Tuesday, December 20, 2011

AMERICAN REVOLUTIONARY


In February, the Iranian government showed a fictionalized video on the dangers of foreign plots against the state. One of its stars: a mysterious American named Gene Sharp.
In June 2007, Venezuelan President Hugo Chavez publicly accused Mr. Sharp of stirring unrest in Venezuela. Last year in Vietnam, authorities arrested several opposition activists who were distributing a book written by Mr. Sharp. In 2005, fires destroyed two Moscow bookstores selling Russian translations of the same book.
The target of all this intrigue and animosity is 80 years old and slightly stooped. He walks with a cane.
[Gene Sharp, whose writings have irked Iran and other governments.]Shanona White for the Wall Street Journal
Gene Sharp, whose writings have irked Iran and other governments.
Working from a modest house in East Boston, Mr. Sharp is nearly unknown to the U.S. public. But he is despised by many authoritarian regimes and respected by opposition activists around the globe. Mr. Sharp has had broad influence on international events over the past two decades, helping to advance a global democratic awakening.
An aging academic, Mr. Sharp says he has no links with the government or any intelligence agency. He responded to Mr. Chavez's speech with an open letter suggesting that if the president is concerned about being overthrown, he should read "The Anti-Coup," a booklet Mr. Sharp co-authored.
Spread via the Internet, word-of-mouth and seminars, Mr. Sharp's writings on nonviolent resistance have been studied by opposition activists in Zimbabwe, Burma, Russia, Venezuela and Iran, among others. His 1993 guide to unseating despots, "From Dictatorship to Democracy," has been translated into at least 28 languages and was used by movements that toppled governments in Serbia, Ukraine, Georgia and Kyrgyzstan.
Several years ago, a funding cut drastically curtailed the operations of Mr. Sharp's Albert Einstein Institution, which is devoted to research and promotion of peaceful resistance to dictatorships. He dismissed most of his staff, closed his office in a Boston business district and retreated to his personal digs.
Since then, Mr. Sharp has worked from a brick townhouse near Logan Airport. Shy, never married and childless, Mr. Sharp spends most of his days in the company of a young assistant and a massive black dog named Caesar. To unwind, he tends orchids in a greenhouse on the top floor.
"You see how rich we are," says Mr. Sharp, dressed in wrinkled black pants, as he motions at his cluttered office. Books are everywhere, even on shelves in the bathroom. A bulletin board boasts stickers for a student movement that brought down Serbian strongman Slobodan Milosevic ("He is finished") and for a Tibetan student group ("Game over. Free Tibet").
Mr. Sharp never expected his work would find adherents in so many countries. "I'm still a little stunned by that," he says.
Although nonviolent struggle has played a major role throughout history, Mr. Sharp was among the first modern scholars to take a comprehensive look at all the various movements, from the civil-rights struggle in the U.S. to uprisings in Eastern Europe.
"You had to do a lot of work to get all you need," says Ivan Marovic, one of the founders of the Serbian youth movement that helped depose former leader Mr. Milosevic. "Gene Sharp put it all together."
In his writings, Mr. Sharp teased out common principles that make nonviolent resistance successful, creating a broad road map for activists looking to destabilize authoritarian regimes. Mr. Sharp's magnum opus, the 902-page "Politics of Nonviolent Action," was published in 1973. But the main source of his success is his 90-page "From Dictatorship to Democracy."
This slim volume offers concise advice on how to plan a successful opposition campaign, along with a list of historically tested tactics for rattling a dictatorial regime. Aimed at no particular country, and easily downloadable from the Internet, the booklet has found universal appeal among opposition activists around the globe.
Though he warns readers that resistance may provoke violent crackdowns and will take careful planning to succeed, Mr. Sharp writes that any dictatorship will eventually collapse if its subjects refuse to obey.
He offers a list of 198 methods of nonviolent action, like the staging of mock elections to poke fun at problems like vote-rigging, using funerals to make political statements and adopting symbolic colors, a la Orange Revolution in the Ukraine. Less conventional tactics include skywriting political messages and "protest disrobings."
In Zimbabwe, opposition activist Magodonga Mahlangu has organized the tract's translation into two main local languages. In Russia, opposition activist Oleg Kozlovsky estimates he and his colleagues have used about 30 of 198 protest methods listed in Mr. Sharp's booklet. Venezuelan student leader Yon Goicoechea says Mr. Sharp's work inspired him to think creatively of ways to carry out antigovernment protests: Activists once tied themselves to the stairs of a government building and have staged street theater to mock constitutional changes.
The son of an itinerant Protestant minister, Mr. Sharp was born in 1928 in North Baltimore, Ohio. The Sharps moved around a lot, and young Gene often lost friendships and "had to start all over again," he recalls. While still in high school, Mr. Sharp began reading about Nazi atrocities, which helped trigger his fascination with the nature of totalitarian regimes and with ways to resist them.
In 1951, Mr. Sharp received a master's degree in sociology from Ohio State University. His lifelong research interest has been Mohandas Gandhi's Indian independence movement that shook off British colonial rule largely by peaceful means. In the 1950s, Mr. Sharp spent nine months in jail for refusing conscription during the Korean War. He later moved to England and then Norway, where he studied how local schoolteachers used nonviolent means to weaken the country's pro-Nazi Quisling regime in World War II.
In 1965, Mr. Sharp came to Harvard University as a researcher in international studies, and in 1983 he founded the Albert Einstein Institution, choosing the name because the renowned physicist also had an interest in nonviolent resistance.
In 1987, when Mr. Sharp was teaching at Harvard, a flier for his seminar on nonviolent sanctions caught the eye of Robert Helvey, a Vietnam veteran and a former defense attaché at the U.S. embassy in Burma.
"I had an image of nonviolence as being a bunch of long-haired hippies," recalls Mr. Helvey, who was at Harvard on a year-long fellowship from the Army. After he heard Mr. Sharp talk about seizing power, he says he realized the approach had "nothing to do with pacifism" and invited the scholar to lunch. The two men hit it off.
Around the same time, a military junta seized power in Burma. Three years later, Mr. Helvey, by then retired from the military, was in the Burmese jungle imparting Mr. Sharp's teachings of peaceful resistance to antigovernment guerrillas.
