direction is always towards reaching the higher plane and the betterment of humankind. This may seem counterintuitive because negative aspects of human behaviour saturate today’s news media, and we tend to obsess over the here and now. We must evaluate human progress from an evolutionary and historical perspective. Melinda Gates of the Bill & Melinda Gates Foundation made a very astute observation in a recent interview with  Bloomberg Businessweek : “The future will surprise the pessimists”. 1  I am sure Ms. Gates meant the long-term future and I happen to agree, without assigning a date.

Let us stop for a moment and take a look at the Charter of the United Nations—a monumental achievement among disparate nations and cultures on Earth .  It is remarkable that 193 nations have signed on to this extraordinary treaty over the course of its brief existence, regardless of the fact that some Member States may not pay it due attention today. These 193 Member States, comprising almost all nation States on the planet, have voluntarily ceded a segment of their sovereignty to the United Nations. To my knowledge, no Member State has voluntarily withdrawn its membership from the Organization; why? Even those Member States that have been castigated repeatedly by one or another instrument of the United Nations have not dared to withdraw. This to me represents human progress and the need for cooperation among nations where necessary and possible. It should be noted, however, that the Charter does not completely prohibit the use of force by Member States. Indeed, it explicitly recognizes the right of self-defence (Articles 39 through 51) under clearly delineated circumstances and conditions. The basic principle of the Charter, however, remains the non-use of force and the peaceful settlement of international disputes. 

Let us look at another shining example of human ingenuity and social invention: the Universal Declaration of Human Rights (UDHR). This year we will celebrate the seventieth anniversary of this magnificent accomplishment, even if not everyone on this planet agrees with it wholeheartedly. Adopted by the United Nations General Assembly in Paris, France, on 10 December 1948, by 48 of the then 58 United Nations Member States (with eight abstentions and two non-voting participants), this Declaration epitomizes the highest aspirations of humankind. It is composed of 30 articles affirming wide-ranging fundamental rights of individuals. While not legally binding on nation States, it has played a foundational role in developing subsequent treaties and conventions pertaining to human rights, including the International Bill of Human Rights, the Bangkok Declaration and the Convention Against Torture. In 2009, Guinness World Records proclaimed UDHR as the most translated document in the world (370 languages and dialects). To date, the Declaration's impact on humankind has been immeasurable.

This brings me to the central point of this essay: A Long March Towards a Planet-wide Culture of Non-violence.

At the outset, let me clarify that this essay is geared to the concept of the entire range of violence by humans: from, by and among children to that practiced by nation States and in world wars. According to a report released by the United Nations Children's Fund, 2  about half of the world's teens experience peer violence in and around school; globally, about 720 million school-age children live in countries where they are not fully protected by law against forms of physical punishment and bullying at school.

It is instructive to note how the preamble to the Constitution of the United Nations Educational, Scientific and Cultural Organization begins: “That since wars begin in the minds of men, it is in the minds of men that the defences of peace must be constructed”. This one simple, declarative sentence sums up the challenge before Homo sapiens: how do we change the minds of humans, wherefrom violence may be instigated to non-violent methods to accomplish human objectives.

It is my view that the long road starts at conception—the environment in which a mother conceives a prospective child and gives birth. Of course, genetics and biological imperatives count, but the mother's state of mind and the general environment in which the baby is grown inside the womb also play a significant role. Similarly, beginning with birth through to adulthood—preschool, kindergarten, middle and high school—the socioeconomic-political environment the child experiences has a long-term impact on their mindset. Much has been speculated and written about this developmental issue. At the individual level, there are so many factors that it is difficult, if not impossible, to isolate the ones that result in violent behaviour or its opposite.

The human brain is a marvelous organ but also one of the most complex. Studies of the human brain are ongoing in various academic and scientific institutions around the world. To the best of my knowledge, nothing about it is set in concrete. Our brain is the central organ of the human nervous system as well as the primary control centre for the peripheral nervous system. It is made up of more than 100 billion nerves that communicate in trillions of connections (synapses). But this essay is not about the human brain. That topic is best left for another essay. However, a reference to the human brain is indispensable if we are to speak about human behaviour and behavioural change, which is what this essay is about. The fundamental point is that human behaviour is changeable depending in part on external stimuli received by the brain.

In the interest of brevity, I refer you to two excellent works by a highly regarded cognitive scientist—Massachusetts Institute of Technology and Harvard professor, Steven Pinker:  Better Angels of our Nature: Why Violence has Declined  3  and  The Blank Slate: The Modern Denial of Human Nature . 4  In  The Blank Slate , Pinker makes a strong case that we have all moved beyond the simplistic dichotomy between heredity and environmental factors to a realization that all behaviour comes out of an interaction between the two. In  Better Angels of our Nature,  Pinker brilliantly shows that in the world of the past, human behaviour was much worse and more violent; he contends that we may be living in the most peaceable era in our species' existence. For example, he cites some amazing data showing that tribal warfare was nine times as deadly as war and genocide in the twentieth century, and that the murder rate in medieval Europe was more than 30 times what was in 2011. Yes, it would seem that we Homo sapiens have come a long way over millennia. So what needs to be done to ensure that this march of civilization continues in the direction that it has taken so far?

My one answer—and not the only answer—is a planet-wide, grass-roots educational campaign using every available and conceivable tool and technology to make the use of violence as an absolutely last resort at every level in human relations—between any two individuals, within families, among small groups and other organized entities such as hamlets, villages, cities, and states (within nations), and among nations on planet Earth.  This is obviously a tall order, but I believe it is achievable if we believe in it and if we invest adequate resources over the long term. Let me cite examples of two universally acclaimed twentieth century leaders who had a huge impact on human behaviour and culture: Mahatma Gandhi and Dr. Martin Luther King. I don't need to write a treatise on them. We know that Gandhi almost single-handedly brought down the British Empire and delivered independence to India and Pakistan in 1947. He didn't have an army with guns, tanks and bombs. His principle weapon was  Satyagraha  (force of truth) operationalized as non-violence: leading long protest marches, accepting repeated jail sentences, using boycotts and mobilizing millions of people in British India to emulate his non-violent methods, which finally led the British Government to yield to his demands for freedom and independence. In 2019, we will celebrate the 150 th  anniversary of Gandhi's birthday.

Following in the footsteps of Mahatma Gandhi, Dr. Martin Luther King, using every non-violent means known to humans, brought about revolutionary change in the treatment and condition of African Americans in the United States, and by extension all minorities.  Dr. King was revered for his work for the poor and powerless throughout the world, which continues today. Sadly, both Gandhi and Dr. King gave their lives to the bullets of extremists. So how do we build on the work of these two great souls?

At the global level I have a proposition to suggest: that the United Nations Secretary-General prepare a resolution for the General Assembly (coincidentally, it is meeting in its 73 th  session as I am writing this) to establish a small, special mechanism within the United Nations Secretariat solely charged with creating, defining, monitoring, measuring, analysing and publishing metrics on the use of violence or violent behaviour within Member States. This special group would also be charged with providing technical assistance to United Nations Member States in collecting uniform and comparable statistics on violence. This may even lead to setting goals at the national and international levels to measure progress, as we do for many other aspects of life, such as hunger, poverty, climate change and inequality. Human ingenuity is limitless. There must be several other ways to effect gradual change in human attitudes and culture broadly, and violence as a behavioural trait is no exception.

This brings me to the concluding section of this essay. In early human history the use of violence in human relations did not threaten our planet. Violence was localized. Geography limited the spread of wars to unreachable territories. Oceans and mountains served as major barriers to the expansion of conflicts. Today, the situation is different. With so many nuclear powers now in existence, all of human civilization is at stake. Wars by miscalculation, escalation, technological malfunction and other situations are not entirely inconceivable. A small skirmish or battle can spread and grow into a global conflagration. This makes it imperative that we learn to control our tendency to resort to force.

We are living in a very unstable and unpredictable era. With so much access to and availability of weapons of mass destruction, one cannot be too sure that a demented leader will not press the wrong button. Humankind must embrace non-violence. Our planet is unique among 3,700 extrasolar planets discovered by NASA research, which continues. The search for the existence of extraterrestrial “intelligent life” also continues, but so far without success. Shouldn't we do everything possible to preserve our beautiful planet?

• Bloomberg Businessweek , "Q&A: Melinda Gates on the World’s Missing Data About Women", 14 February 2017.
• United Nations Children's Fund, An Everyday Lesson #ENDviolence in Schools (New York, 2018). Available from  https://www.unicef.org/publications/index_103153.html
• Steven Pinker, Better Angels of our Nature: Why Violence has Declined (New York, Viking, 2011).
• Steven Pinker, The Blank Slate: The Modern Denial of Human Nature (New York, Viking, 2008).

The UN Chronicle  is not an official record. It is privileged to host senior United Nations officials as well as distinguished contributors from outside the United Nations system whose views are not necessarily those of the United Nations. Similarly, the boundaries and names shown, and the designations used, in maps or articles do not necessarily imply endorsement or acceptance by the United Nations.

Cultural Diversity in the Digital Age: A Pillar for Sustainable Development

Two important issues affecting the protection and promotion of cultural diversity deserve our attention: the question of discoverability of local and national content, and the impact of generative artificial intelligence (AI).

“Bee Engaged with Youth” to Safeguard Bees and Other Pollinators

As we celebrate World Bee Day on 20 May, let us remember how crucial it is to prioritize efforts to protect bees and other pollinators. FAO is committed to supporting youth, who have a key role to play in fostering the transformative changes and future initiatives and activities needed to save our bees and other pollinators.  

