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133-533: Vaikom Satyagraha , from 30 March 1924 to 23 November 1925, was a nonviolent agitation for access to the prohibited public environs of the Vaikom Temple in the Kingdom of Travancore . Kingdom of Travancore was known for its rigid and oppressive caste system. The campaign was conduct and led by Congress , leaders T. K. Madhavan , K. Kelappan , K. P. Kesava Menon . Other notable leaders who participated in

266-504: A fruitarian diet so as to avoid the destruction of plants. Scholars claim the principles of ecological non-violence is innate in the Hindu tradition, and its conceptual fountain has been Ahimsa as their cardinal virtue. The dharmic philosophy of ancient India exists in all Indian languages and culture. For example, the Tirukkuṛaḷ , written between 200 BCE and 500 CE, and sometimes called

399-479: A civil disobedient who pleads guilty is essentially stating, "Yes, I committed the act of which you accuse me. I don't deny it; in fact, I am proud of it. I feel I did the right thing by violating this particular law; I am guilty as charged", but that pleading not guilty sends a message of, "Guilt implies wrong-doing. I feel I have done no wrong. I may have violated some specific laws, but I am guilty of doing no wrong. I, therefore, plead not guilty." A plea of no contest

532-474: A desired social goal (such as the provision of medication to the sick) while openly breaking the law. Julia Butterfly Hill lived in Luna , a 180-foot (55 m)-tall, 600-year-old California Redwood tree for 738 days, preventing its felling. In cases where the criminalized behaviour is pure speech , civil disobedience can consist simply of engaging in the forbidden speech. An example is WBAI 's broadcasting of

665-409: A hierarchy of life. Mobile beings are given higher protection than immobile ones. For the mobile beings, they distinguish between one-sensed, two-sensed, three-sensed, four-sensed and five-sensed ones; a one-sensed animal has touch as its only sensory modality. The more senses a being has, the more they care about non-injuring it. Among the five-sensed beings, the precept of non-injury and non-violence to

798-413: A historical figure, followed by Parshvanatha (Pārśvanātha) the twenty-third Tirthankara lived in about the 8th century BCE. He founded the community to which Mahavira's parents belonged. Ahimsa was already part of the "Fourfold Restraint" ( Caujjama ), the vows taken by Parshva's followers. In the times of Mahavira and in the following centuries, Jains were at odds with both Buddhists and followers of

931-430: A human being can ever live his or her life without harming animal and plant life in some way; which and when plants or animal meat may be eaten, whether violence against animals causes human beings to become less compassionate, and if and how one may exert least harm to non-human life consistent with ahimsa precept, given the constraints of life and human needs. The Mahabharata permits hunting by warriors, but opposes it in

1064-477: A hunter defends his profession in a long discourse. Many of the arguments proposed in favor of non-violence to animals refer to the bliss one feels, the rewards it entails before or after death, the danger and harm it prevents, as well as to the karmic consequences of violence. The ancient Hindu texts discuss Ahimsa and non-animal life. They discourage wanton destruction of nature including of wild and cultivated plants. Hermits ( sannyasins ) were urged to live on

1197-732: A level of institutional recognition and endorsement at the global level. On November 10, 1998, the United Nations General Assembly proclaimed the first decade of the 21st century and the third millennium, the years 2001 to 2010, as the International Decade for the Promotion of a Culture of Peace and Non-Violence for the Children of the World . The nonviolence approach involves accepting that violence

1330-463: A maniac and disturber of the peace, and see if he can get over this obstruction to his neighborliness without a ruder and more impetuous thought or speech corresponding with his action. Some civil disobedients feel it is incumbent upon them to accept punishment because of their belief in the validity of the social contract , which is held to bind all to obey the laws that a government meeting certain standards of legitimacy has established, or else suffer

1463-713: A moral sense, is in the Kapisthala Katha Samhita of the Yajurveda (KapS 31.11), which may have been written in about the 8th century BCE. Bowker states the word appears but is uncommon in the principal Upanishads. Kaneda gives examples of the word Ahimsa in these Upanishads. Other scholars suggest Ahimsa as an ethical concept that started evolving in the Vedas, becoming an increasingly central concept in Upanishads. The Chāndogya Upaniṣad , dated to

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1596-416: A non-violent one, the choice of means will almost never be pure, and will involve such complexities that the simple distinction between violence and non-violence does not suffice as a guide ... the very acts with which we seek to do good cannot escape the imperfections of the world we are trying to change. Zinn rejects any "easy and righteous dismissal of violence", noting that Thoreau, the popularizer of

1729-544: A peaceful blockade or occupying a facility illegally, though sometimes violence has been known to occur. Often there is an expectation to be attacked or even beaten by the authorities. Protesters often undergo training in advance on how to react to arrest or to attack. Civil disobedience is usually defined as pertaining to a citizen's relation to the state and its laws, as distinguished from a constitutional impasse , in which two public agencies, especially two equally sovereign branches of government , conflict. For instance, if

1862-400: A person can act unjustly. When the government knocks on the door, it is a person in the form of a postman or tax collector whose hand hits the wood. Before Thoreau's imprisonment, when a confused taxman had wondered aloud about how to handle his refusal to pay, Thoreau had advised, "Resign". If a man chose to be an agent of injustice, then Thoreau insisted on confronting him with the fact that he

1995-790: A powerful tool for social protest and revolutionary social and political change. There are many examples of their use. Fuller surveys may be found in the entries on civil resistance , nonviolent resistance and nonviolent revolution . Certain movements which were particularly influenced by a philosophy of nonviolence have included Mahatma Gandhi 's leadership of a successful decades-long nonviolent struggle for Indian independence , Martin Luther King Jr. 's and James Bevel 's adoption of Gandhi's nonviolent methods in their Civil rights movement campaigns to remove legalized segregation in America, and César Chávez 's campaigns of nonviolence in

2128-443: A pragmatic justification, in that the technique of separating the deeds from the doers allows for the possibility of the doers changing their behaviour, and perhaps their beliefs. Martin Luther King Jr. wrote, "Nonviolent resistance... avoids not only external physical violence but also internal violence of spirit. The nonviolent resister not only refuses to shoot his opponent, but he also refuses to hate him." Nonviolence has obtained

2261-583: A range of legal measures and public practices that to them promoted ethnic, religious, and racial discrimination . Pro Public and typically peaceful resistance to political power remained an integral tactic in modern American minority rights politics. In Ireland starting from 1879 the Irish " Land War " intensified when Irish nationalist leader Charles Stewart Parnell , in a speech in Ennis proposed that when dealing with tenants who take farms where another tenant