Although nonviolent opposition had a history in Burma, the concept was a tough sell among the more-militant dissidents. "We were very much engaged in the armed struggle at the time," recalls Kyaw Kyaw, a Burmese opposition activist who says he eventually embraced the idea of nonviolent action.
In 1992, Mr. Sharp slipped into Burma on a boat from Thailand and taught some seminars to the guerrillas. A Burmese exile asked Mr. Sharp to write a short primer on nonviolent struggle. The result was "From Dictatorship to Democracy," which was initially intended only for Burmese consumption.
In 1997, Marek Zelazkiewicz, a Polish-American peace activist involved in the Balkans, picked up a photocopy in the U.S. and took it to then-unraveling Yugoslavia. Mr. Zelazkiewicz first preached nonviolent resistance in Kosovo, where ethnic Albanians were being persecuted by Mr. Milosevic's Serb-dominated regime. That fight quickly got too brutal for peaceful opposition.
So, the peace activist decided to work on Serbian public opinion and headed to the Yugoslav capital of Belgrade, hiding pictures of alleged Serbian atrocities and a copy of Mr. Sharp's booklet in his duffel bag. "If you take out the ladies, it was nearly [like] James Bond," Mr. Zelazkiewicz says of his cloak-and-dagger movements. He hand-delivered a copy to a local democracy-promotion group called Civic Initiatives, which translated and published it.
"It was interesting to hear that there was this whole science behind what we were learning the hard way," says Srdja Popovic, one of the founders of Otpor, a youth opposition movement that got the book from Civic Initiatives. Otpor activists traveled to Budapest, where Mr. Helvey gave them a workshop on nonviolent resistance. Otpor's country-wide campaign of grassroots activism and civil disobedience helped push Mr. Milosevic out of power in 2000.
By then, Mr. Helvey, working closely with Mr. Sharp, had written his own book examining how best to undermine or co-opt a regime's "pillars or support," such as the police, the military, media and civil servants.
Heartened by their success in Serbia, Otpor members gave seminars on nonviolent struggle to Georgian and Ukrainian activists, relying in part on Mr. Sharp's tract. Mass protests in Georgia in 2003 and in Ukraine in late 2004 and early 2005 forced incumbent regimes out of office. "You cannot import social change," says Mr. Popovic. "But the knowledge can be transferred."
Mr. Kozlovsky, a member of the Russian opposition group Oborona, came across "From Dictatorship to Democracy" on the Web in 2005 and immediately decided to have it translated into Russian. The first printing house he enlisted backed out of the deal, saying the book was too sensitive, so he found another publisher who printed 1,500 copies, Mr. Kozlovsky says.
In July and August of 2005, two small bookstores where the book was sold burned down, destroying some of the books, Mr. Kozlovsky says. "I still keep a half-burned copy on a shelf in my office," he says, adding that he's trying to organize another printing. At one of the stores, Mr. Kozlovsky says, an explosive device thrown by unknown parties set off the blaze.
The cause of the other fire has been officially ruled an accident. There's no evidence of government involvement in the incidents. Both shops carried other opposition literature as well.
Thousands of miles away, in the United Arab Emirates, Iranian oil and gas engineer Mehdi Kalantarzadeh found "From Dictatorship to Democracy" on the Internet, combined it with Robert Helvey's book, and translated the mix into Farsi last year. The Iranian activist forwarded his translation to Shahla Lahiji, a prominent Iranian publisher who often pushes the limits of state censorship.
"I knew what I'm publishing," Ms. Lahiji says. "I knew it wouldn't make the regime happy." Ms. Lahiji says the book was selling briskly at her stand in the book fair in Tehran last year, and that a few months later a pro-government Web site accused her of "teaching velvet revolution to the people."
In the Iranian government's fictional video that aired on Iranian television a few months later, three Iranians receive cash to stir unrest in exchange for a promise to "have a good time in America." The scheme unravels after one plotter's sister calls an Iranian government hotline (the number is provided). A stern voiceover introduces a computer-drawn likeness of Mr. Sharp as "one of the CIA agents in charge of America's infiltration into other countries," according to a translation by the Middle East Research Institute, based in Washington, D.C.
For all his success, a few years ago Mr. Sharp, who left Harvard in the 1990s to focus on the institution, found himself confronted by a coup of sorts -- this one at his doorstep. Since its founding in 1983, the Albert Einstein Institution had been funded by Peter Ackerman, managing director of investment firm Rockport Capital Inc. who had written his doctoral thesis under Mr. Sharp's guidance before earning millions working with financier Michael Milken in the 1980s. Over the years, Mr. Ackerman estimates he has given a sum in the "low eight figures" to the institution.
But by 2004, Mr. Ackerman wanted the institution to be more active in spreading nonviolence research, he says. He was exploring other means of promotion, such as video. Mr. Sharp preferred keeping the institution smaller, although he won't go into specifics. Mr. Sharp says the dispute is "related to different views of reality between Peter and myself."
Mr. Ackerman cut the funding of the Albert Einstein Institution and turned to the International Center on Nonviolent Conflict, or ICNC, which he founded in Washington, D.C. in 2002. An annuity which Mr. Ackerman set up in the 1980s still provides Mr. Sharp's personal income. Mr. Sharp's institution still collects some minor funding from other private sources.
Mr. Ackerman has underwritten production of two documentaries, one on the downfall of Mr. Milosevic and the other on the history of nonviolent conflict.
He has also commissioned the creation of a video game, "A Force More Powerful," in which players can model nonviolent struggle in fictional scenarios, such as a dictatorship in the country of Infeliz. The game's chief designer is Mr. Marovic, one of the founders of Otpor, the Serbian opposition group.
The Otpor alumni now run the Belgrade-based Center for Applied Nonviolent Action and Strategies, or Canvas, which is funded by Mr. Ackerman's ICNC. Canvas has trained activists from Venezuela, Nigeria and the Palestinian territories, among many others. A large part of ICNC's and Canvas's theoretical arsenal is drawn from Mr. Sharp's writings.
Mr. Ackerman points out that he still supports Mr. Sharp financially and distributes his books. "My center is a bigger compliment to Gene than Gene is willing to make to himself," he says.