Digital Innovation—Key to Unlocking Sustainable Development 

Digital tools have the potential to accelerate human progress, but those who are not online are most at risk of being left behind.

Documents and publications

• Yearbook of the United Nations 
• Basic Facts About the United Nations
• Journal of the United Nations
• Meetings Coverage and Press Releases
• United Nations Official Document System (ODS)
• Africa Renewal

Libraries and Archives

• Dag Hammarskjöld Library
• UN Audiovisual Library
• UN Archives and Records Management 
• Audiovisual Library of International Law
• UN iLibrary 

News and media

• UN News Centre 
• UN Chronicle on Twitter
• UN Chronicle on Facebook

The UN at Work

• 17 Goals to Transform Our World
• Official observances
• United Nations Academic Impact (UNAI)
• Protecting Human Rights
• Maintaining International Peace and Security
• The Office of the Secretary-General’s Envoy on Youth
• United Nations Careers

Culture of non-violence starts with communities and individuals, Ban says

Facebook Twitter Print Email

The work of creating and sustaining a culture of peace and non-violence begins in the hearts of committed men and women, Secretary-General Ban Ki-moon says in a message marking the International Day of Non-Violence.

The work of creating and sustaining a culture of peace and non-violence begins in the hearts of committed men and women, Secretary-General Ban Ki-moon says in a message marking the International Day of Non-Violence .

“Peace may be achieved around the negotiating table, but it is sustained around community tables,” said Mr. Ban. “Peace starts with people; it flows from the hearts of committed women and men.

“Communities, families, and individuals all have a critical role to play in defeating violence and creating a culture of peace. This work cannot be left to governments or international organizations alone.”

Nevertheless, “we at the United Nations strive to harness the power of non-violence to overcome prejudice, end conflict, and cultivate mutual respect and understanding among peoples and countries,” he went on to say on the occasion of the Day, which is observed on 2 October.

“Indeed, the creed of non-violence echoes through the United Nations Charter,” said Mr. Ban. Specifically, it calls on us “to practise tolerance and live together in peace with one another as good neighbours” and “to ensure… that armed force shall not be used, save in the common interest.”

“We work every day to bring these lofty principles to life,” said the Secretary-General. “We do this by promoting human rights, seeking to resolve conflicts through peaceful means, campaigning to eliminate violence against women, working to achieve the Millennium Development Goals, and building bridges across cultures and countering hatred and extremism everywhere.”

The observance also marks the birthday of Mahatma Gandhi, leader of India’s independence movement and a pioneer of the philosophy and strategy of non-violence, which he described as “the greatest force at the disposal of mankind.”

“On this International Day of Non-Violence,” said Mr. Ban, “let us work together to use the great force of non-violence to build peaceful and just societies for ourselves and for our children.”

The International Day of Non-Violence was established by the General Assembly as an occasion to “disseminate the message of non-violence, including through education and public awareness.” It has been observed annually since 2007.

Home — Essay Samples — Philosophy — Nonviolence — Nonviolence Analysis

Nonviolence Analysis

• Categories: Family Business Nonviolence

About this sample

Words: 570 |

Published: Mar 20, 2024

Words: 570 | Page: 1 | 3 min read

Table of contents

Historical context, principles of nonviolence, effectiveness of nonviolence, challenges and criticisms.

Cite this Essay

Let us write you an essay from scratch

• 450+ experts on 30 subjects ready to help
• Custom essay delivered in as few as 3 hours

Get high-quality help

Dr. Karlyna PhD

Verified writer

• Expert in: Business Philosophy

+ 120 experts online

By clicking “Check Writers’ Offers”, you agree to our terms of service and privacy policy . We’ll occasionally send you promo and account related email

No need to pay just yet!

Related Essays

1 pages / 424 words

1 pages / 547 words

4 pages / 1758 words

1 pages / 1738 words

Remember! This is just a sample.

You can get your custom paper by one of our expert writers.

121 writers online

Still can’t find what you need?

Browse our vast selection of original essay samples, each expertly formatted and styled

Related Essays on Nonviolence

John Lewis was a pivotal figure in the American Civil Rights Movement and his character has been the subject of much analysis and admiration. His role in the movement, his leadership qualities, and his unwavering commitment to [...]

The phenomenon of "white flight" has been a topic of interest and concern for urban planners, sociologists, and policymakers for decades. White flight refers to the migration of white residents from urban areas to the suburbs, [...]

Ten years following the assassination of Dr. Martin Luther King Jr., people still protested and empathized on behalf of his death, but labor union organizer and civil rights leader Cesar Chavez argues as to why nonviolent [...]

After Martin Luther King’s assassination, there were many people who wanted to fight back violently due to this misfortune. Cesar Chavez tries to persuade the people to help them to see that the only way to get meaningful and [...]

Mohandas Karamchand Gandhi, commonly known as Mahatma Gandhi, is renowned for his advocacy of nonviolent resistance as a powerful tool for social and political transformation. This essay delves into Gandhi's philosophy of [...]

Horace’s philosophy of life, I believe, can be summed up quite effectively by this line on his poem Gather Ye Rosebuds, addressed to Leuconoe: “This day’s thine own, the next may be denied”. Horace is all about finding [...]

Related Topics

By clicking “Send”, you agree to our Terms of service and Privacy statement . We will occasionally send you account related emails.

Where do you want us to send this sample?

By clicking “Continue”, you agree to our terms of service and privacy policy.

Be careful. This essay is not unique

This essay was donated by a student and is likely to have been used and submitted before

Download this Sample

Free samples may contain mistakes and not unique parts

Sorry, we could not paraphrase this essay. Our professional writers can rewrite it and get you a unique paper.

Please check your inbox.

We can write you a custom essay that will follow your exact instructions and meet the deadlines. Let's fix your grades together!

Get Your Personalized Essay in 3 Hours or Less!

We use cookies to personalyze your web-site experience. By continuing we’ll assume you board with our cookie policy .

• Instructions Followed To The Letter
• Deadlines Met At Every Stage
• Unique And Plagiarism Free

WORK  EXPERIENCE

• Jason Manrique
• May 27, 2021
• 13 min read

Introduction to Nonviolence

Updated: Jan 12, 2022

By Jason Manrique (April, 2020)

Table of Contents

Introduction

Nonviolent Movements

International Nonviolent Struggle

Nonviolence in Academia and in the 21st Century

Nonviolence: an introduction.

Nonviolent activism over the course of the 20th century helped influence the world and century in a positive direction. There now is an effective option to fight back against injustice and oppression around the world without having to cause more pain and conflict. These days, nonviolence has an academic catalog full of examples, theory and scholars who help guide those in search of learning more on the subject of nonviolent philosophy. But first, What is Nonviolence?

A simple definition for nonviolence can be that it is the use of peaceful means, not by force, to bring about social change. However, this is a very simple and broad definition of what nonviolence is or can be. There are different aspects of the nonviolent philosophy that require their own meaning:

Nonviolent Communication for example is about expressing and hearing needs nonviolently resulting in mutual understanding and agreements between cooperating groups.

Nonviolent Conflict Resolution and Mediation are where special measures and techniques are employed to resolve conflicts that previously had been found to be irretractable. Mediation is where these techniques are employed by a neutral third party.

Nonviolent Noncooperation can be defined as when one group applies symbolic methods to disrupt daily processes of life in order to bring awareness to society of injustices or inequities.

Nonviolent Resistance is when oppositional measures are taken in different forms of protest to provoke and expose unacceptable actions and thus embarrass and shame the group doing the actions in the eyes of the public and the international community.

Examples of these forms of nonviolence will be provided later in this article.

Notable Nonviolent Movements: Early 20th Century

Nonviolent movements were active throughout the 20th century, helping shape society into what it is today.

Early on, it was the Women's Suffrage movement in the United States during the early 1900’s. One of the most notable events to come from that movement was the Suffrage Parade of 1913. The reason why is because this parade marked the first large march to take place in Washington D.C, where women from all over the country came together and marched for the right to vote. President Woodrow At the time, Wilson was going to have his inaugural address. This event helped ignite the suffragist movement and continue to hold Wilson’s administration accountable culminating in the passage of the 19th Amendment.

Meanwhile, around the same time in another part of the world, a young Mahatma Gandhi was preparing one of his first large-scale acts of civil disobedience against the British Empire. The 1920 Non-Cooperation movement was Gandhi’s example of what nonviolent noncooperation can look like when being implemented in real life. The movement had participants resign from positions en masse (election workers, teachers, courts, other administrative positions) and threaten to not pay taxes as well. While the non-cooperation movement ended in 1922, it marked the first time where civil disobedience came from all parts of Indian society instead of just an educated middle class, signifying that the independence movement was gaining popular support.

Nonviolence During the Civil Rights Era

The success of India's independence movement due in large part to Gandhi’s nonviolent philosophy helped inspire an upcoming generation of activists around the world that it is possible to fight back against oppressors without using violence. This would be seen best in the tactics and philosophies of activists during the American Civil Rights Era of the 1950s-1960s. The most significant example of this would have to be the civil rights work of Dr. Martin Luther King Jr., who directly cited Gandhi as an inspiration and applied Gandhi’s methods of nonviolence to what King was trying to accomplish working toward abolishing the discriminatory Jim Crow laws in the American South. For example, King played a pivotal role in the Montgomery Bus Boycott as President of the Montgomery Improvement Association, preached nonviolence even after threats and attempts on his life were made, met with students of Gandhi, and delivered his iconic “I have a dream” speech at the 1963 March on Washington. MLK’s nonviolent philosophy remains one of his most notable characteristics in the eyes of the American public. Another lesser-known activist of the era is James Lawson. Lawson, similar to King, also came from a Christian upbringing revolving around nonviolence. It was his work in India where he directly learned about Gandhi's philosophy of nonviolence, Satyagraha, and then even had Dr. King urge him to move to the South and help teach people the nonviolent activism he had learned in India from Gandhi’s students. Lawson's teachings would prove to be very important and impactful during the Civil Rights Era, being a mentor and teacher to notable young activists such as Diane Nash and John Lewis, who themselves would go on to lead the sit-in movement throughout the South.

