Theory of non-violence for Equality and Justice July 2016
Non-violence is a
theory and practice rooted in religion and civil disobedience. The theory
or practice of non-violence has long been contested as improbable or
impossible, in a global society always in conflict. Non-violent theorists
and believers argue when there is already so much death and blood-shed, the
oppressed have found far better solutions found with non-violence. A
large part of non-violent theory originates from the religion of
Hinduism. Non-violence is an internal belief built as a lifestyle
choice. It enables people to understand and appreciate the sanctity of
all life, especially human life, ahisma. Truth-force and love-force
and moral-force are the components of satyagraha, which means
“grasping love and truth” in its literal translation.
However its meaning
transcends further because of the work of Mohandas K Gandhi. In 1931 he
spoke, “I feel in the innermost recesses of my heart …that the world is sick
unto death of blood-spilling. The world is seeking a way out, and I flatter myself
with the belief that perhaps it will be privilege of the ancient land of India
to show the way out to the hungering world.” This was a time when India was
under colonial rule and slavery. His revelation to the colonial authorities was
the strength of human love and unconditional love (agape) was far
mightier than any other human belief, gun or sword.
Christian doctrine
also teaches about non-violence as a practical way to right wrongs when
facing violence. It is more explicit in the New Testament and the story
of Jesus Christ who embodied the principle of non-violence. He took it
upon himself to suffer for the evils and wrongs of humanity. In Matthew
5:39 and Luke 6:29, “If someone strikes you on
one cheek, turn to
him the other also.”
An example is made to an offender, who strikes a person, when the victim shows
they have not weakened, but signifies they are better than they who strike,
because in truth, it has made no difference to their peaceful and loving
soul. These teachings enables people to proudly and fearlessly comprehend
the versatility and effectiveness of non-violence.
There are many
leading examples of civil disobedience in history which is a part of a
non-violent stand. Henry David Thoreau wrote the theory of Civil Disobedience
(1849). The first line of Thoreau’s essay
defines his argument, “I heartily accept the motto, - ‘That government is best
which governs least,’ and I should like to see it acted up to more
rapidly and systematically.” Thoreau defined the justice system
in the USA as problematic to social equality. This was during the time of
civil conflict in America which speaks volumes on the effectiveness of
non-violence when put in the context of a major civil problem in society, which
could only be fixed with the non-use of violence.
Civil disobedience
in the context of an oppressive government has been followed by many respected
leaders around the world more recently Nelson Mandela in his South African
movement against apartheid in the 1980s and 1990’s. Also from 1955 Martin
Luther King Jr was a huge advocate for non-violent civil disobedient protest,
resolving the civil rights issue in a non-violent manner, and learning from the
teachings of Mohandas K Gandhi as well as Christianity. King wrote his
views of non-violence to theologians at ‘Christian Century’ on a discussion
topic titled ‘How my mind has changed?’. He said, “I came to see that the Christian doctrine of love operating through the
Gandhian method of non-violence was one of the most potent weapons available to
oppressed people in their struggle for freedom.”
Martin Luther King
Jr and Mohandas K Gandhi were deeply religious and deeply submerged in making
long-lasting differences in society against prejudice, hate, bigotry and
oppression. The theory of non-violence can be utilised to successfully
stand up against oppression when there are key components in place, such as
adequate leadership, public understanding, and co-operation.
Peaceful resistance and passive protest embodies the strong and unique
determination of people battling oppression notably without the use of physical
force. It helps turn the cogs of moral justice in favour of oppressed
people when a society or legal system restricts basic rights of fairness and
equality. The unique quality of non-violence drums loudly in the ears of
all people, for the message which resonates again and again is fearlessness and
courage in the face of adversity and wrongdoing.
On a national scale
the theory of non-violence can be utilised effectively in different
circumstances like the advancement of civil rights and the protection of people
in civil conflict or war. Both circumstances aim to battle injustice and
wrongs experienced by certain people victimised in a very unruly and disorderly
way. The testimony of many marching, protesting or taking a stand, speaks to
humanity and invokes humane justice. When non-violent protests are
conducted some prefer to believe it is useless or falls on ‘deaf ears’ because
there have been examples of police brutality, although the message spread with
non-violence should never be misconstrued as altruistic or sacrificial, because
nonviolent passive resistance is a way to fix struggles in society because of
the powerful difference in the message it demonstrates. The message is people's
self-belief, faith and Will, is emblematic of a better strength and better
determination for peace and the desire for a harmonious society requiring
peace, justice, equality and toleration.