2394-533: A result of violence: Civil disobedience Civil disobedience is the active, and professed refusal of a citizen to obey certain laws , demands, orders or commands of a government (or any other authority). By some definitions, civil disobedience has to be nonviolent to be called "civil". Hence, civil disobedience is sometimes equated with peaceful protests or nonviolent resistance . Henry David Thoreau 's essay Resistance to Civil Government , published posthumously as Civil Disobedience , popularized

2527-510: A specific context while advocating violence in other contexts. For example, someone who passionately opposes abortion or meat eating may concurrently advocate violence to kill an abortion care provider or attack a slaughterhouse, which makes that person a violent person. Nonviolence or ahimsa is one of the cardinal virtues and an important tenet of Jainism , Buddhism , and Hinduism . Jain and Buddhist thoughts have explored nonviolence very deeply, not limiting it to humans but extending it to

2660-464: A stirring speech in which she tells him that she must obey her conscience rather than human law. She is not at all afraid of the death he threatens her with (and eventually carries out), but she is afraid of how her conscience will smite her if she does not do this. Conrad Grebel and Anabaptists advocated civil disobedience to oppression. Étienne de La Boétie 's thought developed in his work Discours de la servitude volontaire ou le Contr'un (1552)

2793-446: A student of Gandhian nonviolent resistance, concurred with this tenet, concluding that "nonviolence demands that the means we use must be as pure as the ends we seek." Proponents of nonviolence reason that the actions taken in the present inevitably re-shape the social order in like form. They would argue, for instance, that it is fundamentally irrational to use violence to achieve a peaceful society. Respect or love for opponents also has

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2926-474: A system to function. In this way, they might be considered coercive; coercive disobedience has the effect of exposing the enforcement of laws and policies, and it has even operated as an aesthetic strategy in contemporary art practice. Brownlee notes that "although civil disobedients are constrained in their use of coercion by their conscientious aim to engage in moral dialogue, nevertheless they may find it necessary to employ limited coercion to get their issue onto

3059-500: Is a profusion of ideas about the virtue of Ahimsa when applied to non-human life, but without a universal consensus. Alsdorf claims the debate and disagreements between supporters of vegetarian lifestyle and meat eaters was significant. Even suggested exceptions – ritual slaughter and hunting – were challenged by advocates of Ahimsa. In the Mahabharata both sides present various arguments to substantiate their viewpoints. Moreover,

3192-439: Is a whole class of acts, undertaken in the name of civil disobedience, which, even if they were widely practiced, would in themselves constitute hardly more than a nuisance (e.g. trespassing at a nuclear-missile installation) ... Such acts are often just a harassment and, at least to the bystander, somewhat inane ... The remoteness of the connection between the disobedient act and the objectionable law lays such acts open to

3325-473: Is captured in a 2008 documentary film Pray the Devil Back to Hell . The term "nonviolence" is often linked with peace or it is used as a synonym for it, and despite the fact that it is frequently equated with pacifism , this equation is rejected by nonviolent advocates and activists. Nonviolence specifically refers to the absence of violence and it is always the choice to do no harm or the choice to do

3458-483: Is considered hiṃsā (to injure) and abstaining from such an act is ahimsā (noninjury). The vow of ahimsā is considered the foremost among the 'five vows of Jainism'. Other vows like truth (Satya) are meant for safeguarding the vow of ahimsā. In the practice of Ahimsa, the requirements are less strict for the lay persons ( sravakas ) who have undertaken anuvrata (Smaller Vows) than for the Jain monastics who are bound by

3591-432: Is distinct from other kinds of hacktivism in that the perpetrator openly reveals his identity. Virtual actions rarely succeed in completely shutting down their targets, but they often generate media attention. Dilemma actions are designed to create a "response dilemma" for public authorities "by forcing them to either concede some public space to protesters or make themselves look absurd or heavy-handed by acting against

3724-466: Is done by remaining in jail, or by evading it. To accept jail penitently as an accession to "the rules" is to switch suddenly to a spirit of subservience, to demean the seriousness of the protest ... In particular, the neo-conservative insistence on a guilty plea should be eliminated. Sometimes the prosecution proposes a plea bargain to civil disobedients, as in the case of the Camden 28 , in which

3857-534: Is increasingly refined and emphasised, ultimately Ahimsa becomes the highest virtue by the late Vedic era (about 500 BCE). For example, hymn 10.22.25 in the Rig Veda uses the words Satya (truthfulness) and Ahimsa in a prayer to deity Indra; later, the Yajur Veda dated to be between 1000 BCE and 600 BCE, states, "may all beings look at me with a friendly eye, may I do likewise, and may we look at each other with

3990-425: Is known that Gandhi often quoted Shelley's Mask of Anarchy to vast audiences during the campaign for a free India. Thoreau's 1849 essay Civil Disobedience , originally titled "Resistance to Civil Government", has had a wide influence on many later practitioners of civil disobedience. The driving idea behind the essay is that citizens are morally responsible for their support of aggressors, even when such support

4123-463: Is like injury caused by deliberate action. Eating honey is strictly outlawed, as it would amount to violence against the bees. Some Jains abstain from farming because it inevitably entails unintentional killing or injuring of many small animals, such as worms and insects, but agriculture is not forbidden in general and there are Jain farmers. Theoretically, all life forms are said to deserve full protection from all kinds of injury, but Jains recognise

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4256-432: Is more effective than open disobedience. This assumes that common morality does not have a prohibition on deceit in such situations. The Fully Informed Jury Association 's publication "A Primer for Prospective Jurors" notes, "Think of the dilemma faced by German citizens when Hitler 's secret police demanded to know if they were hiding a Jew in their house." By this definition, civil disobedience could be traced back to

4389-399: Is more effective, it is, other things being equal, more justified than less effective, nonviolent disobedience." In his best-selling Disobedience and Democracy: Nine Fallacies on Law and Order , Howard Zinn takes a similar position; Zinn states that while the goals of civil disobedience are generally nonviolent, in the inevitable tension accompanying the transition from a violent world to

4522-524: Is more of an active attempt to overthrow a government (or to change cultural traditions, social customs or religious beliefs). Revolution does not have to be political, i.e. "cultural revolution", it simply implies sweeping and widespread change to a section of the social fabric. Gandhi's acts have been described as revolutionary civil disobedience. It has been claimed that the Hungarians under Ferenc Deák directed revolutionary civil disobedience against