In the West, there was another similar struggle going on in the western part of the country during this time. Racism, corruption, and poor working conditions were common amongst farm workers in the western United States (workers who were often Mexican or Filipino immigrants). The man who would directly challenge the oppressive system rose from those ranks was Cesar Chavez. Chavez, very much like Martin Luther King was inspired by his religious upbringing (MLK with the Baptist church and Chavez with the Catholic church) and the work of Gandhi. A notable difference in Chavez’s experience is that he was also inspired by the Civil Rights movement that had been going on in the South at almost the exact same time he was fighting for labor rights in the west. A very crucial moment came in 1965 when the union he created joined a grape strike that was soon elevated to national notoriety due to the nonviolent tactics Chavez helped lead. Things such as asking for strike members to commit to nonviolence, long marches, and even a hunger strike by Chavez to protest the talks of committing acts of violence within the striking worker's ranks. Cesar’s work was recognized by notable Civil Rights figures such as Robert F. Kennedy and Martin Luther King, receiving a letter of praise and solidarity from King at one point. Chavez and the grape workers won in 1970 when their union was officially recognized.

International Nonviolent Struggles

While the work of nonviolent activists such as Cesar Chavez, Martin Luther King, and James Lawson and so many others during the American Civil Rights Era brought groundbreaking change, there were (and are) still ongoing struggles in other parts of the world.

Halfway across the world from America, the indigenous Africans of South Africa were in the midst of an ongoing struggle that would last much longer than the Civil Rights Era in America. The Apartheid regime in South Africa was a brutal system set in place by the white minority-controlled government beginning in the late 1940s. The country where Gandhi had first learned and implemented his early nonviolent philosophy was now the setting for another struggle. There were different forms of opposition used against the apartheid regime, from nonviolent ones to armed resistance. 1952 was when anti-apartheid activists implemented their first wide-scale act of nonviolent resistance. Disobeying the laws of apartheid by meeting in massive groups at locations such as train stations, post offices bus stops, schools, this would be known as the National Defiance Campaign. Thousands of people were arrested and membership for the African National Congress (ANC) political party skyrocketed.

Unfortunately, the campaign was met by harsh retaliation by the apartheid government and no concessions were made. However, nonviolence was still the main tool used by the South Africans throughout that period. Others actions were taken such as bus boycotts, demonstrations, and even burning passes. International pressure from the United Nations also dealt significant blows to the apartheid regime with arms embargoes on South Africa (Security Council Resolution 181, 182) , condemnation from the Commission on Human Rights and the General Assembly to name some examples.

It was during the 1970s and 1980s where different methods of civil disobedience were taken as a result of the oppression by the South African government. By that point, many activist leaders who were imprisoned were being released and at the same time, labor strikes were rising which helped show anti-apartheid activists that they can sabotage the inner workings of the Apartheid system using labor power. Mass work strikes, school boycotts, funerals for murdered activists were the new actions being used. These tactics served as a leverage system in that government officials and employers were worried about having a shortage of skilled workers in the near future and/or not having labor leaders/activists to negotiate with during labor disputes.

Economic boycotts had also become popular where practically the entire community does not go to work or shop at local businesses, hurting the white-owned businesses and other employers. As a result of the constant boycotts and other actions by the anti-apartheid activists, mixed with the international condemnation and sanctions brought by the UK and USA, the South African government slowly began making concessions by the mid to late 1980s and in 1994 a new constitution along with a non-white majority in government marked an end to Apartheid in South Africa.

Similar to South Africa, the struggle for the Palestineans in the Middle East has been a long one full of oppression from the Israeli side no matter what form of resistance is used against the Israeli government. Nonviolence has been prevalent in Palestinian resistance even before the issue of Israeli occupation. During the late 1930s, resistance to the British empire by Palestinians consisted of protests, strikes, and diplomatic petitions. Several decades after the formation of Israel (1948) a movement began where large portions of the Palestinian population acted in civil disobedience against the Israeli government. This event would come to be known as the First Intifada (1987).

During the Intifada, the people took nonviolent actions in large groups. Examples of these actions include: staging sit-ins, blocking roads, burning tires, having large demonstrations. The IDF (Israeli Defense Force) even classified over 95% of the activities as nonviolent. It was during the First Intifada when a champion for nonviolence would emerge within the Palestinian community. Mubarak Awad, a Palestinian Christian who had studied notable figures in the field of nonviolence (MLK, Gandhi, Gene Sharp) became a major organizer during the Intifada. Awad translated into Arabic the work of those thinkers and wrote and distributed pamphlets in Arabic on the subject of nonviolent non-cooperation and nonviolent theory all over the West Bank. Mubarak’s actions got him put on notice by the Israeli authorities and eventually resulted in his deportation. He helped promote nonviolent actions that would be in direct opposition to Israeli control of Palestinians. Planting olive trees in potential sites for new Israeli settlements, flying the Palestinian flag, directly opposing curfews, not presenting IDs, were just some of the actions Mubarak Awad helped promote. Unfortunately, unlike Apartheid in South Africa, the Palestinian struggle has lasted for much longer. To this day, the Palestineans continue to be subject to the oppressive, illegal policies of the Israeli government. The Intifada was able to make some progress in terms of having all sides of this conflict come together and attempt to really negotiate a deal for the first time.

Even though Israel has forbidden his return to Palestine, Mubarak Awad continues to advocate for nonviolence in Palestine and wherever in the world there is a similar struggle for civil and human rights through his organization that he has started in the U.S.A. in Washington, D.C., called Nonviolence International. It is interesting to note that his nephew, Sami Awad has continued his efforts in Palestine through the Holy Land Trust based in Bethlehem.

Today, there exists a vast academic field in nonviolence based on theory and the experiences/ analysis of notable events that occurred during the 20th Century. Researchers and scholars during the 20th century helped create the academic field of nonviolence to compliment the direct work being performed in real life settings. One of the best known and influential scholars on nonviolence is Gene Sharp. Sharp was an American political scientist who protested the Korean War by not participating in the draft and spending time in prison.

It was afterwards, when he went to go and study in Oslo, that Sharp got very involved in studying nonviolence (specifically how teachers in Norway resisted against fascist education). Sharp went on to receive a Doctorate from Oxford University and in 1973, published a three volume work called “ The Politics of Nonviolent Action ”. It was in one of these volumes where he wrote 198 Methods of Nonviolent Actions, a groundbreaking work that is still referenced to this day and only recently has been updated for modern times. (Nonviolence International will be publishing a book on over 300 methods in 2021). Gene listed and wrote in detail 198 different ways people can perform nonviolent acts. Sharp is also credited for moving the work of Gandhi outside of religion and ethics courses and into political science and sociology departments. Institutes and other organizations are now active in promoting the theory of nonviolent philosophy. His writings are still used as training for nonviolent activists around the world even after his passing in 2018 and were cited in movements around the world over several decades.

Here is a short list of the organizations working to promote nonviolence worldwide.

Following Sharp’s inspiring example, other activists have gone on to create other institutes to promote the nonviolent philosophy for the younger generations. One example is the James Lawson Institute . This institute was created by Civil Rights activist James Lawson in collaboration with the International Center on Nonviolent Conflict (ICNC) as a way for American activists and organizers to learn nonviolent disobedience. James Lawson personally was a major force in the American Civil Rights movement who worked personally with Dr. King.

The Center for Nonviolent Communications was created by psychologist Marshall Rosenberg and specializes specifically in nonviolent communications as a way to improve communications resulting in improved relationships, project planning and problem-solving. According to Rosenberg, nonviolent communications emphasizes a very positive view of human nature, and that an authentic human connection can overcome almost all problems, conflicts and obstacles. Thus, in essence, human behavior is based on common needs, and thus only optimized nonviolent communications are needed to make the most of the best that humanity has to give and thus overcome conflict and obstacles, and establish true human relations and intimacy. Thus Rosenberg’s organization teaches techniques and philosophy for optimizing communications that he pioneered for realizing the full potential of human relationship and life.

Another organization created by a nonviolent activist is Nonviolence International (or NVI). This international non-profit organization was founded by Mubarak Awad in the late 1980’s as a way to promote nonviolence around the world and to continue spreading the nonviolent philosophy he taught protesters in Palestine and to others willing to learn about nonviolence. Granted special consultative status with the UN Economic and Social Council (Eco-Soc), NVI works with other Nonprofits and Nongovernmental Organizations (NGO) within UN Civil Society in such events as NGO-CSW and the HLPF. The NVI website contains many resources such as webinar series, training manuals, position papers, videos and backgrounders on UN-related events. One notable project from Nonviolence is an updated version of Gene Sharps 198 Methods of Nonviolent Actions by CEO Michael Beer. An academic in the field of nonviolence himself, Beer has trained many activists around the world (Tibet, USA, Thailand, etc.) on the practice of nonviolence. This book and online database exceeds the original 198 to over 300 nonviolent tactics as a result of Michael Beer’s extensive research which adds modern tactics better suited for this day and age.

