Doug Allen
On Sept. 21, 2006, International Day of Peace, 11 of us were arrested for refusing to leave Sen. Olympia Snowe’s office. She, along with Sen. Susan Collins, has consistently voted to support and fund the Bush administration’s Iraq war and occupation, and she was unwilling to pledge to work for a speedy end to the war in Iraq by endorsing the national Declaration of Peace.
We preferred not to face arrest. With the overwhelming majority of Mainers opposing the war, we hoped that Snowe might represent the views of her constituency and perhaps take a desperately needed leadership role in ending this illegal, immoral, disastrous war.
We planned our action of nonviolent civil disobedience in the tradition of Martin Luther King Jr. and Mahatma Gandhi. Our court date for sentencing, Jan. 9, is just before Martin Luther King Jr. Day and should remind us of King’s true activist commitment to peace and justice.
For more than three years, even well before the March 2003 invasion of Iraq, we assembled the facts. There was no imminent threat to the United States. Iraq had no weapons of mass destruction. Saddam Hussein and Iraq had no ties with Osama bin Laden and al-Qaida. Iraq had no connection with the terrorist attacks of 9-11. The Bush administration’s policies leading up to the invasion and then justifying the occupation of Iraq were based on the manipulation and distortion of U.S. intelligence information and other data and involved blatant lies told to the American public.
In short, we assembled the facts that clearly show that U.S. political and corporate policies have resulted in an illegal, immoral and unjust war and occupation of Iraq. Our direct action was the next step after assembling the facts, sharing information, phone calls, petitions, letters, office visits, rallies, calls for town meeting, and arrests of others for acts of nonviolent civil disobedience.
Following the Gandhi-King model, civil disobedience must be carried out upholding the following three criteria. First, direct action is done openly. The police, authorities, media and others know ahead of time what may occur so they can prepare to handle the action in a calm, orderly manner. The main point is to minimize any potential for violence. In addition, when one takes such a dramatic action openly, it increases possibilities for discussion and engaging others about the injustices of the Iraq war that gave rise to the action.
Second, direct action is done lovingly. Gandhi equates hatred with violence. One undertakes action with a spirit of love, compassion and nonviolence. You keep open the possibility for reconciliation with those opposing the action. However, this nonviolent action is not passive. You are determined to be active in exposing, resisting and overcoming the injustice.
Third, those committing the nonviolent civil disobedience are willing to accept the consequences. Even if such punishment seems unjust, this shows that you are well intentioned, and this directs attention to the injustice that must be removed. In addition, you show that you are willing to accept suffering rather than inflicting suffering on others. As Gandhi and King repeatedly assert, such a position can be educational and transformative in motivating others to struggle against injustice.
I accept a basic teaching in the ancient Hindu scripture, the Bhagavad-Gita, that inaction or nonaction is an action and has consequences. This applies to us today with regard to the Iraq war and occupation, as well as other examples of imperialism and militarism, class exploitation, racism, sexism, homophobia, anti-Semitism, domestic violence, environmental devastation, and concern for family and neighbors. Through our nonviolent civil disobedience, we affirmed that inaction is an action and has disastrous consequences. We must resist and not be complicit. We must send a clear message: Not in our name. Nonviolent civil disobedience can be one of many ways not to be complicit, to send such an antiwar peace message, and to build a peace and justice movement
Previously those arrested for nonviolent civil disobedience for the first time had been sentenced to community service. We felt by performing community service we would be able to contribute in a positive way to our community. However, it now appears that that will not be an option, and we are willing to accept sentences of jail time and fines. We still hope Collins and Snowe will work with us to end the Iraq war and occupation, bring our troops home, and redirect resources from war to reconstruction of Iraq and to providing health care, education, good jobs, and real security in Maine.
If our nonviolent civil disobedience is effective, it will be one part of building an antiwar, peace and justice movement. If we are effective, it will be because others will be motivated to join us in doing more to stop the death, suffering and destruction. Nonviolent civil disobedience is not for everyone. It should be a small part of antiwar actions to end the war.
In building a larger and more effective peace and justice movement, we can share information, speak with others, write letters, make phone calls, sign petitions, and help publicize actions. We can support current impeachment campaigns. We can help organize the major demonstration of our concern for the human and financial costs of war planned for March l7, the fourth anniversary of the Shock and Awe bombing of Iraq. We can join or support antiwar, peace and justice groups that focus on war, violence, human rights abuses, class exploitation, racism, sexism and environmental destruction.
Doug Allen is education coordinator of the Peace and Justice Center of Eastern Maine.
3 comments:
Non violent movements have a tendency to turn violent, when crowd increases and campaigns are conducted at large number of places. People need motivation and self-restraint training to face provocation.
Thanks for your comment.
Violence can be expected either by police attack or police agent agitatators in the crowds.
Dissent during the Vietnam wwar remained fairly peaceful.
BTW, there are 200 plus well- defined ways to non-violently resist other than on the street in a crowd.
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