Nonviolence Beyond Right and Wrong: Undefining the Terrain (original) (raw)
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Encyclopedia of Critical Psychology, pp 1258-1262, 2014
The term nonviolence broadly characterizes the practices of individuals, groups, movements, societies, and cultures that avoid inflicting direct harm to others in their daily lives and/or during conflicts. While it is common throughout history (Sharp, 2005) and across cultures (Fry, Bonta, & Baszarkiewicz, 2009; Zunes, Kurtz, Asher, 1999), nonviolence has been neglected by Western historical accounts and contemporary social science. In the context of normalized militarism, structural violence, and globalized crises, its study today is relevant to the practice, experience, and dynamics of personal and social change.
Profound Revolution: Towards an Integrated Understanding of Nonviolence
This dissertation studies nonviolence in the context of Humanistic Studies, a multi-disciplinary academic field that criticallly explores issues of (existential) meaning and humanization; the personal and social aspects of 'good living'. From this background this study focusses on contemporary nonviolence, using this term not only to point to the absence of violence, but to that which can take its place. Nonviolence is thus understood as a substantive method to create societal and interpersonal change, and even as a paradigm. The aim of the study is twofold. Firstly to descern if it is possible to understand nonviolence a concept independent from specific cultural, religious or practical context. Secondly to see if from such an independent notion it is possible to develop a framework for analysis and practice. The Gandhian understanding of nonviolence is the startingpoint ot this study. However, many developments in nonviolence theory and practice have taken place after Gandhi. This dissertation studies the way Gandhian concepts have caried over, and are changed and expanded by other thinkers and practitioners and what remains the same. From this search it is concluded that five basic elements form the core of contemporary nonviolence: satya (truthseeking), ahimsa (non-harming), tapasya (self-suffering), sarvodaya (the welfare of all) and swadeshi/swaraj (relational autonomy). Together they point to a specific way of wielding power called integrative power, which lies at the heart of nonviolence.
Sociological Inquiry, 1968
The conscientious and pragmatic forms of nonviolence are discussed as sanctioning strategies adapted to different phases in the development of a social movement. Some general factors affecting the evolution of a movement's relations with its institutional environment are also considered.
A Comparative Essay on Non-violence Philosophy
In the twentieth century, philosophy of nonviolence played an essential role in freedom, civil rights, and anti-apartheid movements. This philosophy aims to evade the use of weapons and to react to violence with peaceful and nonviolent means of resistance, and social change. The purpose of this mechanism is not to defeat an enemy by swords but to conquer their minds and heart and convince them that our struggle is right. According to liberal theory of international relations, it is a win-win game for both parties, not a zero-sum game. In this essay, I will compare the central theme of the nonviolence philosophy of the two prominent leaders of the 20th century.
EMERGING HORIZON OF NONVIOLENCE
Asian Horizons, 2021
The theological discourse and praxis of nonviolence has a range of expressions. At the same time, there are some predominant descriptions of nonviolence which narrow our view or even obstruct our praxis. These have critical implications for our approach to spirituality, conflict, and policy. In this essay, I unpack an emerging horizon of nonviolence from a theological perspective. This includes recognizing nonviolence as the positive reverence for dignity and life and thus, also the constant effort to avoid dehumanization and participation in other types of violence. I begin by describing a robust sense of nonviolence arising from global consultations with persons in violent conflict zones over the past five years or so. Next, I explain the different characteristics with some examples and analysis. I will demonstrate the value of this more robust approach to nonviolence drawing on some prominent voices in the Asian context. Finally, I identify some critical implications for the Catholic Church and religious institutions, government policy, and educational institutions.
Is Nonviolence a Distinctive Ethical Idea?
Nonviolence today is usually advocated either on the basis of a moral condemnation of violence or a strategic confidence in nonviolent tactics. This paper offers an ethical conception that rejects an instrumentalist notion of nonviolence, on the one hand, and yet seeks to connect its normative appeal to effective politics, on the other. The argument proceeds by developing a relational and performative account of violence and by applying this to contexts of direct and structural violence to bring out the respects in which violence is a matter of harmed social existence. Proceeding then to nonviolence, the paper argues for an understanding of its transformational function by drawing on themes from recognition theory. It identifies relevant features of nonviolence by pointing to the experience of social movements as well as by referring to the nature of conflicts with violent opponents.
Nonviolence, a weapon for the strong
Previous peacebuilding studies have mainly focused on violent conflicts ignoring peaceful ones which have been a minor sideline. Peace research is therefore a new academic field in peace and conflict studies. The practice of nonviolence has on the other hand developed a lot over the last 100 years (Johansen cited in Webel and Galtung 2009: 143). Mahtma Karamchand Gandhi well known as the father of nonviolence used the concept ahimsa translated as nonviolence to express that nonviolence is not a question of physical actions but a principle guiding humans in their thoughts, words and deeds. Today, non violent techniques are used in most social and political movements, peace organisations and other parts of the civil society, they are used regularly to promote their ideas and struggle for their causes. Nonviolent actions are used either to create wider support for their goals, to directly reach their aims, or in order to prevent their opponents from achieving theirs (Johansen cited in Webel and Galtung 2009: 148). The most influential use of non violence in recent decades is evident in political revolutions since the 1980's. This paper is based on discussing the nuanced views of nonviolence explaining how non violence is a preferred option to violence in conflict resolution.