The resolutions
which can result from non-violence can be hugely productive to a developing
society. Nelson Mandela achieved the definitive goal of ending apartheid
in South Africa from his leadership as president of South Africa on 27
April 1994. He was convinced of non-violent methods but was willing to
fight back, force for force, and rebel when necessary as political demands for
freedom were not being met on time as discussed with oppressors. Africans
of all races and backgrounds were allowed to vote in a fair election for the
first time. Martin Luther King Jr achieved success in 1954 from the
Montgomery Bus Boycott when the Supreme
Court outlawed segregated public education facilities for the
state. Subsequently in 1964 the civil
rights movement which began with Martin Luther King Jr ended all state and
local laws requiring segregation with the Civil Rights Act. The
efforts of Mohandas K Gandhi enabled India to achieve independence from
colonial rule on August 15th 1947. He founded in 1924 the Natal
Indian Congress which is now known as the South African Indian Congress that
worked closely with Mandela’s African National Congress anti-apartheid
movement. His teachings and his legacy for non-violent change is hugely
valuable to oppressed peoples everywhere.
The theory of
non-violence aims for greater and long-lasting morality in politics, law and
society. It poses strong defiance and unwillingness to accept a reality of
wrongs in times of injustice and inequality. The high spiritual tone of
the non-violent stand and non-violent struggle, is set in comparison to a
violent machine reacting in brutality, torture and violence. Controversy lies
when there has been huge loss of life and huge injury because people find the
only retaliation necessary and equal, is the reaction of violence.
In contrast if people ban together for non-violent passive resistance against
wrongs it does re-establish equal and just morals in society for a united cause
which is fundamental to everyone – no one wants to die and everyone wants
justice and punishment for violent hate crime.
For people to live
peacefully and for them to realise killing and harming is not an answer to
pain, woe or suffering the natural humane inborn feature in them must sprout,
blossom and grow. The unnatural craving or lust for violence versus moral
virtue and the stand for non-violence, as unimaginable as it may seem in
war-torn or dismayed places, is much stronger in correcting wrongs and
improving law, politics and society for the betterment of future generations.
It is dependent upon knowing the truth to our reality and knowing the
humane inborn feature in everyone, by identifying unconditional human love
(agape), and realising society’s potential for improvement, in a non-violent
and peaceful manner. It also means rectifying problems with the right solutions
without the use of violent retaliation. The solution to ‘cyclical
violence’ in society is found not just in the ‘understanding’ but also in the
‘teaching’. The deciding-factor for international justice during times of
violent outbreak is ‘what will save the most lives?’ and at times the immediate
urgency for protection and defence, when it is deemed necessary for the
sanctity of life, violence will be combated on a military level. Yet the
non-hypocritical standpoint of non-violence, which is where its crucial unique
quality lies, is in the powerful significance to refuse to shed more blood and
pierce more hearts. The refusal to take part in violent action is
not just passive resistance or a meek person’s cry. It is a stand and a
plea for the humanity in people to surface - the humane inborn feature in
everyone.
The precedence set
in making a non-violent stand against mistreatment in society is
iconic of many people battling repression and prejudice on a daily basis and
working together harmoniously for a peaceful outcome. It brings people
together. The silent, the meek, the humble, the weary, the right, and the
wronged during times of adversity and peril are all people shut down in the
face of oppression and danger, but have remained relentlessly strong to pursue
the course of social development and justice for all. People who are
victimised are dragged to the bottom of a ‘mish-mashed hierarchical society’
but the ascendance of the theory of non-violence enables them to rise up
against disorder and chaos in the world, but rise up in a orderly and
peaceful way.
Violence is brutal,
primitive and indecent behaviour, and it is regarded as the work of an
uncontrolled unruly, and unsound mind. The sound and rational non-violent
mind would therefore think before they act. As Buddha’s religious
teaching says in Dhamma “thought precedes action”.
Resorting to violence adds to the flurry of violence waged by the few,
creating more believers and more people complicit on violent preparations.
However turning this around on its head, the average person would like to
see people choose a non-violent route in life, if it created long-lasting
harmonious resolutions, and eliminated the use and need for violence in
troubled times, which history has shown has worked when utilised effectively.
The theory of
non-violence and its stand against oppression physically and spiritually warns
off and stops the ideological spread of violent attitudes. Violence is a
low-rate method of solving problems and the non-violent moral form of justice,
demonstrates if there is a real desire for peace, people must first use
non-violence as its chosen weapon to establish peace. The strategies of
non-violence, oppose groups or factions in favour of violent causes in society
which are malignly conceived, ill and unsubstantiated. The non-use of
physical force to create compromise, and spread the message of reconciliation
between peoples is the golden truth to resolving problems of social injustice,
which is the theory of non-violence.
We are all victims
when violence occurs in some way or another, because it destabilises a peaceful
functioning society. The stand for non-violence is the
right stand to make for peace, equality and civil justice. It is knowing
the truth to our humane inborn feature as individuals and as people part of
humanity, which in the face of adversity and peril will be more triumphant than
any violent cause or reason.