4655-500: Is much more destructive; therefore, the defects justifying rebellion must be much more serious than those justifying disobedience, and if one cannot justify civil rebellion, then one cannot justify a civil disobedient's use of force and violence and refusal to submit to arrest. Civil disobedients' refraining from violence is also said to help preserve society's tolerance of civil disobedience. The philosopher H. J. McCloskey argues that "if violent, intimidatory, coercive disobedience

4788-424: Is not necessarily right. In his 1971 book, A Theory of Justice , John Rawls described civil disobedience as "a public, non-violent, conscientious yet political act contrary to law usually done with the aim of bringing about change in the law or policies of the government". Ronald Dworkin held that there are three types of civil disobedience: Some theories of civil disobedience hold that civil disobedience

4921-454: Is only justified against governmental entities. Brownlee argues that disobedience in opposition to the decisions of non-governmental agencies such as trade unions , banks, and private universities can be justified if it reflects "a larger challenge to the legal system that permits those decisions to be taken". The same principle, she argues, applies to breaches of law in protest against international organizations and foreign governments. It

5054-597: Is part of the Five Precepts ( Pañcasīla ), the first of which has been to abstain from killing. This precept of Ahimsa is applicable to both the Buddhist layperson and the monk community. The Ahimsa precept is not a commandment and transgressions did not invite religious sanctions for layperson, but their power has been in the Buddhist belief in karmic consequences and their impact in afterlife during rebirth. Killing, in Buddhist belief, could lead to rebirth in

5187-500: Is required by law. In the essay, Thoreau explained his reasons for having refused to pay taxes as an act of protest against slavery and against the Mexican–American War . He writes, If I devote myself to other pursuits and contemplations, I must first see, at least, that I do not pursue them sitting upon another man's shoulders. I must get off him first, that he may pursue his contemplations too. See what gross inconsistency

5320-627: Is seen as inevitable, and the rejection of violence is an effective way to challenge power. Those who follow pragmatic nonviolence ideology are willing to engage in nonviolent coercion, and try to avoid suffering. Nicolas Walter noted the idea that nonviolence might work "runs under the surface of Western political thought without ever quite disappearing". Walter noted Étienne de La Boétie 's Discourse on Voluntary Servitude (sixteenth century) and P.B. Shelley's The Masque of Anarchy (1819) contain arguments for resisting tyranny without using violence. In 1838, William Lloyd Garrison helped found

5453-614: Is sometimes regarded as a compromise between the two. One defendant accused of illegally protesting nuclear power , when asked to enter his plea, stated, "I plead for the beauty that surrounds us"; this is known as a "creative plea", and will usually be interpreted as a plea of not guilty. When the Committee for Non-Violent Action sponsored a protest in August 1957, at the Camp Mercury nuclear test site near Las Vegas, Nevada, 13 of

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5586-572: Is speculative, and though Jainism is an ancient tradition the oldest traceable texts of Jainism tradition are from many centuries after the Vedic era ended. Chāndogya Upaniṣad also names Ahimsa, along with Satyavacanam (truthfulness), Arjavam (sincerity), Danam (charity), Tapo (penance/meditation), as one of five essential virtues (CU 3.17.4). The Sandilya Upanishad lists ten forbearances: Ahimsa , Satya, Asteya, Brahmacharya, Daya, Arjava, Kshama, Dhriti, Mitahara and Saucha. According to Kaneda,

5719-449: Is that evil-doers who deserve death should be killed, and that a king in particular is obliged to punish criminals and should not hesitate to kill them, even if they happen to be his own brothers and sons. Other scholars conclude that the scriptures of Hinduism suggest sentences for any crime must be fair, proportional and not cruel. The Hindu precept of 'cause no injury' applies to animals and all life forms. This precept isn't found in

5852-499: Is the highest virtue , Ahimsa is the highest self-control, Ahimsa is the greatest gift, Ahimsa is the best suffering, Ahimsa is the highest sacrifice, Ahimsa is the finest strength, Ahimsa is the greatest friend, Ahimsa is the greatest happiness, Ahimsa is the highest truth, and Ahimsa is the greatest teaching. Some other examples where the phrase Ahimsa Paramo Dharma are discussed include Adi Parva , Vana Parva and Anushasana Parva . The Bhagavad Gita , among other things, discusses

5985-462: Is the highest moral virtue. For example, Mahaprasthanika Parva has the verse: अहिंसा परमो धर्मस् तथाहिंसा परो दमः। अहिंसा परमं दानम् अहिंसा परमस् तपः। अहिंसा परमो यज्ञस् तथाहिंसा परं बलम्। अहिंसा परमं मित्रम् अहिंसा परमं सुखम्। अहिंसा परमं सत्यम् अहिंसा परमं श्रुतम्॥ The above passage from Mahabharata emphasises the cardinal importance of Ahimsa in Hinduism, and literally means: Ahimsa

6118-596: Is tolerated. I have heard some of my townsmen say, "I should like to have them order me out to help put down an insurrection of the slaves, or to march to Mexico;—see if I would go;" and yet these very men have each, directly by their allegiance, and so indirectly, at least, by their money, furnished a substitute. By the 1850s, a range of minority groups in the United States : African Americans, Jews, Seventh Day Baptists , Catholics, anti-prohibitionists, racial egalitarians, and others—employed civil disobedience to combat

6251-543: Is usually recognized that lawbreaking, if it is not done publicly, at least must be publicly announced to constitute civil disobedience. But Stephen Eilmann argues that if it is necessary to disobey rules that conflict with morality, we might ask why disobedience should take the form of public civil disobedience rather than simply covert lawbreaking. If a lawyer wishes to help a client overcome legal obstacles to securing their natural rights , he might, for instance, find that assisting in fabricating evidence or committing perjury

6384-434: Is whether to plead guilty . There is much debate on this point, as some believe that it is a civil disobedient's duty to submit to the punishment prescribed by law, while others believe that defending oneself in court will increase the possibility of changing the unjust law. It has also been argued that either choice is compatible with the spirit of civil disobedience. ACT UP 's Civil Disobedience Training handbook states that

6517-426: Is wrong and nonviolence is the best ethical response to any conflict. The followers of this approach believe in human harmony and a moral rejection of violence and coercion. They accept the total commitment to nonviolence and encourage those who want to use nonviolent actions to reject all forms of violence and coercion. Principled nonviolence has a religious or ideological basis. This type of nonviolence aims to change