Monday, December 19, 2011

Gene Sharp's 198 Methods of Nonviolent Action


Gene Sharp: 198 Methods of Non-Violent Action

For those looking for ideas on what to do on World Freedom Day. Thanks to Deborah.

198 Methods of Nonviolent Action

These methods were compiled by Dr. Gene Sharp and first published in his 1973 book, The Politics of Nonviolent Action, Vol. 2: The Methods of Nonviolent Action. (Boston: Porter Sargent Publishers, 1973). The book outlines each method and gives information about its historical use.
You may also download this list of methods.
THE METHODS OF NONVIOLENT PROTEST AND PERSUASION
Formal Statements
1. Public Speeches
2. Letters of opposition or support
3. Declarations by organizations and institutions
4. Signed public statements
5. Declarations of indictment and intention
6. Group or mass petitions
Communications with a Wider Audience
7. Slogans, caricatures, and symbols
8. Banners, posters, and displayed communications
9. Leaflets, pamphlets, and books
10. Newspapers and journals
11. Records, radio, and television
12. Skywriting and earthwriting
Group Representations
13. Deputations
14. Mock awards
15. Group lobbying
16. Picketing
17. Mock elections
Symbolic Public Acts
18. Displays of flags and symbolic colors
19. Wearing of symbols
20. Prayer and worship
21. Delivering symbolic objects
22. Protest disrobings
23. Destruction of own property
24. Symbolic lights
25. Displays of portraits
26. Paint as protest
27. New signs and names
28. Symbolic sounds
29. Symbolic reclamations
30. Rude gestures
Pressures on Individuals
31. “Haunting” officials
32. Taunting officials
33. Fraternization
34. Vigils
Drama and Music
35. Humorous skits and pranks
36. Performances of plays and music
37. Singing
Processions
38. Marches
39. Parades
40. Religious processions
41. Pilgrimages
42. Motorcades
Honoring the Dead
43. Political mourning
44. Mock funerals
45. Demonstrative funerals
46. Homage at burial places
Public Assemblies
47. Assemblies of protest or support
48. Protest meetings
49. Camouflaged meetings of protest
50. Teach-ins
Withdrawal and Renunciation
51. Walk-outs
52. Silence
53. Renouncing honors
54. Turning one’s back
THE METHODS OF SOCIAL NONCOOPERATION
Ostracism of Persons
55. Social boycott
56. Selective social boycott
57. Lysistratic nonaction
58. Excommunication
59. Interdict
Noncooperation with Social Events, Customs, and Institutions
60. Suspension of social and sports activities
61. Boycott of social affairs
62. Student strike
63. Social disobedience
64. Withdrawal from social institutions
Withdrawal from the Social System
65. Stay-at-home
66. Total personal noncooperation
67. “Flight” of workers
68. Sanctuary
69. Collective disappearance
70. Protest emigration (hijrat)
THE METHODS OF ECONOMIC NONCOOPERATION: (1) ECONOMIC BOYCOTTS
Actions by Consumers
71. Consumers’ boycott
72. Nonconsumption of boycotted goods
73. Policy of austerity
74. Rent withholding
75. Refusal to rent
76. National consumers’ boycott
77. International consumers’ boycott
Action by Workers and Producers
78. Workmen’s boycott
79. Producers’ boycott
Action by Middlemen
80. Suppliers’ and handlers’ boycott
Action by Owners and Management
81. Traders’ boycott
82. Refusal to let or sell property
83. Lockout
84. Refusal of industrial assistance
85. Merchants’ “general strike”
Action by Holders of Financial Resources
86. Withdrawal of bank deposits
87. Refusal to pay fees, dues, and assessments
88. Refusal to pay debts or interest
89. Severance of funds and credit
90. Revenue refusal
91. Refusal of a government’s money
Action by Governments
92. Domestic embargo
93. Blacklisting of traders
94. International sellers’ embargo
95. International buyers’ embargo
96. International trade embargo
THE METHODS OF ECONOMIC NONCOOPERATION: (2)THE STRIKE
Symbolic Strikes
97. Protest strike
98. Quickie walkout (lightning strike)