The Martin Luther King jr. Research and Education Institute at Stanford University is where Martin Luther King’s nonviolent philosophy is provided open and free to the public for research and education. With the blessings of King’s wife, Coretta King, the institute holds the King Papers, being digitized into an online database years in the making (still not complete) this collection is a project with the goal of collecting all of MLKs writings (published and unpublished) in one database, and making it freely available to all to inspire and guide future social improvement and human rights work. Thus, many primary sources on MLK speeches, sermons and other writings are now freely available to the public.

Started by the Gandhi-King Foundation located in Hyderabad, India, and now based at the MLK Research and Education Institute in Stanford University, is the Gandhi-King Global Initiative . Beginning in October 2019 (the 150th anniversary of Gandhi's birthday), a large international conference was held to commemorate the event and served as the first big event of the global initiative. The purpose of the Gandhi-King Global Initiative is to create an international network of activists who aspire to continue advocating for nonviolence and international collaboration. Currently including almost 100 members in the global network, including family members of Gandhi, King, Chavez, Mandela, and staff of Awad’s organization, GKGI strives to utilize the latest in online and communications technology to encourage communications, cooperation and collaboration amongst it’s members and others to create online and in the world events (before and after the COVID-19 pandemic of course) promoting peace, justice, equality and nonviolence and celebrate diversity.

The Albert Einstein Institution was founded by nonviolent scholar Gene Sharp in 1983. The institution operated out of Gene’s home in East Boston, as a way to focus on “pragmatic nonviolent struggle”. Much of Gene Sharps publications, which includes 20 books, are available at the Einstein Institutes website. Sharp picked Einstein as the name given that he had come into contact with Einstein himself early in his life and in his career as an advocate of nonviolence. Sharp was arrested when he protested the Korean War draft and wrote a letter to Einstein - and the physicist agreed and responded back to Sharp in support of his antiwar stance. The institution holds workshops, consultations, conferences and more.

The International Center on Nonviolent Conflict (or ICNC) is a non-profit, educational foundation that provides resources on civil resistance for people around the world and from different backgrounds. Since its formation in 2002, scholars, activists, NGOs, policy analysts are among the groups welcomed to use the ICNC for learning more on nonviolence since 2002. Grants for researchers are also provided by the center as well. As mentioned earlier, the James Lawson Institute was formed in part thanks to the ICNC. From a resource library full of articles, to films and translated writings, the ICNC serves as an international library of nonviolence.

The nonviolence movements that went on during the 20th century laid the groundwork for the modern academic and organized field seen today. People who participated in different movements like Mubarak Awad in Palestine and James Lawson in the United States went on to set up institutes and organizations to continue promoting the nonviolence they learned. Thus their organizations publish works based on nonviolence and teach activists the same nonviolent tactics they learned during their time as activists in the streets of Palestine and America. Gandhi’s work in South Africa and successful campaign for Indian independence inspired Martin Luther King, Lawson and Cesar Chavez to implement that nonviolent philosophy in America. Thanks to Gene Sharp, the writings and actions of Gandhi were exposed to a much larger academic audience in America. That led to countless American students (to this day) learning about one of the best nonviolent campaigns and practitioners, ensuring Gandhi’s philosophy lives on in the minds of generations to come. Sharp's own work has been cited in countries around the world as a tool for combatting oppressive regimes. The Suffrage Parade, the first large, peaceful organized protest in D.C was planned by women challenging the incoming president to give them equal rights.Since then, countless other groups have taken action to march nonviolently across the capital as an open symbol of nonviolent civil disobedience. Today, younger generations can look back at these historic movements and continue the fundamental mission of using nonviolence to tackle injustice. In some cases being taught by the same activists from that period or the students/colleagues of those activists. All the institutes, resource websites and nonprofits aligned with nonviolence have ensured that the work of all those activists in the 20th century can also serve as a knowledge hub for those seeking a way of learning more on the nonviolent philosophy.

• NonviolenceNY Publications

Recent Posts

Women and Disarmament

Gender Equality and the Arms Trade Treaty — Is a Seat at the Table the Key to Success?

Toxic Masculinity — Part 1: origin, concept and relation to gun violence in the USA

Comentarios

• What is PCDN?
• The PCDN Team
• Mission, Vision, Values
• Comments about PCDN
• Support PCDN
• Latest Activity
• Organizational Members
• Partnerships
• Media Gallery
• Resource Guides
• PCDN Interviews
• How to Post
• PCDNetwork’s 2017 Career Series
• Job, Consulting & Internship Listings
• Post a Career Opportunity
• World’s Top Meta List of Job Sites in Social Change & Related Fields
• Manage Career Postings
• My Career Board
• How to Advertise
• Testimonials

Don't have an account? Register Now

Guide to Nonviolence in Practice

WHAT IS ROLE OF NONVIOLENCE?

One of the key questions around the globe today, is what is the role or the possible impact of non-violence and non-violent action in helping to end violent conflict and build peace? In many of complex and challenging conflicts in the world, where civilians are increasingly the targets and victims of violence, does non-violence have a positive role to play?

Within the field of conflict resolution, what is the role of non-violence and is using force to end a conflict ever justified? There are widely diverging perspectives on this within the field, among scholars and practitioners. Some would argue that trying to stop violence by using force is only adding fuel to a fire. While others would stress, that using force to end genocide or extreme violence is morally justified and necessary. It is most important to stop killing and injustice and that with the proper intervention, at times using force may be necessary.

There are many powerful examples of the use of nonviolence in conflict zones, whether it is the strategic nonviolence action to challenge autocratic regimes, such as in Serbia (Otpor), the innovative work of civilian nonviolent accompaniers who help to ensure the safety of frontline human rights and peace activists in conflict zones (see the pioneering work of Peace Brigades International), or the creation of over 100 communities for Peace in Colombia, in some of the most violent parts of the country (see the Zones of Peace Book listed below). Nonviolent tactics do not always work or produce immediate results, however there is strong evidence that in the long-term such approaches have a significant positive impact on societal change (see the article below on Why Civil Resistance Works).

Regardless of your personal or organizational perspective on non-violence, I wanted to provide an overview of some of the key resources that can provide tactics, tools, and research from the current application of nonviolence today. Some organizations are motivated by their particular religious faith, while other see nonviolence as a tactic that can have a significant impact in affecting personal, community and structural changes.

In terms of careers related to the intersection of nonviolence and conflict, there are countless community based organizations working in conflict regions around the world to challenge unjust structures, serve as witnesses, advocates, and more. There are also a number of international nonviolent based organizations, such as Peace Brigades International, Nonviolent Peace Force, and others, that specialize in providing nonviolent accompaniment and witnessing to help prevent atrocities (they do sometimes have openings for individuals to work in the field).

Please feel free to add your own comments on the application of nonviolence, is it effective? How can communities be trained in the techniques? What are the underlying ethical principles?

KEY RESOURCES ON NONVIOLENCE

1) Why Civil Resistance Works: The Strategic Logic of Nonviolent Conflict – Maria Stephan and Erica Chenoweth’s in-depth study on why civil resistance works in International Security. The authors examine 323 violent and nonviolent campaigns from 1900 to 2006 found that violent campaigns succeeded in only 26 percent of all cases, compared to 53 percent for nonviolent, civilian-based campaigns. As well, in the face of crackdowns, civilian-based campaigns are six times more likely to succeed than violent campaigns that also faced repression. This shows that violence is not the ultimate form of power. People themselves — who experience the nexus of violent insurgency, crime and corruption — can move from being victims and bystanders to becoming a force for transforming their societies.

2) International Center on Nonviolent Conflict – is an independent, non-profit, educational foundation that develops and encourages the study and use of civilian-based, nonmilitary strategies to establish and defend human rights, democracy and justice worldwide. The center also produces teaching tools and video games about nonviolence.

3) Zones of Peace Book (Kumarian Press, 2007, edited by Dr. Christopher Mitchell and Landon Hancock – The notion of having sanctuary from violence or threat has probably existed as long as conflict itself. Whether people seek safety in a designated location, such as a church or hospital or over a regional border, or whether their professions or life situations (doctors, children) allow them, at least in theory, to avoid injury in war, sanctuary has served as a powerful symbol of non-violence.

The authors of this collection examine sanctuary as it relates to historical and modern conflicts from the Philippines to Colombia and Sudan. They chart the formation and evolution of these varied “zones of peace” and attempt to arrive at a “theory of sanctuary” that might allow for new and useful peacebuilding strategies.

4) Albert Einstein Institute – is a nonprofit organization advancing the study and use of strategic nonviolent action in conflicts throughout the world. We are committed to the defense of freedom, democracy, and the reduction of political violence through the use of nonviolent action. Our goals are to understand the dynamics of nonviolent action in conflicts, to explore its policy potential, and to communicate this through print and other media, translations, conferences, consultations, and workshops. Also provides a list of 198 techniques for nonviolence as developed by Dr. Gene Sharp.

5) University of Peace/Africa Program – The program has published several key resources on the use of nonviolent action in Africa (see below). All the documents are available for free as PDF downloads, These include:

• Teaching Model: Nonviolent Transformation of Conflict, Editors: Mary E. King and Christopher A. Miller, presents a framework for use by instructors in teaching students the basic theoretical and historical background of nonviolent action and successful practice of it. The model assumes a twelve-week term for teaching one topic, or module, per week for final-year undergraduates, but it can also be adapted for graduate work.
• Strategic Nonviolent Struggle: A Training Manual, Editor: Christopher A. Miller, is a tool for civil society leaders—in youth movements and programmes, churches, athletics, and other areas—who are interested in creating workshops or training programmes on realistic alternatives to armed struggle. It presents an overview of the effectiveness of nonviolent struggle and can complement the more theoretical Teaching Model.
• ‘Bite Not One Another’: Selected Accounts of Nonviolent Struggle in Africa, Editor: Desmond George-Williams, ‘Bite Not One Another’: Selected Accounts of Nonviolent Struggle in Africa chronicles events and activities from sub-Saharan Africa, highlighting colonial era nonviolent struggles that resulted in independence and contemporary collective action to secure human rights and social justice.
• Only Young Once: An Introduction to Nonviolent Struggle for Youths, Editor: Christopher A. Miller, is a practical guide geared alike towards university or secondary school students, young soldiers, young professionals, civil society leaders, and youthful parliamentarians. It challenges the blind faith in violence so often found where there is conflict while also explaining the basic ideas and principles of nonviolent action.