6650-605: Is wrong. The resistance to authority in South Africa was well advanced before I got the essay ... When I saw the title of Thoreau's great essay, I began to use his phrase to explain our struggle to the English readers. But I found that even "Civil Disobedience" failed to convey the full meaning of the struggle. I therefore adopted the phrase "Civil Resistance." In seeking an active form of civil disobedience, one may choose to deliberately break certain laws, such as by forming

6783-558: The 1689 Bill of Rights was documented, the last Catholic monarch was deposed, and male and female joint-co-monarchs elevated—the English Midland Enlightenment developed a manner of voicing objection to a law viewed as illegitimate and then taking the consequences of the law. (For example, they might refuse to swear allegiance to the king, and, as a consequence, accept the prison sentence legally and normally meted out to people who refused to take this oath.) This

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6916-621: The Austrian government . Thoreau also wrote of civil disobedience accomplishing "peaceable revolution". Howard Zinn, Harvey Wheeler , and others have identified the right espoused in the US Declaration of Independence to "alter or abolish" an unjust government to be a principle of civil disobedience. The earliest recorded incidents of collective civil disobedience took place during the Roman Empire . Unarmed Jews gathered in

7049-687: The Baltic countries from the Soviet Union , and more recently with the 2003 Rose Revolution in Georgia, the 2004 Orange Revolution and the 2013–2014 Euromaidan revolution in Ukraine, the 2016–2017 Candlelight Revolution in South Korea, and the 2020–2021 Belarusian protests , among many other various movements worldwide. Henry David Thoreau 's 1849 essay "Resistance to Civil Government"

7182-679: The Book of Exodus , where Shiphrah and Puah refused a direct order of Pharaoh but misrepresented how they did it. (Exodus 1: 15–19) There have been debates as to whether civil disobedience must necessarily be non-violent. Black's Law Dictionary includes nonviolence in its definition of civil disobedience. Christian Bay's encyclopedia article states that civil disobedience requires "carefully chosen and legitimate means", but holds that they do not have to be non-violent. It has been argued that, while both civil disobedience and civil rebellion are justified by appeal to constitutional defects , rebellion

7315-788: The British Empire ), in Czechoslovakia 's Velvet Revolution , in early stages of the Bangladeshi independence movement against Pakistani colonialism and in East Germany to oust their Stalinist government. In South Africa during the leftist campaign against the far-right Apartheid regime, in the American civil rights movement against Jim Crow laws , in the Singing Revolution to bring independence to

7448-576: The Ezhava Congress leader and a follower of Sri Narayana Guru , T. K. Madhavan . It demanded the right of the Ezhavas and 'untouchables' to use roads around the Vaikom Temple . Mahatma Gandhi himself visited Vaikom in March 1925. Travancore government eventually constructed new roads near the temple for the use of lower castes. The roads, however, kept the lower castes adequately away from

7581-578: The Mahavrata "Great Vows". The statement ahimsā paramo dharmaḥ is often found inscribed on the walls of the Jain temples . Like in Hinduism, the aim is to prevent the accumulation of harmful karma. When lord Mahaviraswami revived and reorganized the Jain faith in the 6th or 5th century BCE, Rishabhanatha (Ādinātha), the first Jain Tirthankara , whom modern Western historians consider to be

7714-526: The New England Non-Resistance Society , a society devoted to achieving racial and gender equality through the rejection of all violent actions. In modern industrial democracies, nonviolent action has been used extensively by political sectors without mainstream political power such as labor, peace, environment and women's movements. Lesser known is the role that nonviolent action has played and continues to play in undermining

7847-667: The Satyagraha movement with the Gujarati/Hindi term ahimsa (અહિંસા/अहिंसा) only after 1915. Furthermore, Gandhi started adopting the English term "nonviolence" only after the Rowlatt Satyagraha in 1919. Before Gandhi, scholars of Oriental studies translated the Sanskrit term ahimsa as "non-killing" or "non-injury," but never as "non-violence." Thus, "nonviolence" represents a modern concept that emerged in

7980-561: The Tamil Veda , is one of the most cherished classics written in a South Indian language. The Tirukkuṛaḷ dedicates Chapters 26, 32 and 33 of Book 1 to the virtue of ahimsa, namely, moral vegetarianism , non-harming , and non-killing , respectively. The Tirukkuṛaḷ says that ahimsa applies to all life forms. In Jainism, the understanding and implementation of Ahimsā is more radical, scrupulous, and comprehensive than in any other religion. Killing any living being out of passions

8113-517: The Temple Entry Proclamation , was access to the eastern road and entry into the temple allowed to the lower castes. Vaikom Satyagraha markedly brought the method of nonviolent public protest to Kerala. Vaikom Siva Temple , like most other great temples of Kerala, had for years forbidden lower castes and the 'untouchables' not just from entering, but also from walking on the surrounding roads. Demonstrators marched each day to

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8246-649: The Tirukkuṛaḷ , which is believed to be of Hindu or Jain origin, decrees ahimsa and moral vegetarianism as the most fundamental of all personal virtues. These ideas can also be found in Western mystical and Neoplatonic traditions. In modern times, several scholars have endeavored to clarify the theoretical intellectual foundations for principled nonviolence and the manner in which such principles might be implemented in practical terms. Included among them are Kevin P. Clements and Robert L. Holmes . Mahatma Gandhi

8379-405: The civil rights movement in the 1960s United States sometimes contained important aspects of civil disobedience. Although civil disobedience is rarely justifiable in court, King regarded civil disobedience to be a display and practice of reverence for law: "Any man who breaks a law that conscience tells him is unjust and willingly accepts the penalty by staying in jail to arouse the conscience of

8512-450: The head of government of a country were to refuse to enforce a decision of that country's highest court, it would not be civil disobedience, since the head of government would act in his or her capacity as public official rather than private citizen. This definition is disputed by Thoreau's political philosophy on the conscience vs. the collective. The person is the final judge of right and wrong. More than this, since only people act, only

8645-694: The non-cooperation campaign for Indian independence led by Mahatma Gandhi , the Civil Rights Movement in the United States , and the People Power Revolution in the Philippines . Also of primary significance is the notion that just means are the most likely to lead to just ends. When Gandhi said that "the means may be likened to the seed, the end to a tree," he expressed the philosophical kernel of what some refer to as prefigurative politics . Martin Luther King Jr.,

8778-538: The 1960s to protest the treatment of Mexican farm workers in California . The 1989 " Velvet Revolution " in Czechoslovakia that saw the overthrow of the Communist government is considered one of the most important of the largely nonviolent Revolutions of 1989 . Most recently the nonviolent campaigns of Leymah Gbowee and the women of Liberia were able to achieve peace after a 14-year civil war. This story