Agricultural Strikes
99. Peasant strike
100. Farm Workers’ strike
Strikes by Special Groups
101. Refusal of impressed labor
102. Prisoners’ strike
103. Craft strike
104. Professional strike
Ordinary Industrial Strikes
105. Establishment strike
106. Industry strike
107. Sympathetic strike
Restricted Strikes
108. Detailed strike
109. Bumper strike
110. Slowdown strike
111. Working-to-rule strike
112. Reporting “sick” (sick-in)
113. Strike by resignation
114. Limited strike
115. Selective strike
Multi-Industry Strikes
116. Generalized strike
117. General strike
Combination of Strikes and Economic Closures
118. Hartal
119. Economic shutdown
THE METHODS OF POLITICAL NONCOOPERATION
Rejection of Authority
120. Withholding or withdrawal of allegiance
121. Refusal of public support
122. Literature and speeches advocating resistance
Citizens’ Noncooperation with Government
123. Boycott of legislative bodies
124. Boycott of elections
125. Boycott of government employment and positions
126. Boycott of government depts., agencies, and other bodies
127. Withdrawal from government educational institutions
128. Boycott of government-supported organizations
129. Refusal of assistance to enforcement agents
130. Removal of own signs and placemarks
131. Refusal to accept appointed officials
132. Refusal to dissolve existing institutions
Citizens’ Alternatives to Obedience
133. Reluctant and slow compliance
134. Nonobedience in absence of direct supervision
135. Popular nonobedience
136. Disguised disobedience
137. Refusal of an assemblage or meeting to disperse
138. Sitdown
139. Noncooperation with conscription and deportation
140. Hiding, escape, and false identities
141. Civil disobedience of “illegitimate” laws
Action by Government Personnel
142. Selective refusal of assistance by government aides
143. Blocking of lines of command and information
144. Stalling and obstruction
145. General administrative noncooperation
146. Judicial noncooperation
147. Deliberate inefficiency and selective noncooperation by enforcement agents
148. Mutiny
Domestic Governmental Action
149. Quasi-legal evasions and delays
150. Noncooperation by constituent governmental units
International Governmental Action
151. Changes in diplomatic and other representations
152. Delay and cancellation of diplomatic events
153. Withholding of diplomatic recognition
154. Severance of diplomatic relations
155. Withdrawal from international organizations
156. Refusal of membership in international bodies
157. Expulsion from international organizations
THE METHODS OF NONVIOLENT INTERVENTION
Psychological Intervention
158. Self-exposure to the elements
159. The fast
a) Fast of moral pressure
b) Hunger strike
c) Satyagrahic fast
160. Reverse trial
161. Nonviolent harassment
Physical Intervention
162. Sit-in
163. Stand-in
164. Ride-in
165. Wade-in
166. Mill-in
167. Pray-in
168. Nonviolent raids
169. Nonviolent air raids
170. Nonviolent invasion
171. Nonviolent interjection
172. Nonviolent obstruction
173. Nonviolent occupation
Social Intervention
174. Establishing new social patterns
175. Overloading of facilities
176. Stall-in
177. Speak-in
178. Guerrilla theater
179. Alternative social institutions
180. Alternative communication system
Economic Intervention
181. Reverse strike
182. Stay-in strike
183. Nonviolent land seizure
184. Defiance of blockades
185. Politically motivated counterfeiting
186. Preclusive purchasing
187. Seizure of assets
188. Dumping
189. Selective patronage
190. Alternative markets
191. Alternative transportation systems
192. Alternative economic institutions
Political Intervention
193. Overloading of administrative systems
194. Disclosing identities of secret agents
195. Seeking imprisonment
196. Civil disobedience of “neutral” laws
197. Work-on without collaboration
198. Dual sovereignty and parallel government