Non-violence is a
theory and practice rooted in religion and civil disobedience. The theory
or practice of non-violence has long been contested as improbable or
impossible, in a global society always in conflict. Non-violent theorists
and believers argue when there is already so much death and blood-shed, the
oppressed have found far better solutions found with non-violence. A
large part of non-violent theory originates from the religion of
Hinduism. Non-violence is an internal belief built as a lifestyle
choice. It enables people to understand and appreciate the sanctity of
all life, especially human life, ahisma. Truth-force and love-force
and moral-force are the components of satyagraha, which means
“grasping love and truth” in its literal translation.
However its meaning
transcends further because of the work of Mohandas K Gandhi. In 1931 he
spoke, “I feel in the innermost recesses of my heart …that the world is sick
unto death of blood-spilling. The world is seeking a way out, and I flatter myself
with the belief that perhaps it will be privilege of the ancient land of India
to show the way out to the hungering world.” This was a time when India was
under colonial rule and slavery. His revelation to the colonial authorities was
the strength of human love and unconditional love (agape) was far
mightier than any other human belief, gun or sword.
Christian doctrine
also teaches about non-violence as a practical way to right wrongs when
facing violence. It is more explicit in the New Testament and the story
of Jesus Christ who embodied the principle of non-violence. He took it
upon himself to suffer for the evils and wrongs of humanity. In Matthew
5:39 and Luke 6:29, “If someone strikes you on
one cheek, turn to
him the other also.”
An example is made to an offender, who strikes a person, when the victim shows
they have not weakened, but signifies they are better than they who strike,
because in truth, it has made no difference to their peaceful and loving
soul. These teachings enables people to proudly and fearlessly comprehend
the versatility and effectiveness of non-violence.
There are many
leading examples of civil disobedience in history which is a part of a
non-violent stand. Henry David Thoreau wrote the theory of Civil Disobedience
(1849). The first line of Thoreau’s essay
defines his argument, “I heartily accept the motto, - ‘That government is best
which governs least,’ and I should like to see it acted up to more
rapidly and systematically.” Thoreau defined the justice system
in the USA as problematic to social equality. This was during the time of
civil conflict in America which speaks volumes on the effectiveness of
non-violence when put in the context of a major civil problem in society, which
could only be fixed with the non-use of violence.
Civil disobedience
in the context of an oppressive government has been followed by many respected
leaders around the world more recently Nelson Mandela in his South African
movement against apartheid in the 1980s and 1990’s. Also from 1955 Martin
Luther King Jr was a huge advocate for non-violent civil disobedient protest,
resolving the civil rights issue in a non-violent manner, and learning from the
teachings of Mohandas K Gandhi as well as Christianity. King wrote his
views of non-violence to theologians at ‘Christian Century’ on a discussion
topic titled ‘How my mind has changed?’. He said, “I came to see that the Christian doctrine of love operating through the
Gandhian method of non-violence was one of the most potent weapons available to
oppressed people in their struggle for freedom.”
Martin Luther King
Jr and Mohandas K Gandhi were deeply religious and deeply submerged in making
long-lasting differences in society against prejudice, hate, bigotry and
oppression. The theory of non-violence can be utilised to successfully
stand up against oppression when there are key components in place, such as
adequate leadership, public understanding, and co-operation.
Peaceful resistance and passive protest embodies the strong and unique
determination of people battling oppression notably without the use of physical
force. It helps turn the cogs of moral justice in favour of oppressed
people when a society or legal system restricts basic rights of fairness and
equality. The unique quality of non-violence drums loudly in the ears of
all people, for the message which resonates again and again is fearlessness and
courage in the face of adversity and wrongdoing.
On a national scale
the theory of non-violence can be utilised effectively in different
circumstances like the advancement of civil rights and the protection of people
in civil conflict or war. Both circumstances aim to battle injustice and
wrongs experienced by certain people victimised in a very unruly and disorderly
way. The testimony of many marching, protesting or taking a stand, speaks to
humanity and invokes humane justice. When non-violent protests are
conducted some prefer to believe it is useless or falls on ‘deaf ears’ because
there have been examples of police brutality, although the message spread with
non-violence should never be misconstrued as altruistic or sacrificial, because
nonviolent passive resistance is a way to fix struggles in society because of
the powerful difference in the message it demonstrates. The message is people's
self-belief, faith and Will, is emblematic of a better strength and better
determination for peace and the desire for a harmonious society requiring
peace, justice, equality and toleration.