8911-547: The 8th or 7th century BCE, one of the oldest Upanishads , has the earliest evidence for the Vedic era use of the word Ahimsa in the sense familiar in Hinduism (a code of conduct). It bars violence against "all creatures" ( sarvabhuta ) and the practitioner of Ahimsa is said to escape from the cycle of rebirths (CU 8.15.1). Some scholars state that this 8th or 7th-century BCE mention may have been an influence of Jainism on Vedic Hinduism. Others scholar state that this relationship

9044-746: The Gandhian era, there was only one recorded instance, almost coincidental, of the term "nonviolence" being used as a political concept, which appeared in a Wisconsin newspaper published in 1914. The term spread globally during India's first Non-cooperation movement (1919–1922) , gaining recognition as a distinct concept. E. Hazama conducted the first comprehensive analysis of Gandhi's writings in three languages (Gujarati, Hindi, and English) from three versions of Gandhi's Collected Works: Gāndhījīnō Aksharadēha (ગાંધીજીનો અક્ષરદેહ), Sampūrn Gāndhī Vāngmay (सम्पूर्ण गाँधी वांग्मय), and Collected Works of Mahatma Gandhi . This analysis revealed that Gandhi began linking

9177-646: The Namboodiri Brahmins, Sri Narayana Guru , and the queen of Travancore). The police subsequently was withdrawn on the understanding that the activists would not enter the banned roads. The volunteers standing outside the barriers in heavy rains will serve no useful purpose...They should scale over the barricades and not only walk along the prohibited roads but enter all temples... It should be made practically impossible for anyone to observe untouchability. Nonviolence Nonviolence has "active" or "activist" elements, in that believers generally accept

9310-464: The Semai believe that as Malaysia industrialises, it will be harder for the Semai to use their strategy of fleeing and they will have to fight instead. Ahimsa as an ethical concept evolved in Vedic texts . The oldest scripts, along with discussing ritual animal sacrifices, indirectly mention Ahimsa, but do not emphasise it. Over time, the Hindu scripts revise ritual practices and the concept of Ahimsa

9443-569: The Semai's non-violence is a response to historic threats from slaving states; as the Semai were constantly defeated by slavers and Malaysian immigrants, they preferred to flee rather than fight and thus evolved into a general norm of non-violence. This does not mean the Semai are incapable of violence however; during the Malayan Emergency , the British enlisted some Semai to fight against MNLA insurgents and according to Robert Knox Dentan

9576-557: The Travancore police barricades (erected to "prevent clashes between communities"). They blocked the road, sat before the police lines on temple's four entrances and sang patriotic songs. Later in the campaign, activists undertook public fasts. During this period, some caste Hindus spurred attacks by ruffians on the protesters. Mahatma Gandhi , who had sent goodwill telegrams to the organizers, himself visited Vaikom in March 1925. Gandhi held discussions with all parties (the protesters,

9709-558: The Vedic religion or Hindus, whom they accused of negligence and inconsistency in the implementation of Ahimsa. According to the Jain tradition either lacto vegetarianism or veganism is mandatory. The Jain concept of Ahimsa is characterised by several aspects. It does not make any exception for ritual sacrificers and professional warrior-hunters. Killing of animals for food is absolutely ruled out. Jains also make considerable efforts not to injure plants in everyday life as far as possible. Though they admit that plants must be destroyed for

9842-433: The activist community, that a suspect's talking to criminal investigators can serve no useful purpose and may be harmful. Some civil disobedients are compelled to respond to investigators' questions, sometimes by a misunderstanding of the legal ramifications or a fear of seeming rude. Also, some civil disobedients seek to use the arrest as an opportunity to make an impression on the officers. Thoreau wrote, My civil neighbor,

9975-405: The animal world as well as nature, in a very explicit fashion. In Jainism, it is the very core idea of very 'way of life' practicing it in mun (thoughts), vachan (spoken word) and karm (action). It is a multidimensional concept, inspired by the premise that all living beings have the spark of the divine spiritual energy; therefore, to hurt another being is to hurt oneself. It has also been related to

10108-418: The attacker, and avoid the conflict. The best defence is one where the victim is protected, as well as the attacker is respected and not injured if possible. Under Ahimsa and Aikido, there are no enemies, and appropriate self-defence focuses on neutralising the immaturity, assumptions and aggressive strivings of the attacker. Tähtinen concludes that Hindus have no misgivings about death penalty; their position

10241-470: The bit " Filthy Words " from a George Carlin comedy album, which eventually led to the 1978 Supreme Court case of FCC v. Pacifica Foundation . Threatening government officials is a way to express defiance toward the government and unwillingness to stand for its policies. For example, a supporter of some tax deniers in New Hampshire , Edward and Elaine Brown , was arrested for allegedly telling

10374-404: The campaign include George Joseph , E. V. Ramasamy "Periyar" and it was noted for the active support and participation offered by different communities and a variety of activists. Most of the great temples in the princely state of Travancore had for years forbidden lower castes (untouchables) not just from entering, but also from walking on the surrounding roads. The agitation was conceived by

10507-551: The case of hermits who must be strictly nonviolent. Sushruta Samhita , a Hindu text written in the 3rd or 4th century, in Chapter XLVI suggests proper diet as a means of treating certain illnesses, and recommends various fishes and meats for different ailments and for pregnant women, and the Charaka Samhita describes meat as superior to all other kinds of food for convalescents. Across the texts of Hinduism, there

10640-445: The cause is more important than my freedom" and not incorrectly believe themselves to have legal immunity or feel a sense of entitlement to break laws without being subject to the ordinary legal punishments for breaking those laws. Some disciplines of civil disobedience hold that the protester must submit to arrest and cooperate with the authorities. Others advocate falling limp or resisting arrest , especially when it will hinder

10773-524: The charge of ineffectiveness and absurdity. Bedau also notes, though, that the very harmlessness of such entirely symbolic illegal protests toward public policy goals may serve a propaganda purpose. Some civil disobedients, such as the proprietors of illegal medical cannabis dispensaries and Voice in the Wilderness, which brought medicine to Iraq without the permission of the US government, directly achieve

10906-461: The community on the injustice of the law is at that moment expressing the very highest respect for the law." An early depiction of civil disobedience is in Sophocles ' play Antigone , in which Antigone , one of the daughters of former King of Thebes , Oedipus , defies Creon , the current King of Thebes, who is trying to stop her from giving her brother Polynices a proper burial. She gives