6) Nonviolence International – promotes nonviolent action and seeks to reduce the use of violence worldwide. We believe that every cultural and religious tradition can discover and employ culturally appropriate nonviolent methods for positive social change and international peace. Also maintains the Nonviolent Action Network to link practitioners from around the world.

7) Peace Brigades International – is an international grassroots NGO that has promoted nonviolence and protected human rights since 1981. We send international volunteers to areas of conflict, providing protective accompaniment to human rights defenders threatened by political violence. We also facilitate other peace-building initiatives.

8) Nonviolent Peace Force – is a nonpartisan unarmed peacekeeping force composed of trained civilians from around the world. In partnership with local groups, Nonviolent Peaceforce members apply proven nonviolent strategies to protect human rights, deter violence, and help create space for local peacemakers to carry out their work.

9) War Resisters International – War Resisters’ International exists to promote nonviolent action against the causes of war, and to support and connect people around the world who refuse to take part in war or the preparation of war. On this basis, WRI works for a world without war. They have many resources available, including the Handbook of Nonviolent Campaigns

10) Founded in 1919, International Fellowship of Reconciliation – IFOR has taken a consistent stance against war and its preparation throughout its history. Perceiving the need for healing and reconciliation in the world, the founders of IFOR formulated a vision of the human community based upon the belief that love in action has the power to transform unjust political, social, and economic structures. Today IFOR has 82 branches, groups, and affiliates in 48 countries on all continents.

11) Relevant Books There is very extensive literature on nonviolence. Some suggestions of texts include:

Nonviolence in Theory and Practice, Second Edition, edited by Robert L. Holmes and Barry L. Gan.

This Second Edition adds twenty-three new readings to an already impressive collection of writings by some of the leading theorists and practitioners of nonviolence. Holmes and Gan provide a diversity of articles on both secular and religious origins of nonviolence; articles by or about Gandhi, King, Tolstoy, and Chavez; feminist approaches to nonviolence by con-temporary writers; new articles addressing the theory and practice of nonviolence with respect to nature and animal rights; and fresh examples of the application of nonviolence to conflicts in the Middle East, Europe, Africa, and Tibet. Feel free to add your own suggestions and comments.

• Published by Craig Zelizer
• June 5, 2015 11:04 pm
• Leave your thoughts

Write a Reply or Comment Cancel reply

You must be logged in to post a comment.

Newsletter Subscription

Let us know a little bit more about you before subscribing

• Peace, Nonviolence and Conflict Resolution
• Developing A Culture Of Peace And Non-violence Through Education

Non-Violence Approach to Conflicts Essay

Necessities of non-violent approach to conflicts.

Non-violence is a form of protest, philosophy and a way of life. The term non-violence refers to the negation of violence. Non-violence is a way of resisting and relates to conflicts and not peace. Many countries have embraced the non-violence approach to conflicts (King 1958, p.24).

Countries accept non-violence as an international means of protest applicable in most conflicts. There had been several non-violence protests in the world. Some of them were successful, while others failed.

However, the most successful and long-term non-violence protests against oppression were the Indian Independent struggle led by Mahatma Gandhi against British colonial government.

The other renowned non-violent protest was the African-America civil rights movement in the United States of America. The movements involved non-violent protests method. Their approach included non-violence philosophies and ideologies.

In contrary, very many non-violent revolutions lasted for a short duration. This shows that non-violence approach by social movements and campaigns are not simply a way of solving any societal conflicts. Non-violence approach to conflict has mechanisms and dynamics aspects as its necessities (Curry 2002, p.34).

Non-violence approach to conflict depends largely on the nature of the conflict referred to and the cultural behaviours of the protesters (King 1986, p.12). The rarity of success of non-violence approach to conflicts is a clear indicator that there is the need for further analysis of both the failure and success of non-violent movements.

The analysis of non-violent movements and campaigns can occur from different perspectives such as the philosophical, religious, ethical, moral and pragmatic points of views. Martin Luther king and Mahatma Gandhi are the two leaders in the world history who successfully led long-term non-violent approach to conflicts.

It is therefore important that we analyze the approach that the two leaders used in relation to non-violence as a means of solving conflicts.

However, other prominent personalities led long-term non-violent movements against oppression such as Nelson Mandela of South Africa, Doris Day, Cesar Chavez, Abdel G. Khan among others (Franzen2010, p.245).

The application of non-violence as a tool by protestors towards their stronger opponents normally upsets the opponent’s tactics of violence. This allows the protesters, who are weaker compared to the opponents, to set the pace of the conflict.

Non-violence acts as a means of dislocating opponents’ psychological and physical balance and strength (Merton & Mattingly1965, p.44). This has proved to be a vital tool to a successful attempt to overthrow the enemy from power. Supporters of non-violence argue that it is more superior to violent approach to conflict.

Non-violence is a perfect tool to eliminate social evils such as racial discrimination in the African-American civil conflict during Martin Luther’s time, oppression by the British colonies in India during Gandhi’s time. Martin Luther king described non-violence as the best world’s alternative to war and destruction of lives and property.

Non-violence approach tends to seek a peaceful resolution to conflict and avoids destruction at all cost. Non-violence contributes to positive change and economic development in a society.

Luther King argued that non-violence was the most potent asset and force that were available to cub oppression of the blacks by white Americans in their struggle to obtain freedom. Mahatma Gandhi referred to the non-violence approach to conflicts as the best philosophical approach to human needs including freedom.

Mahatma Gandhi believed that violent approach to conflict automatically fails to address sensitive issues at stake. The main aim of non-violence is not to destroy, defeat, or humiliate the opponent.

The main aim of non-violence is to embrace the diplomatic approach so that issues at stake are addressed in a sober manner. The major aim of most non-violent activists is to reconcile and create a beloved society and peaceful coexistence of people with different ideologies (Attenborough 1982, p. 85).

The non-violent movement by the civil rights society in the United States was one of the most successful reform movements, not only in the United States of America but also in the world at large.

One of the major necessities of non-violence is its dynamics. Dynamic is the ability of a non-violent protest action or movement to spread to other regions (Forsythe 2000, p.443). Dynamic aspect of non-violence approach to conflict aims at attracting the attention of media and public opinion.

Because of its positive publicity, non-violent movement may draw financial support from donors into the movement or campaigns. If the non-violent protesters do not achieve their aim of mobilizing more people to gain a strong political and financial ground, then the protesters may turn to violence as a desperate attempt to solve the conflict.

For example, political success by civil rights movement in the African-American conflict helped the movement to enjoy a greater legitimacy in 1965.

The success of their non-violent campaigns and protests actions was the decisive factor that enabled the protester in the African-American conflict to negotiate with the federal government of the United States. Another necessity of non-violence is the mechanism of its success.

It is important to note that the survival of a non-violent protest or movement relies on their ability to demonstrate success. Mechanisms of success have a huge psychological influence on the non-violent protesters, media and public opinions, and the longevity of the movement.

For the public and other interested parties to believe in the non-violent movement, the protestors must believe and show the society that it is possible and realistic to succeed in attaining the freedom.

Non-violence would be unnecessary and irresponsible if there was no strong belief that there could be success at the end of the conflict (Carson 2003, p.78).

For any non-violent movement to succeed, the protestors must focus on three major aspects. These include believing in the outcome at the end of the conflict, being able to convince the public to join the movement, and being able to gain both political and financial grounds within the society.

A non-violent movement must advocate and portray to the society that its success is eminent in order to convince more people to join the movement to gain political ground. Once the movement gains the political power, the opponents will have no otherwise but to accept to negotiate terms with the protesters.

Non-violence is the best way of solving conflicts because its aim is not destructive. The property and lives of the protesters are not at risk, as opposed to war and violent way of solving conflicts. Non-violence only affects the psychological mindset of the enemy.

By influencing the public to engage in the movement, the opponents reasoning and power weakens. Non-violent movements have impacts that are more positive to the society compared to violent ways of solving conflicts.

There is assurance concerning the security of community’s resources. There is no reconstruction of infrastructures at the end of the conflict as in the case of violence and civil wars.

Attenborough, R. (1982). The words of Gandhi., Newmarket Press: New York

Carson, C. (2003). Reporting civil rights. Literary Classics of the United States: New York.

Curry, D., Mercer, H., & Mattingly, S. (2002). Prisoners of hope: the story of our captivity and freedom in Afghanistan. Doubleday: New York.

Forsythe, D. P. (2000). The United States and human rights: looking inward and outward. University of Nebraska Press: Lincoln.

Franzen, J. (2010). Freedom. Farrar, Straus and Giroux: New York.

King, M. L. (1958). Stride toward freedom: the Montgomery story. Harper: New York.

King, M. L., & Washington, J. M. (1986). A testament of hope: the essential writings of Martin Luther King, Jr.. Harper & Row: San Francisco.

Merton, T. (1965). Gandhi on non-violence. New Directions Pub. Corp: New York.