The Progressive Interviews Gene Sharp

Gene Sharp is perhaps the most influential proponent of nonviolent action alive. His work has served as a how-to manual for activists in a swath of countries across Eastern Europe and Asia.
Gene Sharp is perhaps the most influential proponent of nonviolent action alive. His work has served as a how-to manual for activists in a swath of countries across Eastern Europe and Asia. For instance, his From Dictatorship to Democracy and The Politics of Nonviolent Action helped inspire the Serbian student movement that toppled Slobodan Milosevic in 2000.
“Nonviolent action is possible, and is capable of wielding great power even against ruthless rulers and military regimes, because it attacks the most vulnerable characteristic of all hierarchical institutions and governments: dependence on the governed,” writes Sharp.
Sharp drafted From Dictatorship to Democracy at the invitation of a Burmese activist. He was smuggled into Burma to assist in courses on nonviolent struggle for those resisting the military regime. He was in Tiananmen Square shortly before the tanks started rolling in. He has traveled to Israel and Palestine a number of times to disseminate his ideas. He was also invited into Latvia, Lithuania, and Estonia, this time by the governments themselves. He consulted with ministers on the nature and requirements of the campaign that they were using to peacefully secede from the Soviet Union. The three governments also used as a guide his book Civilian-Based Defense. The three countries became sovereign with almost no loss of life.
His work has been translated into twenty-seven languages, ranging from Nepali and Chinese to Spanish and Arabic.
From Dictatorship to Democracy, Sharp’s most widely used tract, is a booklet that summarizes his ideas. The Politics of Nonviolent Action is a three-volume primer in which he lays out 198 specific methods, such as skywriting and holding mock funerals. He is also the author of Gandhi as a Political Strategist (with an introduction by Coretta Scott King), Social Power and Political Freedom (with an introduction by former Senator Mark Hatfield) and, most recently, Waging Nonviolent Struggle: 20th Century Practice and 21st Century Potential, an analysis of several historical cases of nonviolent protest. Another book of his, The Power and Practice of Nonviolent Struggle, has been published in Tibetan, with a foreword by the Dalai Lama.
Sharp has practiced what he preaches. As a young man, he was sentenced to two years in prison for civil disobedience during the Korean War. He was paroled after nine months.
He then worked for a short while with pacifist A. J. Muste. Sharp, who holds a doctorate in political theory from Oxford University, was a researcher for nearly thirty years at Harvard University’s Center for International Affairs, and was also affiliated with the University of Massachusetts Dartmouth.
In 1983, he founded the Albert Einstein Institution to help propagate his work. Due to financial difficulties, the organization now operates out of two rooms in Sharp’s three-story brick home in an East Boston residential neighborhood.
I interviewed Sharp on a late October morning. I was greeted by Jamila Raqib, the institution’s executive director. Sharp, dressed completely in black, received me inside. The two rooms were filled with newspapers, boxes, and books, the first room with works on Nazism and communism, and the second with books on Gandhi and Sharp’s own writing. One of the rooms had a frayed portrait of Gandhi that was given to Sharp by an Indian graduate student more than fifty years ago. The other room had a banner gifted to Sharp by the Serbian Otpor student movement.
Q: What sparked your initial interest in the field of nonviolence?
Gene Sharp: The world was quite a mess. The Second World War had just recently finished. Atomic weapons were new. The U.S. was starting to build a hydrogen bomb. There was racial segregation in the United States, including discrimination in Columbus, Ohio [Sharp’s hometown]. European colonialism was still alive. I was always trying to figure out how this alternative mode could be applied in the real world. How much more could we do?
I discovered actions of nonviolence dating from a long time back; Gandhi did not invent nonviolence.
Q: You mentioned racial segregation. Were you actively involved in the civil rights movement?
Sharp: A little. Somewhere around 1949-1950, in Columbus, we did lunch counter sit-ins. This was long before the lunch counter sit-ins in the South. I worked with the Congress for Racial Equality, or CORE, as it was called, with George Houser and others. But I spent ten years in England and Norway. So I missed most of the civil rights movement period.
Q: Did you come into contact with any of the civil rights leaders?
Sharp: I knew Bayard Rustin for a time. And after I moved back to the United States, Coretta Scott King invited me to Atlanta. They used to have a summer school on nonviolence, and she had me down there at least three times. But I wasn’t at Selma and Montgomery. I was in London or Oslo.
Q: I’ve read that you met with people in Norway who were involved in the resistance against Hitler. This raises the ultimate dilemma for people inclined toward pacifism: How do you deal with someone like Adolf Hitler?
Sharp: It doesn’t have to be made as a hypothetical situation. What did the Norwegians do during the Nazi occupation? How did they successfully resist the Norwegian fascist regime of Vidkun Quisling during the Nazi occupation? I interviewed several people on that subject, and I wrote that up and it became a booklet. [The booklet details how Norwegian teachers braved intimidation and incarceration to band together and resist Quisling’s indoctrination program for the schools.] I also interviewed several people on what was done to save the Jews of Norway. And there were other successful anti-Nazi movements, such as German women married to Jewish men, who demonstrated at Rosenstrasse. The Albert Einstein Institution actually financed the research for the book by Nathan Stoltzfus. I saw the film [Rosenstrasse] on television quite by accident just a few months ago. The film didn’t convey the whole power. My information was that there were about 6,000 women participating. The film only showed a few hundred.
Q: Which cases would you cite over the past few decades as the most successful examples of nonviolent resistance?
Sharp: There are a number of them. The whole of Estonia, Latvia, and Lithuania. They had terrible occupations, both by the Nazis and by the Soviet Union. They had to endure imported Russian populations and the KGB. And they got out of the Soviet Union using nonviolence. The largest number of dead was in Lithuania, about twelve. In Latvia, it was about seven. In Estonia, no one was killed. They had done guerrilla warfare against the occupation with terrible casualties and had not succeeded. And so they tried to use other ways, and they won, with great danger, relatively quickly. Poland, Czechoslovakia, East Germany, Serbia from Milosevic, and the Ukraine all used the same pattern of resistance.
Q: Do you see any tension between nonviolence as a pragmatic tool and as an ideal?