11039-430: The context of Gandhi's political movement. In the political realm, advocates of nonviolent action believe cooperation and consent are the roots of civil or political power: all regimes, including bureaucratic institutions, financial institutions, and the armed segments of society (such as the military and police); depend on compliance from citizens. On a national level, the strategy of nonviolent action seeks to challenge

11172-530: The doubts and questions about appropriate response when one faces systematic violence or war. These verses develop the concepts of lawful violence in self-defence and the theories of just war . However, there is no consensus on this interpretation. Gandhi, for example, considers this debate about nonviolence and lawful violence as a mere metaphor for the internal war within each human being, when he or she faces moral questions. The classical texts of Hinduism devote numerous chapters discussing what people who practice

11305-617: The eyes of a friend". The term Ahimsa appears in the text Taittiriya Shakha of the Yajurveda (TS 5.2.8.7), where it refers to non-injury to the sacrificer himself. It occurs several times in the Shatapatha Brahmana in the sense of "non-injury". The Ahimsa doctrine is a late Vedic era development in Brahmanical culture. The earliest reference to the idea of non-violence to animals ("pashu-Ahimsa"), apparently in

11438-459: The formulation of a single all-encompassing definition of the term is extremely difficult, if not impossible. In reviewing the voluminous literature on the subject, the student of civil disobedience rapidly finds himself surrounded by a maze of semantical problems and grammatical niceties. Like Alice in Wonderland , he often finds that specific terminology has no more (or no less) meaning than

11571-409: The founder of Aikido, described his inspiration as Ahimsa. According to this interpretation of Ahimsa in self-defence, one must not assume that the world is free of aggression. One must presume that some people will, out of ignorance, error or fear, attack other persons or intrude into their space, physically or verbally. The aim of self-defence, suggested Ueshiba, must be to neutralise the aggression of

11704-444: The hellish realm, and for a longer time in more severe conditions if the murder victim was a monk. Saving animals from slaughter for meat, is believed to be a way to acquire merit for better rebirth. These moral precepts have been voluntarily self-enforced in lay Buddhist culture through the associated belief in karma and rebirth. The Buddhist texts not only recommended Ahimsa, but suggest avoiding trading goods that contribute to or are

11837-429: The impulse to be hateful and holding love for everyone, even those with whom one strongly disagrees. In this view, because violence is learned, it is necessary to unlearn violence by practicing love and compassion at every possible opportunity. For some, the commitment to non-violence entails a belief in restorative or transformative justice , an abolition of the death penalty and other harsh punishments. This may involve

11970-527: The independence movement in India ...), the figure reaches 3,337,400,000, a staggering 65% of humanity! All this in the teeth of the assertion, endlessly repeated, that nonviolence doesn't work in the 'real' world." As a technique for social struggle, nonviolent action has been described as "the politics of ordinary people", reflecting its historically mass-based use by populations throughout the world and history. Movements most often associated with nonviolence are

12103-419: The individual orator intends it to have. He encourages a distinction between lawful protest demonstration, nonviolent civil disobedience, and violent civil disobedience. In a letter to P. K. Rao, dated 10 September 1935, Gandhi disputes that his idea of civil disobedience was derived from the writings of Thoreau: The statement that I had derived my idea of Civil Disobedience from the writings of Thoreau

12236-399: The last resort. If war becomes necessary, its cause must be just, its purpose virtuous, its objective to restrain the wicked, its aim peace, its method lawful. War can only be started and stopped by a legitimate authority. Weapons used must be proportionate to the opponent and the aim of war, not indiscriminate tools of destruction. All strategies and weapons used in the war must be to defeat

12369-444: The least amount of harm, and passivity is the choice to do nothing. Sometimes nonviolence is passive, and other times it isn't. For example, if a house is burning down with mice or insects in it, the most harmless appropriate action is to put the fire out, not to sit by and passively let the fire burn. At times there is confusion and contradiction about nonviolence, harmlessness and passivity. A confused person may advocate nonviolence in

12502-552: The local city councillors to "Wise up or die." More generally, protesters of particular victimless crimes often see fit to openly commit that crime. Laws against public nudity , for instance, have been protested by going naked in public , and laws against cannabis consumption have been protested by openly possessing it and using it at cannabis rallies. Some forms of civil disobedience, such as illegal boycotts , refusals to pay taxes , draft dodging , distributed denial-of-service attacks , and sit-ins , make it more difficult for

12635-463: The near environs of the Vaikom Temple and the temple remained closed to the lower castes. After the intervention of Mahatma Gandhi , a compromise was reached with Regent Sethu Lakshmi Bayi who released all those arrested and opened the north, south and west public roads leading to Vaikom Mahadeva Temple to all castes. Bayi refused to open the eastern road. The compromise was criticized by E. V. Ramasamy "Periyar" and some others. Only in 1936, after

12768-755: The necessity of caring for those who are violent. Nonviolence, for many, involves a respect and reverence for all sentient , and perhaps even non-sentient, beings . This might include abolitionism against animals as property, the practice of not eating animal products or by-products ( vegetarianism or veganism ), spiritual practices of non-harm to all beings, and caring for the rights of all beings. Mahatma Gandhi , James Bevel , and other nonviolent proponents advocated vegetarianism as part of their nonviolent philosophy. Buddhists extend this respect for life to animals and plants , while Jainism extend this respect for life to animals , plants and even small organisms such as insects . The classical Indian text of

12901-778: The need for nonviolence as a means to achieve political and social change . Thus, for example, Tolstoyan and Gandhism nonviolence is both a philosophy and strategy for social change that rejects the use of violence , but at the same time it sees nonviolent action (also called civil resistance ) as an alternative to passive acceptance of oppression or armed struggle against it. In general, advocates of an activist philosophy of nonviolence use diverse methods in their campaigns for social change, including critical forms of education and persuasion, mass noncooperation, civil disobedience , nonviolent direct action , constructive program , and social, political, cultural and economic forms of intervention. In modern times, nonviolent methods have been

13034-522: The notion that any violence has karmic consequences. While ancient scholars of Hinduism pioneered and over time perfected the principles of ahimsa , the concept reached an extraordinary status in the ethical philosophy of Jainism. According to historian David Hardiman , the English term "nonviolence" first appeared in Britain and the United States in the 19th century as a medical term. Before