• Gandhism and Its Significance in India and World
• Mahatma Gandhi’s Satyagraha and Swaraj Concepts
• Martin Luther King and Malcolm X
• Social Welfare in Australia
• Nation Development Theory
• Theory of Andre Gunder Frank
• How Is Today’s Capitalism Society Changed by the “New Left?”
• Conservatism in America
• Chicago (A-D)
• Chicago (N-B)

IvyPanda. (2019, April 11). Non-Violence Approach to Conflicts. https://ivypanda.com/essays/non-violence-approach-to-conflicts/

"Non-Violence Approach to Conflicts." IvyPanda , 11 Apr. 2019, ivypanda.com/essays/non-violence-approach-to-conflicts/.

IvyPanda . (2019) 'Non-Violence Approach to Conflicts'. 11 April.

IvyPanda . 2019. "Non-Violence Approach to Conflicts." April 11, 2019. https://ivypanda.com/essays/non-violence-approach-to-conflicts/.

1. IvyPanda . "Non-Violence Approach to Conflicts." April 11, 2019. https://ivypanda.com/essays/non-violence-approach-to-conflicts/.

Bibliography

IvyPanda . "Non-Violence Approach to Conflicts." April 11, 2019. https://ivypanda.com/essays/non-violence-approach-to-conflicts/.

Essay on Importance of Non Violence

Students are often asked to write an essay on Importance of Non Violence in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Importance of Non Violence

Understanding non-violence.

Non-violence is a principle that promotes peace and love, rejecting harm and aggression. It encourages resolving conflicts through dialogue and understanding.

Importance of Non-Violence

Non-violence is crucial for maintaining peace in society. It fosters respect, tolerance, and empathy among individuals.

Non-Violence in Daily Life

Practicing non-violence in daily life means avoiding harm to others, both physically and emotionally. It promotes harmony and understanding.

Non-violence is a powerful tool for peace. It promotes mutual respect and understanding, creating a harmonious society.

250 Words Essay on Importance of Non Violence

Introduction.

Non-violence, a philosophy championed by figures like Mahatma Gandhi and Martin Luther King Jr., is a powerful tool for social and political change. It is not merely the absence of violence, but a proactive stance towards peace and justice.

Non-Violence: A Catalyst for Change

Non-violence acts as a catalyst for change, promoting dialogue and understanding over conflict. It encourages the resolution of disagreements through peaceful means, fostering a culture of respect and tolerance. This approach has proven effective in many historical movements, such as the Indian independence struggle and the American Civil Rights Movement.

The Moral Power of Non-Violence

Non-violence carries a moral power that violence lacks. It appeals to the conscience of the oppressor, making it harder for them to justify their actions. By refusing to resort to violence, the oppressed assert their moral superiority, often winning public sympathy and support.

Non-Violence in the Contemporary World

In today’s interconnected world, the importance of non-violence is more pronounced. With global issues like climate change and social inequality, there is a need for collective action that transcends borders. Non-violence fosters this spirit of global citizenship, encouraging cooperation over conflict.

In conclusion, non-violence is not just a strategy, but a way of life. It promotes understanding, respect, and mutual cooperation, making it a crucial component of a peaceful society. As we navigate an increasingly complex world, the philosophy of non-violence offers a path towards a more harmonious and just future.

500 Words Essay on Importance of Non Violence

Non-violence, a philosophy deeply rooted in many cultures and religions worldwide, has been a significant guiding principle for social and political change. From Mahatma Gandhi’s peaceful resistance against British rule to Martin Luther King Jr.’s civil rights movement, non-violence has shown its power and relevance repeatedly. This essay will explore the importance of non-violence as a tool for conflict resolution, social transformation, and personal development.

Non-violence as a Tool for Conflict Resolution

Non-violence promotes dialogue, understanding, and respect, making it an effective tool for conflict resolution. It encourages parties to engage in open discussions to understand each other’s perspectives, fostering empathy and mutual respect. This approach often leads to more sustainable solutions because it addresses the root causes of conflict rather than merely suppressing the symptoms. Non-violence also prevents the escalation of conflict into physical violence, which often leads to more harm than good.

Non-violence and Social Transformation

Non-violence is not just the absence of physical violence; it is also a proactive force for social transformation. It empowers marginalized communities to assert their rights and challenge oppressive systems without resorting to violence. Non-violent protests and civil disobedience movements have been instrumental in bringing about significant social changes, such as ending racial segregation in the United States and dismantling apartheid in South Africa. These movements demonstrate the power of non-violence to effect change on a large scale.

Non-violence and Personal Development

On a personal level, non-violence encourages self-awareness, self-control, and a deep respect for all life. It helps individuals develop a sense of responsibility for their actions and their impact on others. Practicing non-violence can lead to personal growth and spiritual development, as it requires individuals to cultivate empathy, patience, and tolerance. It can also reduce stress and improve mental health by promoting peaceful interactions and relationships.

Challenges and Critiques

Despite its many benefits, non-violence is not without its challenges and critiques. Critics argue that non-violence may not be effective in all situations, especially against oppressive regimes that do not respect human rights. They also point out that non-violence requires a degree of patience and resilience that may not be feasible for everyone. However, these challenges do not diminish the importance of non-violence; instead, they highlight the need for a nuanced understanding of its principles and application.

In conclusion, non-violence is a powerful tool for conflict resolution, social transformation, and personal development. It promotes dialogue, understanding, and respect, empowering individuals and communities to effect change without resorting to violence. While it may not be the solution to all conflicts, its importance in fostering peaceful and sustainable solutions cannot be overstated. As we navigate an increasingly interconnected and complex world, the principles of non-violence can guide us towards a more peaceful and just society.

That’s it! I hope the essay helped you.

If you’re looking for more, here are essays on other interesting topics:

• Essay on Your Hobby
• Essay on Reading Hobby
• Essay on Photography as a Hobby

Apart from these, you can look at all the essays by clicking here .

Happy studying!

Leave a Reply Cancel reply

Your email address will not be published. Required fields are marked *

Save my name, email, and website in this browser for the next time I comment.

ARTICLES : Peace, Nonviolence, Conflict Resolution

Read articles written by very well-known personalities and eminent authors about their views on gandhi, gandhi's works, gandhian philosophy of peace, nonviolence and conflict resolution..

• Articles on Gandhi
• TABLE OF CONTENTS
• Peace, Nonviolence, Conflict Resolution : Gandhi's Philosophy of Nonviolence

Peace, Nonviolence, Conflict Resolution

• Nonviolence and Multilateral Diplomacy
• Ahimsa: Its Theory and Practice in Gandhism
• Non-violent Resistance and Satyagraha as Alternatives to War - The Nazi Case
• Thanatos, Terror and Tolerance: An Analysis of Terror Management Theory and a Possible Contribution by Gandhi
• Yoga as a Tool in Peace Education
• Forgiveness and Conflict Resolution

Gandhi's Philosophy of Nonviolence

• Global Nonviolence Network
• Violence And Its Dimensions
• Youth, Nonviolence And Gandhi
• Nonviolent Action: Some Dilemmas
• The Meaning of Nonviolence
• India And The Anglo-Boer War
• Gandhi's Vision of Peace
• Gandhi's Greatest Weapon
• Conflict Resolution: The Gandhian Approach
• Kingian Nonviolence : A Practical Application in Policing
• Pilgrimage To Nonviolence
• Peace Paradigms: Five Approaches To Peace
• Interpersonal Conflict
• Moral Equivalent of War As A Conflict Resolution
• Conflict, Violence And Education
• The Emerging Role of NGOs in Conflict Resolution
• Role of Academics in Conflict Resolution
• The Role of Civil Society in Conflict Resolution
• Martin Luther King's Nonviolent Struggle And Its Relevance To Asia
• Terrorism: Counter Violence is Not the Answer
• Gandhi's Vision and Technique of Conflict Resolution
• Three Case Studies of Nonviolence
• How Nonviolence Works
• The Courage of Nonviolence
• Conflict Resolution and Peace Possibilities in the Gandhian Perspective
• An Approach To Conflict Resolution
• Non-violence: Neither A Beginning Nor An End
• Peacemaking According To Rev. Dr.Martin Luther King Jr.
• The Truth About Truth Force
• The Development of A Culture of Peace Through Elementary Schools in Canada
• Gandhi, Christianity And Ahimsa
• Issues In Culture of Peace And Non-violence
• Solution of Violence Through Love
• Developing A Culture of Peace And Non-Violence Through Education
• Nonviolence And Western Sociological And Political Thought
• Gandhi After 9/11: Terrorism, Violence And The Other
• Conflict Resolution & Peace: A Gandhian Perspective
• A Gandhian Approach To International Security
• Address To the Nation: Mahatma Gandhi Writes on 26 January 2009
• Truth & Non-violence: Gandhiji's Tenets for Passive Resistance
• The Experiments of Gandhi: Nonviolence in the Nuclear Age
• Terrorism And Gandhian Non-violence
• Reborn in Riyadh
• Satyagraha As A Peaceful Method of Conflict Resolution
• Non-violence : A Force for Radical Change
• Peace Approach : From Gandhi to Galtung and Beyond
• Gandhian Approach to Peace and Non-violence
• Locating Education for Peace in Gandhian Thought

Further Reading

(Complete Book available online)

• Conflict Resolution And Gandhian Ethics - By Thomas Weber
• A Contemporary Interpretation of Ahimsa
• The Tradition of Nonviolence and its Underlying Forces
• A Study of the Meanings of Nonviolence
• Notes on the Theory of Nonviolence
• Nonviolence as a Positive Concept
• Experimentation in Nonviolence: The Next Phase
• The Best Solver of Conflicts
• War and What Price Freedom
• A Coordinated Approach to Disarmament
• A Disarmament Adequate to Our Times
• The Impact of Gandhi on the U.S. Peace Movement
• The Grass-roots of World Peace
• Is There a Nonviolent Road to a Peaceful World?
• Nuclear Explosions and World Peace
• Aspects of Nonviolence in American Culture
• The Gandhian Way and Nuclear War
• A Nonviolent International Authority

Extrernal Links

• Gandhi, The Jews And Palestine A Collection of Articles, Speeches, Letters and Interviews Compiled by: E. S. Reddy

With Gandhi, the notion of nonviolence attained a special status. He not only theorized on it, he adopted nonviolence as a philosophy and an ideal way of life. He made us understand that the philosophy of nonviolence is not a weapon of the weak; it is a weapon, which can be tried by all.