The resolutions
which can result from non-violence can be hugely productive to a developing
society. Nelson Mandela achieved the definitive goal of ending apartheid
in South Africa from his leadership as president of South Africa on 27
April 1994. He was convinced of non-violent methods but was willing to
fight back, force for force, and rebel when necessary as political demands for
freedom were not being met on time as discussed with oppressors. Africans
of all races and backgrounds were allowed to vote in a fair election for the
first time. Martin Luther King Jr achieved success in 1954 from the
Montgomery Bus Boycott when the Supreme
Court outlawed segregated public education facilities for the
state. Subsequently in 1964 the civil
rights movement which began with Martin Luther King Jr ended all state and
local laws requiring segregation with the Civil Rights Act. The
efforts of Mohandas K Gandhi enabled India to achieve independence from
colonial rule on August 15th 1947. He founded in 1924 the Natal
Indian Congress which is now known as the South African Indian Congress that
worked closely with Mandela’s African National Congress anti-apartheid
movement. His teachings and his legacy for non-violent change is hugely
valuable to oppressed peoples everywhere.
The theory of
non-violence aims for greater and long-lasting morality in politics, law and
society. It poses strong defiance and unwillingness to accept a reality of
wrongs in times of injustice and inequality. The high spiritual tone of
the non-violent stand and non-violent struggle, is set in comparison to a
violent machine reacting in brutality, torture and violence. Controversy lies
when there has been huge loss of life and huge injury because people find the
only retaliation necessary and equal, is the reaction of violence.
In contrast if people ban together for non-violent passive resistance against
wrongs it does re-establish equal and just morals in society for a united cause
which is fundamental to everyone – no one wants to die and everyone wants
justice and punishment for violent hate crime.
For people to live
peacefully and for them to realise killing and harming is not an answer to
pain, woe or suffering the natural humane inborn feature in them must sprout,
blossom and grow. The unnatural craving or lust for violence versus moral
virtue and the stand for non-violence, as unimaginable as it may seem in
war-torn or dismayed places, is much stronger in correcting wrongs and
improving law, politics and society for the betterment of future generations.
It is dependent upon knowing the truth to our reality and knowing the
humane inborn feature in everyone, by identifying unconditional human love
(agape), and realising society’s potential for improvement, in a non-violent
and peaceful manner. It also means rectifying problems with the right solutions
without the use of violent retaliation. The solution to ‘cyclical
violence’ in society is found not just in the ‘understanding’ but also in the
‘teaching’. The deciding-factor for international justice during times of
violent outbreak is ‘what will save the most lives?’ and at times the immediate
urgency for protection and defence, when it is deemed necessary for the
sanctity of life, violence will be combated on a military level. Yet the
non-hypocritical standpoint of non-violence, which is where its crucial unique
quality lies, is in the powerful significance to refuse to shed more blood and
pierce more hearts. The refusal to take part in violent action is
not just passive resistance or a meek person’s cry. It is a stand and a
plea for the humanity in people to surface - the humane inborn feature in
everyone.
The precedence set
in making a non-violent stand against mistreatment in society is
iconic of many people battling repression and prejudice on a daily basis and
working together harmoniously for a peaceful outcome. It brings people
together. The silent, the meek, the humble, the weary, the right, and the
wronged during times of adversity and peril are all people shut down in the
face of oppression and danger, but have remained relentlessly strong to pursue
the course of social development and justice for all. People who are
victimised are dragged to the bottom of a ‘mish-mashed hierarchical society’
but the ascendance of the theory of non-violence enables them to rise up
against disorder and chaos in the world, but rise up in a orderly and
peaceful way.
Violence is brutal,
primitive and indecent behaviour, and it is regarded as the work of an
uncontrolled unruly, and unsound mind. The sound and rational non-violent
mind would therefore think before they act. As Buddha’s religious
teaching says in Dhamma “thought precedes action”.
Resorting to violence adds to the flurry of violence waged by the few,
creating more believers and more people complicit on violent preparations.
However turning this around on its head, the average person would like to
see people choose a non-violent route in life, if it created long-lasting
harmonious resolutions, and eliminated the use and need for violence in
troubled times, which history has shown has worked when utilised effectively.
The theory of
non-violence and its stand against oppression physically and spiritually warns
off and stops the ideological spread of violent attitudes. Violence is a
low-rate method of solving problems and the non-violent moral form of justice,
demonstrates if there is a real desire for peace, people must first use
non-violence as its chosen weapon to establish peace. The strategies of
non-violence, oppose groups or factions in favour of violent causes in society
which are malignly conceived, ill and unsubstantiated. The non-use of
physical force to create compromise, and spread the message of reconciliation
between peoples is the golden truth to resolving problems of social injustice,
which is the theory of non-violence.
We are all victims
when violence occurs in some way or another, because it destabilises a peaceful
functioning society. The stand for non-violence is the
right stand to make for peace, equality and civil justice. It is knowing
the truth to our humane inborn feature as individuals and as people part of
humanity, which in the face of adversity and peril will be more triumphant than
any violent cause or reason.
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