13167-432: The oldest verses of Vedas, but increasingly becomes one of the central ideas between 500 BC and 400 AD. In the oldest texts, numerous ritual sacrifices of animals, including cows and horses, are highlighted and hardly any mention is made of Ahimsa to non-human life. Hindu scriptures, dated to between 5th century and 1st century BC, while discussing human diet, initially suggest kosher meat may be eaten, evolving it with

13300-506: The opponent's heart and mind by showing love to them rather than hatred, partnering with the opponents to bring about social change by ending all violence and social injustices, and seeking a solution whereby all parties win. The techniques they use include persuasion while trying to avoid coercion, and they accept that suffering is part of the means to transform themselves and others. For many, practicing nonviolence goes deeper than abstaining from violent behavior or words. It means overriding

13433-445: The opponent, not designed to cause misery to the opponent; for example, use of arrows is allowed, but use of arrows smeared with painful poison is not allowed. Warriors must use judgment in the battlefield. Cruelty to the opponent during war is forbidden. Wounded, unarmed opponent warriors must not be attacked or killed, they must be brought to your realm and given medical treatment. Children, women and civilians must not be injured. While

13566-438: The penalties set out in the law. Other civil disobedients who favour the existence of government still do not believe in the legitimacy of their particular government or do not believe in the legitimacy of a particular law it has enacted. Anarchistic civil disobedients do not believe in the legitimacy of any government, so see no need to accept punishment for a violation of criminal law. An important decision for civil disobedients

13699-414: The police from effectively responding to a mass protest. Many of the same decisions and principles that apply in other criminal investigations and arrests arise also in civil disobedience cases. For example, the suspect may need to decide whether to grant a consent search of his property and whether to talk to police officers. It is generally agreed within the legal community, and is often believed within

13832-535: The power misuse of rulers by organising and encouraging (oppressed) people to withdraw their consent and cooperation. The forms of nonviolence draw inspiration from both religious or ethical beliefs and political analysis. Religious or ethically based nonviolence is sometimes referred to as principled, philosophical, or ethical nonviolence, while nonviolence based on political analysis is often referred to as tactical, strategic, or pragmatic nonviolent action. Commonly, both of these dimensions may be present within

13965-480: The power of repressive political regimes in the developing world and the former eastern bloc. Susan Ives emphasizes this point by quoting Walter Wink : "In 1989, thirteen nations comprising 1,695,000,000 people experienced nonviolent revolutions that succeeded beyond anyone's wildest expectations ... If we add all the countries touched by major nonviolent actions in our century (the Philippines, South Africa ...

14098-412: The protest." As civil disobedience is intentionally breaking the law, people engaging in civil disobedience can expect to be arrested , criminally charged , tried , and legally punished for breaking the law. Protestors have to make choices about how to respond to each of these results. Al Sharpton , a civil rights and social justice activist, says that civil disobedients "must be prepared to say

14231-671: The protesters attempted to enter the test site knowing that they faced arrest. At an announced time, one by one they crossed a line and were immediately arrested. They were put on a bus and taken to the Nye County seat of Tonopah, Nevada, and arraigned for trial before the local Justice of the Peace, that afternoon. A civil rights attorney, Francis Heisler, had volunteered to defend the accused, advising them to plead nolo contendere rather than guilty or not guilty. They were found guilty and given suspended sentences, conditional on not reentering

14364-483: The rational ones (humans) is strongest in Jain Ahimsa. Jains agree with Hindus that violence in self-defence can be justified, and they agree that a soldier who kills enemies in combat is performing a legitimate duty. Jain communities accepted the use of military power for their defence, there were Jain monarchs, military commanders, and soldiers. In Buddhist texts Ahimsa (or its Pāli cognate avihiṃsā )

14497-425: The sake of food, they accept such violence only inasmuch as it is indispensable for human survival, and there are special instructions for preventing unnecessary violence against plants. Jains go out of their way so as not to hurt even small insects and other minuscule animals. For example, Jains often do not go out at night, when they are more likely to step upon an insect. In their view, injury caused by carelessness

14630-449: The stirrings of a new form of social action . According to Ashton Nichols , it is perhaps the first modern statement of the principle of nonviolent protest. A version was taken up by the author Henry David Thoreau in his essay Civil Disobedience , and later by Gandhi in his doctrine of Satyagraha . Gandhi's Satyagraha was partially influenced and inspired by Shelley's nonviolence in protest and political action. In particular, it

14763-596: The streets to prevent the installation of pagan images in the Temple in Jerusalem . In modern times, some activists who commit civil disobedience as a group collectively refuse to sign bail until certain demands are met, such as favourable bail conditions, or the release of all the activists. This is a form of jail solidarity . There have also been many instances of solitary civil disobedience, such as that committed by Thoreau, but these sometimes go unnoticed. Thoreau, at

14896-446: The suggestion that only meat obtained through ritual sacrifice can be eaten, then that one should eat no meat because it hurts animals, with verses describing the noble life as one that lives on flowers, roots and fruits alone. Later texts of Hinduism declare Ahimsa one of the primary virtues, declare any killing or harming any life as against dharma (moral life). Finally, the discussion in Upanishads and Hindu Epics shifts to whether

15029-409: The table". The Plowshares organization temporarily closed GCSB Waihopai by padlocking the gates and using sickles to deflate one of the large domes covering two satellite dishes. Electronic civil disobedience can include web site defacements , redirects , denial-of-service attacks , information theft and data leaks , illegal web site parodies , virtual sit-ins , and virtual sabotage . It

15162-417: The tactic was applied to Boycott when the alarm was raised about the evictions. Despite the short-term economic hardship to those undertaking this action, Boycott soon found himself isolated – his workers stopped work in the fields and stables, as well as in his house. Local businessmen stopped trading with him, and the local postman refused to deliver mail. The movement spread throughout Ireland and gave rise to

15295-420: The tax-gatherer, is the very man I have to deal with—for it is, after all, with men and not with parchment that I quarrel—and he has voluntarily chosen to be an agent of the government. How shall he ever know well that he is and does as an officer of the government, or as a man, until he is obliged to consider whether he will treat me, his neighbor, for whom he has respect, as a neighbor and well-disposed man, or as

15428-524: The term "civil disobedience" has always suffered from ambiguity and in modern times, become utterly debased. Marshall Cohen notes, "It has been used to describe everything from bringing a test-case in the federal courts to taking aim at a federal official . Indeed, for Vice President Spiro Agnew it has become a code-word describing the activities of muggers, arsonists, draft evaders, campaign hecklers, campus militants, anti-war demonstrators, juvenile delinquents and political assassins." LeGrande writes that