Nonviolence was not Gandhi's invention. He is however called the father of nonviolence because according to Mark Shepard, "He raised nonviolent action to a level never before achieved." 1 Krishna Kripalani again asserts "Gandhi was the first in Human history to extend the principle of nonviolence from the individual to social and political plane." 2 While scholars were talking about an idea without a name or a movement, Gandhi is the person who came up with the name and brought together different related ideas under one concept: Satyagraha. Gandhi's View of Violence / Nonviolence Gandhi saw violence pejoratively and also identified two formsof violence; Passive and Physical, as we saw earlier. The practice of passive violence is a daily affair, consciously and unconsciously. It is again the fuel that ignites the fire of physical violence. Gandhi understands violence from its Sanskrit root, "himsa", meaning injury. In the midst of hyper violence, Gandhi teaches that the one who possess nonviolence is blessed. Blessed is the man who can perceive the law of ahimsa (nonviolence) in the midst of the raging fire of himsa all around him. We bow in reverence to such a man by his example. The more adverse the circumstances around him, the intenser grows his longing for deliverance from the bondage of flesh which is a vehicle of himsa... 3 Gandhi objects to violence because it perpetuates hatred. When it appears to do 'good', the good is only temporary and cannot do any good in the long run. A true nonviolence activist accepts violence on himself without inflicting it on another. This is heroism, and will be discussed in another section. When Gandhi says that in the course of fighting for human rights, one should accept violence and self-suffering, he does not applaud cowardice. Cowardice for him is "the greatest violence, certainly, far greater than bloodshed and the like that generally go under the name of violence." 4 For Gandhi, perpetrators of violence (whom he referred to as criminals), are products of social disintegration. Gandhi feels that violence is not a natural tendency of humans. It is a learned experience. There is need for a perfect weapon to combat violence and this is nonviolence.Gandhi understood nonviolence from its Sanskrit root "Ahimsa". Ahimsa is just translated to mean nonviolence in English, but it implies more than just avoidance of physical violence. Ahimsa implies total nonviolence, no physical violence, and no passive violence. Gandhi translates Ahimsa as love. This is explained by Arun Gandhi in an interview thus; "He (Gandhi) said ahimsa means love. Because if you have love towards somebody, and you respect that person, then you are not going to do any harm to that person." 5 For Gandhi, nonviolence is the greatest force at the disposal of mankind. It is mightier than any weapon of mass destruction. It is superior to brute force. It is a living force of power and no one has been or will ever be able to measure its limits or it's extend.Gandhi's nonviolence is the search for truth. Truth is the most fundamental aspect in Gandhi's Philosophy of nonviolence. His whole life has been "experiments of truth". It was in this course of his pursuit of truth that Gandhi discovered nonviolence, which he further explained in his Autobiography thus "Ahimsa is the basis of the search for truth. I am realizing that this search is vain, unless it is founded on ahimsa as the basis." 6 Truth and nonviolence are as old as the hills.For nonviolence to be strong and effective, it must begin with the mind, without which it will be nonviolence of the weak and cowardly. A coward is a person who lacks courage when facing a dangerous and unpleasant situation and tries to avoid it. A man cannot practice ahimsa and at the same time be a coward. True nonviolence is dissociated from fear. Gandhi feels that possession of arms is not only cowardice but also lack of fearlessness or courage. Gandhi stressed this when he says; "I can imagine a fully armed man to be at heart a coward. Possession of arms implies an element of fear, if not cowardice but true nonviolence is impossibility without the possession of unadulterated fearlessness." 7 In the face of violence and injustice, Gandhi considers violent resistance preferable to cowardly submission. There is hope that a violent man may someday be nonviolent, but there is no room for a coward to develop fearlessness. As the world's pioneer in nonviolent theory and practice, Gandhi unequivocally stated that nonviolence contained a universal applicability. In his letter to Daniel Oliver in Hammana Lebanon on the 11th of 1937 Gandhi used these words: " I have no message to give except this that there is no deliverance for any people on this earth or for all the people of this earth except through truth and nonviolence in every walk of life without any exceptions." 8 In this passage, Gandhi promises "deliverance" through nonviolence for oppressed peoples without exception. Speaking primarily with regards to nonviolence as a libratory philosophy in this passage, Gandhi emphasizes the power of nonviolence to emancipate spiritually and physically. It is a science and of its own can lead one to pure democracy. Satyagraha, the Centre of Gandhi's Contribution to the Philosophy of Nonviolence It will be good here to examine what Stanley E. Jones calls "the centre of Gandhi's contribution to the world". All else is marginal compared to it. Satyagraha is the quintessence of Gandhism. Through it, Gandhi introduced a new spirit to the world. It is the greatest of all Gandhi's contribution to the world. What is Satyagraha? Satyagraha (pronounced sat-YAH-graha) is a compound of two Sanskrit nouns satya, meaning truth (from 'sat'- 'being' with a suffix 'ya'), and agraha, meaning, "firm grasping" (a noun made from the agra, which has its root 'grah'- 'seize', 'grasp', with the verbal prefix 'a' – 'to' 'towards). Thus Satyagraha literally means devotion to truth, remaining firm on the truth and resisting untruth actively but nonviolently. Since the only way for Gandhi getting to the truth is by nonviolence (love), it follows that Satyagraha implies an unwavering search for the truth using nonviolence. Satyagraha according to Michael Nagler literally means 'clinging to truth,' and that was exactly how Gandhi understood it: "clinging to the truth that we are all one under the skin, that there is no such thing as a 'win/lose' confrontation because all our important interests are really the same, that consciously or not every single person wants unity and peace with every other" 9 Put succinctly, Satyagraha means 'truth force' , 'soul force' or as Martin Luther Jr would call it 'love in action.' Satyagraha has often been defined as the philosophy of nonviolent resistance most famously employed by Mahatma Gandhi, in forcing an end to the British domination. Gene Sharp did not hesitate to define Satyagraha simply as "Gandhian Nonviolence." 10 Today as Nagler would say, when we use the word Satyagraha we sometimes mean that general principle, the fact that love is stronger than hate (and we can learn to use it to overcome hate), and sometimes we mean more specifically active resistance by a repressed group; sometimes, even more specifically, we apply the term to a given movement like Salt Satyagraha etc. It is worthwhile looking at the way Gandhi uses Satyagraha. Gandhi View of Satyagraha Satyagraha was not a preconceived plan for Gandhi. Event in his life culminating in his "Bramacharya vow", 11 prepared him for it. He therefore underlined: Events were so shaping themselves in Johannesburg as to make this self-purification on my part a preliminary as it were to Satyagraha. I can now see that all the principal events of my life, culminating in the vow of Bramacharya were secretly preparing me for it. 12 Satyagraha is a moral weapon and the stress is on soul force over physical force. It aims at winning the enemy through love and patient suffering. It aims at winning over an unjust law, not at crushing, punishing, or taking revenge against the authority, but to convert and heal it. Though it started as a struggle for political rights, Satyagraha became in the long run a struggle for individual salvation, which could be achieved through love and self-sacrifice. Satyagraha is meant to overcome all methods of violence. Gandhi explained in a letter to Lord Hunter that Satyagraha is a movement based entirely upon truth. It replaces every form of violence, direct and indirect, veiled and unveiled and whether in thought, word or deed. Satyagraha is for the strong in spirit. A doubter or a timid person cannot do it. Satyagraha teaches the art of living well as well as dying. It is love and unshakeable firmness that comes from it. Its training is meant for all, irrespective of age and sex. The most important training is mental not physical. It has some basic precepts treated below. The Basic Precepts of Satyagraha There are three basic precepts essential to Satyagraha: Truth, Nonviolence and self-suffering. These are called the pillars of Satyagraha. Failure to grasp them is a handicap to the understanding of Gandhi's non –violence. These three fundamentals correspond to Sanskrit terms: Sat/Satya – Truth implying openness, honesty and fairness Ahimsa/Nonviolence – refusal to inflict injury upon others. Tapasya – willingness to self-sacrifice. These fundamental concepts are elaborated below. 1.Satya/Truth: Satyagraha as stated before literally means truth force. Truth is relative. Man is not capable of knowing the absolute truth. Satyagraha implies working steadily towards a discovery of the absolute truth and converting the opponent into a trend in the working process. What a person sees as truth may just as clearly be untrue for another. Gandhi made his life a numerous experiments with truth. In holding to the truth, he claims to be making a ceaseless effort to find it. Gandhi's conception of truth is deeply rooted in Hinduism. The emphasis of Satya-truth is paramount in the writings of the Indian philosophers. "Satyannasti Parodharmati (Satyan Nasti Paro Dharma Ti) – there is no religion or duty greater than truth", holds a prominent place in Hinduism. Reaching pure and absolute truth is attaining moksha. Gandhi holds that truth is God, and maintains that it is an integral part of Satyagraha. He explains it thus: The world rests upon the bedrock of satya or truth; asatya meaning untruth also means "nonexistent" and satya or truth, means that which is of untruth does not so much exist. Its victory is out of the question. And truth being "that which is" can never be destroyed. This is the doctrine of Satyagraha in a nutshell. 13 2.Ahimsa: In Gandhi's Satyagraha, truth is inseparable from Ahimsa. Ahimsa expresses as ancient Hindu, Jain and Buddhist ethical precept. The negative prefix 'a' plus himsa meaning injury make up the world normally translated 'nonviolence'. The term Ahimsa appears in Hindu teachings as early as the Chandoya Upanishad. The Jain Religion constitutes Ahimsa as the first vow. It is a cardinal virtue in Buddhism. Despite its being rooted in these Religions, the special contribution of Gandhi was: To make the concept of Ahimsa meaningful in the social and political spheres by moulding tools for nonviolent action to use as a positive force in the search for social and political truths. Gandhi formed Ahimsa into the active social technique, which was to challenge political authorities and religious orthodoxy. 14 It is worth noting that this 'active social technique which was to challenge political authorities', used by Gandhi is none other than Satyagraha. Truly enough, the Indian milieu was already infused with notions of Ahimsa. Nevertheless, Gandhi acknowledged that it was an essential part of his experiments with the truth whose technique of action he called Satyagraha. At the root of Satya and Ahimsa is love. While making discourses on the Bhagavad-Gita, an author says: Truth, peace, righteousness and nonviolence, Satya, Shanti, Dharma and Ahimsa, do not exist separately. They are all essentially dependent on love. When love enters the thoughts it becomes truth. When it manifests itself in the form of action it becomes truth. When Love manifests itself in the form of action it becomes Dharma or righteousness. When your feelings become saturated with love you become peace itself. The very meaning of the word peace is love. When you fill your understanding with love it is Ahimsa. Practicing love is Dharma, thinking of love is Satya, feeling love is Shanti, and understanding love is Ahimsa. For all these values it is love which flows as the undercurrent. 15 3.;Tapasya (Self-Suffering); it remains a truism that the classical yogic laws of self-restraint and self-discipline are familiar elements in Indian culture. Self-suffering in Satyagraha is a test of love. It is detected first of all towards the much persuasion of one whom is undertaken. Gandhi distinguished self-suffering from cowardice. Gandhi's choice of self-suffering does not mean that he valued life low. It is rather a sign of voluntary help and it is noble and morally enriching. He himself says; It is not because I value life lo I can countenance with joy Thousands voluntary losing their lives for Satyagraha, but because I know that it results in the long run in the least loss of life, and what is more, it ennobles those who lose their lives and morally enriches the world for their sacrifice. 16 Satyagraha is at its best when preached and practiced by those who would use arms but decided instead to invite suffering upon them. It is not easy for a western mind or nonoriental philosopher to understand this issue of self-suffering. In fact, in Satyagraha, the element of self-suffering is perhaps the least acceptable to a western mind. Yet such sacrifice may well provide the ultimate means of realizing that characteristic so eminent in Christian religion and western moral philosophy: The dignity of the individual. The three elements: Satya, Ahimsa, Tapasya must move together for the success of any Satyagraha campaign. It follows that Ahimsa – which implies love, leads in turn to social service. Truth leads to an ethical humanism. Self-suffering not for its own sake, but for the demonstration of sincerity flowing from refusal to injure the opponent while at the same time holding to the truth, implies sacrifice and preparation for sacrifice even to death. Satyagraha in Action For Satyagraha to be valid, it has to be tested. When the principles are applied to specific political and social action, the tools of civil disobedience, noncooperation, nonviolent strike, and constructive action are cherished. South Africa and India were 'laboratories' where Gandhi tested his new technique. Satyagraha was a necessary weapon for Gandhi to work in South Africa and India. Louis Fischer attests that: "Gandhi could never have achieved what he did in South Africa and India but for a weapon peculiarly his own. It was unprecedented indeed; it was so unique he could not find a name for it until he finally hit upon Satyagraha." 17 South Africa is the acclaimed birthplace of Satyagraha. Here Satyagraha was employed to fight for the civil rights of Indians in South Africa. In India, Gandhi applied Satyagraha in his socio-political milieu and carried out several acts of civil disobedience culminating in the Salt March. Another wonderful way of seeing Satyagraha in action is through the fasting of Mahatma Gandhi. Fasting was part and parcel of his philosophy of truth and nonviolence. Mahatma Gandhi was an activist – a moral and spiritual activist. And fasting was "one of his strategies of activism, in many ways his most powerful." 18 Qualities of a Satyagrahi (Nonviolence Activist) Gandhi was quite aware that there was need to train people who could carry on with his Satyagraha campaigns. He trained them in his "Satyagraha Ashrams". Here are some of the basic qualities of expected of a Satyagrahi. A Satyagraha should have a living faith in God for he is his only Rock. One must believe in truth and nonviolence as one's creed and therefore have faith in the inherent goodness of human nature. One must live a chaste life and be ready and willing for the sake of one's cause to give up his life and his possessions. One must be free from the use any intoxicant, in order that his reason may be undivided and his mind constant. One must carry out with a willing heart all the rules of discipline as may be laid down from time to time. One should carry out the jail rules unless they are especially dense to hurt his self-respect. A satyagrahi must accept to suffer in order to correct a situation. In a nutshell, Satyagraha is itself a movement intended to fight social and promote ethical values. It is a whole philosophy of nonviolence. It is undertaken only after all the other peaceful means have proven ineffective. At its heart is nonviolence. An attempt is made to convert, persuade or win over the opponent. It involves applying the forces of both reason and conscience simultaneously, while holding aloft the indisputable truth of his/her position. The Satyagrahi also engages in acts of voluntary suffering. Any violence inflicted by the opponent is accepted without retaliation. The opponent can only become morally bankrupt if violence continues to be inflicted indefinitely. Several methods can be applied in a Satyagraha campaign. Stephen Murphy gives primacy to "noncooperation and fasting". Bertrand Russell has this to say about Gandhi's method: The essence of this method which he (Gandhi) gradually brought to greater and greater perfection consisted in refusal to do things, which the authorities wished to have done, while abstaining from any positive action of an aggressive sort.... The method always had in Gandhi's mind a religious aspect... As a rule, this method depended upon moral force for its success. 19 Murphy and Russell do not accept Gandhi's doctrine totally. Michael Nagler insists that they ignore Constructive Programme, which Gandhi considered paramount. A better understanding of Gandhi's nonviolence will be seen in the next chapter.