Sharp: Some believers in ethical or religious nonviolence do not endorse or use nonviolent action. They think it’s conflict and say, “Oh, no, no, we can’t do that.” On the other hand, many of the people using nonviolent struggle have not believed in nonviolence as an ideal. People who believe in the ethical or religious approach to nonviolent means could assist, if they’re not too arrogant, the development of pragmatic nonviolence to be used by the masses of people.
Even in India, most of the people participating in the independence struggle did not believe, as Gandhi himself did, in the religious principle. And that’s grounds for hope because it says that people can use nonviolent means even though they don’t believe in the ethics of nonviolence. They can believe that violence is good and violence is moral and still do nothing violent.
I get that from Gandhi. That’s the way he operated. His extreme asceticism and his extreme belief in ahimsa was not what he presented to the Indian National Congress. That was pure pragmatism. At the end of his life, he defends himself. He was accused of holding on to nonviolent means because of his religious belief. He says no. He says, I presented this as a political means of action, and that’s what I’m saying today. And it’s a misrepresentation to say that I presented this as a purely religious approach. He was very upset about that.
Q: You’ve said that you prefer people to think of Gandhi as a pragmatic tactician, rather than as a Mahatma.
Sharp: Not tactician, strategist. That’s bigger and more important. Yes, people say, “Oh, Mahatma, Oh Mahatma! I’m not a saint. There’s nothing I can do.” That belittles him.
Q: How did you write From Dictatorship to Democracy?
Sharp: A Burmese exile asked me to write it. I had been let illegally into Burma. I didn’t know much about Burmese society, and to plan a struggle, you need to plan a strategy, you need a grand superplan. You need not only an understanding of nonviolent struggle, which we almost never have, and you also need an understanding of that society and that particular situation, which only they had. I couldn’t write that. So I had to write a generic booklet on the basis of a study of dictatorships and the experience of the past few decades, and an understanding of nonviolence. I had to put all of those together.
Q: I read somewhere that you were denounced by the Burmese regime.
Sharp: We conducted two workshops in Burma. From Dictatorship to Democracy was published in Bangkok, both in Burmese and in English. The SLORC military dictatorship was extremely upset and issued denunciations in newspapers and radio and television. We also managed to get From Dictatorship to Democracy translated into four so-called ethnic languages. They were horrified. They denounced us as harshly as they could and they gave out our home addresses. I’ve been told that the denunciations didn’t stop in ’95. They continued. Recently, four people were sentenced to seven years in prison—for only having a copy of From Dictatorship to Democracy, not for doing anything.
Q: To what do you attribute the fact that your work has gotten so much more play abroad?
Sharp: I’m not sure. The kind of issues that people found most urgent, situations of desperation, like in the Baltic countries, like in Burma, haven’t existed here. And among many Americans, there is a great belief in violence as being omnipotent.
Q: Have you reflected on the applicability of your work in protesting the Iraq War or other Bush Administration policies?
Sharp: I don’t think you get rid of violence by protesting against it. This is how I differ from the multitude of people who don’t like violence. I think you get rid of violence only if people see that you have a different way of acting, a different way of struggle. Gandhi didn’t organize demonstrations against the Indian National Army; he offered another way, and most of the people could follow that. The civil rights movement didn’t get strength by campaigning against those people who were favoring violence. It offered another way to do the struggle. And I think this is the way. Part of my analysis is that if you don’t like violence, you have to develop a substitute. Then people have a choice. If they don’t see a choice, then violence is all that they really have.
Q: You haven’t been disappointed by a lack of efficacy of the anti-war protests?
Sharp: The thing that has been most shocking is that the Bush Administration acted on the basis of the belief—dogma, “religion”—in the omnipotence of violence, which ignores the history of how the dictatorships under communist regimes and certain other regimes had been removed. It’s by people power. That’s all ignored. The assumption is an invading country can come in, remove its official leader, arrest some of the other people, and well, then, the dictatorship is gone.
Q: So do you see a nonviolent approach working in the other countries that the Bush Administration is targeting, such as Iran?
Sharp: Our work is available in Iran and has been since 2004. People from different political positions are saying that that’s the way we need to go. And that kind of struggle broadly has important precedence in Iranian/Persian history, both in the 1906 democratic revolution and in the 1979 struggle against the Shah—all predominantly nonviolent forms of struggle. If somebody doesn’t decide to use military means, then it is very likely that there will be a peaceful national struggle there.
Q: What about Israel/Palestine? You’ve done some work there, too, and worked with Mubarak Awad, who has been the most ardent Palestinian proponent of nonviolence.
Sharp: Mubarak did his first little booklet on non­violence during the first Intifada in the early ’80s. I was there in the mid-’80s on at least three trips, and met with people in the West Bank and Jerusalem. I also met with Israelis. I spoke at the Hebrew University in Jerusalem and even spoke at the Israeli Institute of Military Studies. Most of the methods—90 percent of the methods—used in the first Intifada were that of nonviolent struggle. But Fatah leaders had this faith in the religion of violence. It was absolutely the worst thing they could have done.
Q: What was it like to be in Tiananmen Square?
Sharp: It was very dramatic, very moving. We were there three or four days before the crackdown. It was quite startling. Those people were very, very brave. As we walked across the square from our restaurant to get back to our hotel, the troops were coming in. We thought, let’s go to the site and stand and watch and see what happens. There were armored personnel carriers coming in. Some Chinese said, “Get out of here! Get out of here!” They were more savvy about what might happen than we were. And so we left.
Q: How have you been received in Russia?
Sharp: I’ve had five translations done of my work there. When the fifth translation went to a printing press in Moscow, the successor to the KGB, the FSB, raided the presses, ordered the presses to stop, took the text away. It finally had to be printed outside of Moscow. Two of the bookstores that were selling it in Moscow then burned down within two weeks. Of course, accidentally.
Q: When did this happen?
Sharp: About a year ago. Dictators don’t like us.

