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1

Fiala, Andrew. "Philosophical Peace and Methodological Nonviolence." Acorn 21, no. 1 (2021): 21–49. http://dx.doi.org/10.5840/acorn2021121319.

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This article considers the nonviolent commitment of philosophy, arguing that “methodological nonviolence” is a normative ideal guiding philosophical practice and that rational dialogue is connected with nonviolence. The paper presents a transcendental argument about the form of nonviolent communication. Even when philosophers argue in favor of justified violence, they make such arguments within a nonviolent practice. The argument is grounded in historical references to ways that philosophers have clarified the philosophical commitment to methodological nonviolence, the ideal unity of means and
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Gallo-Cruz, Selina. "Nonviolence beyond the state: International NGOs and local nonviolent mobilization." International Sociology 34, no. 6 (2019): 655–74. http://dx.doi.org/10.1177/0268580919865100.

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Studies of nonviolence have taught us much about what makes nonviolence successful, emphasizing the importance of local circumstance and strategy. Little attention has been given to the effect of ties with international organizations on nonviolence: that is, how the embeddedness of local actors in global networks shapes nonviolent mobilization. In this article, a world society framework is applied with the objective of understanding the transnational factors shaping local nonviolent mobilization. Through global and historical models exploring political, economic, and cultural factors, it is fo
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Posina, Venkata Rayudu. "Truth through Nonviolence." GITAM Journal of Gandhian Studies 5, no. 1 (2016): 143–50. https://doi.org/10.5281/zenodo.8048387.

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What is reality? How do we know? Answers to these fundamental questions of ontology and epistemology, based on Mahatma Gandhi's "experiments with truth", are: reality is nonviolent (in the sense of not-inconsistent), and nonviolence (in the sense of respecting-meaning) is the only means of knowing (Gandhi, 1940). Be that as it may, science is what we think of when we think of reality and knowing. How does Gandhi's nonviolence, discovered in his spiritual quest for Truth, relate to the scientific pursuit of truth? Here we show that Gandhian nonviolent knowing of nonviolent rea
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Huaqui, Anthony, Nalanda Roy, and Stephanie Mae Pedron. "Todd May: Nonviolent Resistance: A Philosophical Introduction." