Michael Nagler has just published The Nonviolence Handbook: A Guide for Practical Action, a quick book to read and a long one to digest, a book that's rich in a way that people of a very different inclination bizarrely imagine Sun Tzu's to be. That is, rather than a collection of misguided platitudes, this book proposes what still remains a radically different way of thinking, a habit of living that is not in our air. In fact, Nagler's first piece of advice is to avoid the airwaves, turn off the television, opt out of the relentless normalization of violence.
We don't need the art of war applied to a peace movement. We need the art of satyagraha applied to the movement for a peaceful, just, free, and sustainable world. This means we have to stop trying to defeat the Military Industrial Complex (how's that been working out?) and start working to replace it and to convert the people who make up its parts to new behaviors that are better for them as well as for us.
It can seem out of place to shift from a discussion of the world's largest military to personal interactions. Surely giving John Kerry a complete personality transplant would leave in place corrupt elections, war profiteering, complicit media outlets, and the assumption held by legions of career bureaucrats that war is the way to peace.
No doubt, but only by learning to think and live nonviolence can we build an activist movement with the greatest potential to transform our structures of government. Nagler's examples highlight the importance of knowing what is negotiable, what should be compromised, and what must not be; what is substantive and what symbolic; when a movement is ready to escalate its nonviolence and when it is too soon or too late; and when (always?) not to tack on new demands in the middle of a campaign.
Tiananmen Square should have been abandoned and other tactics pursued, Nagler believes. Holding the square was symbolic. When protesters took over the Ecuadorean Congress in 2000 one of their leaders was elected president. Why? Nagler points out that the Congress was a place of power, not just a symbol; the activists were strong enough to take power, not just ask for it; and the occupation was part of a larger campaign that preceded and followed it.
Nagler has a lot of praise and hope for the Occupy movement, but also draws examples of failure from there. When a group of churches in one city offered to join with Occupy if everyone would stop cursing, Occupiers refused. Dumb decision. Not only is the point not to get to do every little thing we want, but we are not engaging in a struggle for power -- rather, in a learning process and a process of building relationships, even with those we are organizing to challenge -- and certainly with those who want to help us if we'll refrain from cussing. It can even be helpful, Nagler documents, to be accomodating to those we are challenging, when such steps are taken in friendship rather than subservience.
We are after the welfare of all parties, Nagler writes. Even those we want removed from office? Even those we want prosecuted for crimes? Is there restorative justice that can make an official who has launched a war see his or her removal from office and sanctioning as advantageous? Maybe. Maybe not. But seeking to remove people from office in order to uphold the rule of law and end injustices is very different from acting out of vengeance.
We should not seek out victories over others, Nager advises. But doesn't the organizing of activists require informing the deeply victory-dependent of every partial success achieved? Maybe. But a victory need not be over someone; it can be with someone. Oil barons have grandchildren who will enjoy a livable planet as much as the rest of us.
Nagler outlines obstructive and constructive actions, citing Gandhi's efforts in India and the first Intifada as examples of combining the two. The Landless Worker Movement in Brazil uses constructive nonviolence, while the Arab Spring used obstructive. Ideally, Nagler thinks, a movement should begin with constructive projects and then add obstruction. The Occupy Movement has gone in the opposite direction, developing aid for storm victims and banking victims after protests were driven out of public squares. The potential for change, Nagler believes, lies in the possibility of Occupy or another movement combining the two approaches.
Nagler's sequential steps in a nonviolent action campaign include: 1. Conflict Resolution, 2. Satyagraha, 3. The Ultimate Sacrifice.
I imagine Nagler would agree with me that what we need as much as peaceful behavior by our government is Conflict Avoidance. So much is done to generate conflicts that need not be. U.S. troops in 175 countries, and drones in some of the remaining few, are known to generate hostility; yet that hostility is used to justify the stationing of more troops. While it's important to realize we'll never rid the world of conflict, I'm sure we could come a lot closer if we tried.
But Nagler is outlining a plan for a popular campaign, not for the State Department. His three stages are a guide for how we ought to be outlining our future course of action. Step 0.5, then, is not Conflict Avoidance but Infiltration of Corporate Media or Development of Alternative Means to Communicate. Or so it occurs to me. I'll host Nagler on Talk Nation Radio soon, so send questions I should ask him to david at davidswanson dot org.
Nagler sees growing success and even greater potential for nonviolent action done wisely and strategically, and points out the extent to which violence remains the default approach of our government. And the case Nagler makes is made strong and credible by his extensive knowledge of nonviolent campaigns engaged in around the world over the past several decades. Nagler looks helpfully at successes, failures, and partial successes to draw out the lessons we need moving forward. I'm tempted to write a review of this book nearly as long as or even longer than the book itself, but believe it might be most helpful simply to say this:
Trust me. Buy this book. Carry it with you.