The Realm of Campaign Nonviolence
In the embedded circles of our research template for nonviolence research, “campaign” is located between the wider realm of “movement” and the narrower realm of “action.” The Realm of Campaign Nonviolence invites inquiry into organized efforts that focus on near-term achievements. Here we give three examples: the Salt Campaign of 1930-31 , the Birmingham Campaign of 1963, and the Delano Pilgrimage of 1966.
Salt Campaign
Gandhi’s Salt March and the Dharasana Satygraha of 1930 are well known examples of nonviolence. Gene Sharp tells the larger story of the Salt Campaign in way that accentuates the broad-based, grassroots commitment that sustained the campaign for about a full year, beyond the famous Salt March and Dharasana Satyagraha. Sharp’s report incorporates lengthy passages from Gandhi’s writings and correspondence (see pages 73-244 in Gandhi Wields the Weapon of Moral Power, written by Sharp in 1953, published by Navajivan in 1960, available in pdf at mkgandhi.org)
King: “Letter from Birmingham Jail”
The “Letter” written by Dr. Martin Luther King, Jr., in April of 1963 has become iconic. In the letter, he defends the Birmingham campaign, describes its goals and methods, and sets forth a four-step process for organizing a campaign along nonviolent lines. This version draws upon the text published by The Atlantic Monthly in August of 1963. The New York Times Magazine declined to publish it. (pdf format CSU, Chico)
Chavez and Valdez: “The Plan of Delano”
In the weeks leading up to Easter, 1966, D0lores Huerta and Cesar Chavez led a farm-workers’ Pilgrimage from Delano, CA, to the state capitol in Sacramento. Luis Valez, who co-founded El Teatro Campesino, helped to draft “The Plan of Delano” and recalls reading it aloud at all the stops along the way of the 280-mile march (available via pdf, courtesy of UC San Diego libraries.)
Segment from “Prejudice and Pride,” Episode Five of Latino Americans. PBS, 2013. 16:20.
A Modified Bondurant Template for Researching Nonviolence Campaigns
(or “Bondurant Checklist” adapted from Joan V. Bondurant, Conquest of Violence 45-50).
“To introduce some consistency into the treatment of these satyagraha movements—and the better to test them for their genuineness as true satyagraha—I have outlined each according to the following ten points: 1.Dates, duration, and locale 2.Objectives 3.Satyagraha participants and leadership 4.Participants and leadership of the opposition 5.Organization and constructive program 6.Preparation for action 7.Preliminary action 8.Action 9.Reaction of opponents 10.Results” (Bondurant, Joan Valerie. Conquest of Violence. Princeton University Press. Kindle Edition)
Note a similar organization of categories at the Swarthmore Global Nonviolent Action Database. Here’s an example from the campaign to establish a Gay-Straight Alliance at the Flour Bluff, TX, High School.
Here the emphasis may be placed on scholarly reconstruction of historical campaigns, or it may be applied to active organization in real time.
What is the Grievance or Provocation?
How do we (or how did a historical movement or campaign) select a specific provocation or grievance to address? How can the problem be documented (or how was it documented)? How is the problem understood theoretically? (Or how was the problem understood?) And how is our understanding of the problem affected by the nonviolence frame, i.e. by our attempt to transform a grievance into a campaign?
What values are explicit or implicit as the campaign is declared and carried out?
What values allow us (or allowed some historical movement) to illuminate and communicate the moral significance of the problem? How is our selection of values, principles, and methods affected by the nonviolence frame?
What principles are implicit or explicit?
What principles should we adopt (or were adopted by a historical movement) to define and discipline our approaches to transformation?
What are the goals?
What change should we seek? (Or what change was sought by a historical movement?) By what measure will we know when the campaign has been successful or not?
Who is the Core Group?
Which organized groups will initiate and carry out the campaign? What are their interests? How are they mobilized? (Which historical groups?
Who are the Allies?
Which organized groups support the goal? What are their interests? How are they mobilized? (Which historical Groups?
Who are the Core Opponents?
Which organized groups are core defenders of the structure? What are their interests? (Which historical groups?
Who are the Opponent Allies?
Which organized groups join in defense of structure? What are their interests? How are they mobilized? (Which historical groups?
What is the History of Methods Tried?
What methods of resilience have been tried?
What Methods are (or should be) Planned?
What methods of resilience can be tested?
General Approach to Organizing a Nonviolent Campaign
“After determining that the injustice is to be removed and who is to take the initiative, the satyagrahi seeks to discover a pivot point which will make the issue very clear – a suitable specific manifestation of the more general social evil. After this, and before initiating action, he tries to solve the problem by negotiating with those directly responsible for the continuation of the injustice. At any stage of the struggle the satyagrahi is willing to discuss the matter with the adversary in search of a solution. If no solution is reached at this stage the satyagrahi must proceed with a programme of direct action satyagraha.
“He will study carefully the facts of the situation and will then plan his campaign and its strategy and tactics very carefully. This work is generally done before the period of negotiations. If the action which is to follow the failure of negotiation is to involve groups of people, in contrast to the satyagrahi’s own individual action, a careful and adequate organization and group discipline will be necessary. Usually every possible detail will be carefully studied and planned. Provision is made for a succession of leadership to take the place of the early leaders as they are imprisoned. The demands are made clear and concrete.
“There is a. period of publicizing the injustice and the issues involved, using techniques of pamphlets, books, papers, catchy songs, slogans, personal contacts, public speeches, group meetings, debates, discussions, radio and movies (where possible) and later mass meetings, public resolutions, abstention from work, colourful publicity and symbols.
“In due time an ultimatum is drawn up by the leader of the campaign, listing carefully the needs of the people and the list of concrete and restrained demands. If the demands are not granted within the time-limit, the time for resistance and direct action arrives.
“All the participants in the campaign must seek to purify themselves through such ways as prayer, meditation, fasting, or remaining in their own homes for a day before the campaign begins. They pledge themselves to serve only truth and non-violence and to resist all evil and violence only with truth and love, with satyagraha.
“Among the techniques which the satyagrahis may use in their campaign are these: the hartal (a temporary work stoppage to purify the participants and to strike the imagination of the people and the opponent) ; peaceful picketing; economic boycotts undertaken in the spirit of self-purification; non-payment of taxes, rents, etc.; hijrat (migration from the territory of the oppressing State) ; non-violent non-co-operation with the opponent, practised in varying degrees; social boycotts of those persons actively co-operating with the oppressor (undertaken in the spirit of love with neither desire nor result of harm to the boycotted persons) ; civil disobedience of immoral laws and orders; and the satyagrahic fast, either limited or unto death (either being of limited application and involving strict qualifications and conditions).
“The satyagrahi aims to bring about a new society with no exploitation, oppression, injustice or violence. It would be based on truth and love, co-operation and equality, brotherhood and justice.” —– Gene Sharp. Gandhi Wields the Weapon of Moral Power (Three Case Stories. Ahmedabad: Navajivan, 1960: 23-25. Available in PDF from mkgandhi.org.
Further Inquiry
What campaigns from history have inspired you?
What ongoing campaigns inspire you today?
What are key source docs?
PS: If you are not aware of any ongoing campaigns today, please do a news search for protest, or be sure to check out Democracy Now!
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