GENE SHARP A Biographical Profile


GENE SHARP A Biographical Profile

Gene Sharp is Senior Scholar at the Albert Einstein Institution in Boston, Massachusetts. From 1965 he held research appointments in Harvard University’s Center for International Affairs for nearly thirty years. He is Professor Emeritus of Political Science at the University of Massachusetts Dartmouth.

Dr. Sharp, who has been called "the Clausewitz of nonviolent warfare," founded the Albert Einstein Institution in 1983 to promote research, policy studies, and education on the strategic uses of nonviolent struggle in face of dictatorship, war, genocide, and oppression.

He holds the degree of Doctor of Philosophy in political theory from Oxford University (1968), a Master of Arts in Sociology (1951), and a Bachelor of Arts in Social Sciences (1949) from Ohio State University. Manhattan College awarded him an honorary degree of Doctor of Laws (1983). Rivier College awarded him an honorary Doctor of Humanitarian Service (1996).

He lived for ten years in England and Norway. He did advanced studies at Oxford University, and in Norway he held positions at the University of Oslo and the Institute for Social Research

Dr. Sharp is the author of various books on nonviolent struggle, power, political problems, dictatorships, and defense policy. His writings have been published in English in several countries and in twenty-seven other languages. These include Norwegian, German, French, Italian, Arabic, Hebrew, Tamil, Burmese, Karen, Thai, Spanish, Chinese, Korean, and Japanese.

His The Politics of Nonviolent Action (1973) (Introduction by Thomas C. Schelling) was immediately hailed as a classic and the definitive study of nonviolent struggle.

His Making Europe Unconquerable (1985) focused on the relevance of civilian-based defense for Western Europe. It carried a Foreword by George F. Kennan.

His Civilian-Based Defense: A Post-Military Weapons System (1990) examined how organized nonviolent noncooperation and defiance can potentially deter and defeat internal takeovers and invasions. This book was used in 1991 and 1992 by the new independent governments of Estonia, Latvia, and Lithuania in planning their defense against Soviet efforts to regain control.

A collection of political analyses, Social Power and Political Freedom (1980), included an Introduction by Senator Mark O. Hatfield.

Gandhi as a Political Strategist, with Essays on Ethics and Politics (1979) carried an Introduction by Coretta Scott King, and the Indian edition (1999) contained additionally a Foreword by Frederico Mayor, then Director-General of UNESCO.

His first book, Gandhi Wields the Weapon of Moral Power (1960) included a Foreword by Albert Einstein.

Additionally, he is co-editor of Resistance, Politics, and the American Struggle for Independence, 1765-1775 (1986) and of Nonviolent Action: A Research Guide (1997), as well as a contributor to several encyclopedias.

A new book, The Power and Practice of Nonviolent Struggle, is in preparation in English. The earlier edition in Tibetan is being published with a Foreword by the Dalai Lama.

Dr. Sharp’s recent shorter writings include From Dictatorship to Democracy (English, Burmese, Spanish, Karen, and Indonesian). The Burmese editions were repeatedly denounced by the Burmese military dictators, and the Indonesian edition carried a Foreword by Abdurrahman Wahid, now President of Indonesia. The Spanish translation circulates in Cuba.

Dr. Sharp has in recent years made major efforts to prepare simplified presentations on the nature of nonviolent struggle and its applications against dictatorships. He has conducted workshops and consulted on strategic nonviolent struggle in several crisis situations.

He maintains that the major unsolved political problems of our time — dictatorship, genocide, war, social oppression, and popular powerlessness — require us to rethink politics in order to develop fresh strategies and programs for their resolution. He is convinced that pragmatic, strategically planned, nonviolent struggle can be made highly effective for application in conflicts to lift oppression and as a substitute for violence.