15561-440: The term Ahimsa is an important spiritual doctrine shared by Hinduism, Buddhism and Jainism. It literally means 'non-injury' and 'non-killing'. It implies the total avoidance of harming of any kind of living creatures not only by deeds, but also by words and in thoughts. The Mahabharata , one of the epics of Hinduism, has multiple mentions of the phrase Ahimsa Paramo Dharma (अहिंसा परमॊ धर्मः), which literally means: non-violence

15694-652: The term civil disobedience, approved of the armed insurrection of John Brown . He also notes that some major civil disobedience campaigns which have been classified as non-violent, such as the Birmingham campaign , have actually included elements of violence. Non-revolutionary civil disobedience is a simple disobedience of laws on the grounds that they are judged "wrong" by a person's conscience, or as part of an effort to render certain laws ineffective, to cause their repeal, or to exert pressure to get one's political wishes on some other issue. Revolutionary civil disobedience

15827-568: The term in the US, although the concept itself has been practiced longer before. Various forms of civil disobedience have been used by prominent activists such as American women's suffrage leader Susan B. Anthony in the late 19th century, Egyptian nationalist Saad Zaghloul during the 1910s, and Indian nationalist Mahatma Gandhi in 1920s British India as part of his leadership of the Indian independence movement . Martin Luther King Jr. 's and James Bevel 's peaceful nonviolent protests during

15960-489: The term to Boycott , and eventually led to legal reform and support for Irish independence. Egypt saw a massive implementation on a nation-wide movement starting 1914 and peaking in 1919 as the Egyptian Revolution of 1919 . This was then adopted by other peoples who campaigned against European colonial rule from 1920 onwards. Zaghloul Pasha , considered the mastermind behind this massive civil disobedience,

16093-402: The test site. Howard Zinn writes, There may be many times when protesters choose to go to jail, as a way of continuing their protest, as a way of reminding their countrymen of injustice. But that is different than the notion that they must go to jail as part of a rule connected with civil disobedience. The key point is that the spirit of protest should be maintained all the way, whether it

16226-408: The thinking of particular movements or individuals. The fundamental concept of pragmatic ( tactical or strategic ) nonviolent action is to create a social dynamic or political movement that can project a national and global dialogue that affects social change without necessarily winning over those who wish to maintain the status quo. Gene Sharp promoted the pragmatic nonviolence approach. Sharp

16359-461: The time of his arrest, was not yet a well-known author, and his arrest was not covered in any newspapers in the days, weeks and months after it happened. The tax collector who arrested him rose to higher political office, and Thoreau's essay was not published until after the end of the Mexican War. Civil disobedients have chosen a variety of different illegal acts. Hugo A. Bedau writes, There

16492-500: The virtue of Ahimsa, can and must do when they are faced with war, violent threat or need to sentence someone convicted of a crime. These discussions have led to theories of just war, theories of reasonable self-defence and theories of proportionate punishment. Arthashastra discusses, among other things, why and what constitutes proportionate response and punishment. The precepts of Ahimsa under Hinduism require that war must be avoided, with sincere and truthful dialogue. Force must be

16625-652: The war is in progress, sincere dialogue for peace must continue. In matters of self-defence, different interpretations of ancient Hindu texts have been offered. For example, Tähtinen suggests self-defence is appropriate, criminals are not protected by the rule of Ahimsa, and Hindu scriptures support the use of violence against an armed attacker. Ahimsa is not meant to imply pacifism. Alternate theories of self-defence, inspired by Ahimsa, build principles similar to theories of just war. Aikido , pioneered in Japan, illustrates one such principles of self-defence. Morihei Ueshiba ,

16758-621: Was a native middle-class, Azhar graduate, political activist, judge, parliamentary and ex-cabinet minister whose leadership brought Christian and Muslim communities together as well as women into the massive protests. Along with his companions of Wafd Party , who have achieved an independence of Egypt and a first constitution in 1923. Civil disobedience is one of the many ways people have revolted against what they deem to be unfair laws. It has been used in many nonviolent resistance movements in India ( Mahatma Gandhi 's campaigns for independence from

16891-528: Was also taken up by many movements of civil disobedience, which drew from the concept of rebellion to voluntary servitude the foundation of its instrument of struggle. Étienne de La Boétie was one of the first to theorize and propose the strategy of non-cooperation, and thus a form of nonviolent disobedience, as a really effective weapon. In the lead-up to the Glorious Revolution in Britain—when

17024-477: Was an American political scientist known for his nonviolent struggle work. Those who follow Sharp's pragmatic nonviolence approach believe in practicality rather than the moral aspect of the struggle. They believe that violence is too costly to engage in. The goals are to change their oppressor's behavior; end a specific injustice or violent situation; and seek a win for themselves, while opponents they perceive as enemies with conflicting interests should lose. Conflict

17157-469: Was eventually renamed "Essay on Civil Disobedience". After his landmark lectures were published in 1866, the term began to appear in numerous sermons and lectures relating to slavery and the war in Mexico. Thus, by the time Thoreau's lectures were first published under the title "Civil Disobedience", in 1866, four years after his death, the term had achieved fairly widespread usage. It has been argued that

17290-593: Was evicted, rather than resorting to violence, everyone in the locality should shun them. Following this Captain Charles Boycott , the land agent of an absentee landlord in County Mayo , Ireland , was subject to social ostracism organized by the Irish Land League in 1880. Boycott attempted to evict eleven tenants from his land. While Parnell's speech did not refer to land agents or landlords,

17423-511: Was focused on the illegitimacy of laws claimed to be "divine" in origin, both the "divine rights of kings" and "divine rights of man", and the legitimacy of laws acknowledged to be made by human beings. Following the Peterloo massacre of 1819, the poet Percy Shelley wrote the political poem The Mask of Anarchy later that year, that begins with the images of what he thought to be the unjust forms of authority of his time—and then imagines

17556-431: Was making a choice. He admits that government may express the will of the majority but it may also express nothing more than the will of elite politicians. Even a good form of government is "liable to be abused and perverted before the people can act through it". If a government did express the voice of most people, this would not compel the obedience of those who disagree with what is said. The majority may be powerful but it

17689-528: Was one of the most well-known advocates for and practitioners of principled nonviolence. The Semai ethnic group living in the center of the Malay Peninsula in Southeast Asia are known for their nonviolence. The Semai punan ethical or religious principle strongly pressures members of the culture towards nonviolent, non-coercive, and non-competitive behaviour. It has been suggested that

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