• M. SHEPARD, Mahatma Gandhi and his Myths, Civil Disobedience, Nonviolence and Satyagraha in the Real World, Los Angeles,
• Shepard Publications, 2002, http://www.markshep.com/nonviolence/books/myths.html
• M. K. GANDHI, All Men Are Brothers, Autobiographical Reflections, Krishna Kripalani (ed.), New York; The Continuum Publishing Company, 1990, vii.
• M. K. GANDHI, Young India, 22-11-1928, The Collected Works of Mahatma Gandhi, Vol. xxxviii, Ahmedabad; Navajivan Trust, 1970, 69.
• M. K. GANDHI, Young India, 20-12-1928, in ibidem, 247.
• The New Zion’s Herald, July/August 2001, vol. 175, issue 4, 17.
• M. K. GANDHI, An Autobiography or The Story of My Experiments With truth, Ahmedabad; Navajivan Trust, 2003, 254.
• NIRMAL KUMAR BOSE, Selections from Gandhi, Ahmedabad; Navajivan Trust, 1948,154.
• Mahatma Gandhi, Judith M. Brown, The Essential Writings, Oxford, Oxford University Press, 2008, 20. Also in Pyarelal Papers, EWMG, 60.
• Michael N. Nagler, Hope or Terror? Minneapolis, METTA Center for Nonviolence Education, 2009, p. 7.
• T. WEBER and R. J. Burrowes, Nonviolence, An Introduction, http://www.nonviolenceinternational.net/seasia
• Bramacharya Simply means Celibacy, Chastity.
• M. K. GANDHI, An Autobiography, 292.
• S. E. JONES, Gandhi, Portrayal of a Friend, Nashville, Abingdon Press, 1948, 82.
• J. V. BONDURANT, Conquest of Violence, The Gandhian Philosophy of Conflict. Los Angeles; University of California Press, 1965, 112.
• BHAGAVAN SRI SATHYA SAI BABA, Discourses on the Bhagavad-Gita, Andhra Pradesh; Sri Sathya Sai Books and Publications Trust, 1988, 51-52.
• M. K. GANDHI, Nonviolence in Peace and War,(2nd ed.) Ahmedadad, Navijivan Trust, 1944, 49.
• L. FISCHER. Gandhi; His life and Message For the World, New York Mentor Books, 1954, 35.
• S. E. JONES, Gandhi, Portrayal of a Friend, 108.
• B. RUSSELL, Mahatma Gandhi, Boston, Atlantic Monthly, December 1952, 23.

Remembering Gandhi Assassination of Gandhi Tributes to Gandhi Gandhi's Human Touch Gandhi Poster Exhibition Send Gandhi Greetings Gandhi Books Read Gandhi Books Online Download PDF Books Download EPUB/MOBI Books Gandhi Literature Collected Works of M. Gandhi Selected Works of M.Gandhi Selected Letters Famous Speeches Gandhi Resources Gandhi Centres/Institutions Museums/Ashrams/Libraries Gandhi Tourist Places Resource Persons Related Websites Glossary / Sources Associates of Mahatma Gandhi -->

Copyright © 2015 SEVAGRAM ASHRAM. All rights reserved. Developed and maintain by Bombay Sarvodaya Mandal | Sitemap