Gene Sharp: Author of the Nonviolent Revolution Rulebook


In an old townhouse in East Boston an elderly stooped man is tending rare orchids in his shabby office. His Labrador Sally lies on the floor between stacks of academic papers watching him as he shuffles past.
This is Dr Gene Sharp the man now credited with the strategy behind the toppling of the Egyptian government.
Gene Sharp is the world's foremost expert on non-violent revolution. His work has been translated into more than 30 languages, his books slipped across borders and hidden from secret policemen all over the world.
As Slobodan Milosevic in Serbia and Viktor Yanukovych in Ukraine fell to the colour revolutions which swept across Eastern Europe, each of the democratic movements paid tribute to Sharp's contribution, yet he remained largely unknown to the public.
Despite these successes and a Nobel Peace Prize nomination in 2009 he has faced almost constant financial hardship and wild accusations of being a CIA front organisation. The Albert Einstein Institution based on the ground floor of his home is kept running by sheer force of personality and his fiercely loyal Executive Director, Jamila Raqib.
In 2009 I began filming a documentary following the impact of Sharp's work from his tranquil rooftop orchid house, across four continents and eventually to Tahrir square where I slept alongside protesters who read his work by torchlight in the shadow of tanks.
Gene Sharp is no Che Guevara but he may have had more influence than any other political theorist of his generation.
His central message is that the power of dictatorships comes from the willing obedience of the people they govern - and that if the people can develop techniques of withholding their consent, a regime will crumble.
For decades now, people living under authoritarian regimes have made a pilgrimage to Gene Sharp for advice. His writing has helped millions of people around the world achieve their freedom without violence. "As soon as you choose to fight with violence you're choosing to fight against your opponents best weapons and you have to be smarter than that," he insists.
"People might be a little surprised when they come here, I don't tell them what to do. They've got to learn how this non-violent struggle works so they can do it for themselves."
Catching fire
To do this Sharp provides in his books a list of 198 "non-violent weapons", ranging from the use of colours and symbols to mock funerals and boycotts.
Designed to be the direct equivalent of military weapons, they are techniques collated from a forensic study of defiance to tyranny throughout history.
"These non-violent weapons are very important because they give people an alternative," he says. "If people don't have these, if they can't see that they are very powerful, they will go back to violence and war every time."
After the Green uprising in Iran in 2009 many of the protesters were accused at their trials of using more than 100 of Sharp's 198 methods.
His most translated and distributed work, From Dictatorship to Democracy was written for the Burmese democratic movement in 1993, after the imprisonment of Aung San Suu Kyi.
Because he had no specialist knowledge of the country he wrote a guide to toppling a dictatorship which was entirely generic. But Sharp's weakness became the strength of the book allowing it to be easily translated and applicable in any country of the world across cultural and religious boundaries.
The book caught fire figuratively and literally.
From Burma word of mouth spread through Thailand to Indonesia where it was used against the military dictatorship there. Its success in helping to bring down Milosevic in Serbia in 2000 propelled it into use across Eastern Europe, South America and the Middle East.
When it reached Russia the intelligence services raided the print shop and the shops selling it mysteriously burned to the ground.
The Iranians became so worried they broadcast an animated propaganda film on state TV - of Gene Sharp plotting the overthrow of Iran from The White House.
President Hugo Chavez used his weekly television address to warn the country that Sharp was a threat to the national security of Venezuela.
Serbian connection
After recent allegations of vote rigging in her home country of Gabon, supermodel and activist Gloria Mika travelled to Boston to meet Sharp.
"I felt like I was going to meet the main man in terms of non-violent resistance in the world," she says. "It was important because some of the Gabonese were talking about a violent option. They were saying, let's go and kill some people and I was able to say: 'Hang on guys there's another option here.'"
The Serbs who had used his books as a theoretical base for their activities founded their own organisation called the Centre for Applied Non Violence (CANVAS), and alongside their own materials have carried out workshops using Sharp's work in dozens of other countries.
When I met Srdja Popovic the director of CANVAS in Belgrade in November he confirmed that they had been working with Egyptians. "That's the power of Sharp's work and this non-violent struggle," he says. "It doesn't matter who you are - black, white, Muslim, Christian, gay, straight or oppressed minority - it's useable. If they study it, anybody can do this."
Photocopies in Arabic
By the time I arrived in Tahrir square on 2 February many of those trained in Sharp's work were in detention. Others were under close observation by the intelligence services and journalists who visited them were detained for hours by the secret police. My own camera equipment was seized as soon as I landed.
When I finally reached one of the organisers he refused to talk about Sharp on camera. He feared that wider knowledge of a US influence would destabilise the movement but confirmed that the work had been widely distributed in Arabic.
"One of the main points which we used was Sharp's idea of identifying a regime's pillars of support," he said. "If we could build a relationship with the army, Mubarak's biggest pillar of support, to get them on our side, then we knew he would quickly be finished."
That night as I settled down to sleep in a corner of Tahrir square some of the protesters came to show me text messages they said were from the army telling them that they wouldn't shoot. "We know them and we know they are on our side now," they said.
One of the protesters, Mahmoud, had been given photocopies of a handout containing the list of 198 methods but he was unaware of their origins. He proudly described how many of them had been used in Egypt but he had never heard of Gene Sharp.
When I pointed out that these non-violent weapons were the writings of an American academic he protested strongly. "This is an Egyptian revolution", he said. "We are not being told what to do by the Americans."
And of course that is exactly what Sharp would want.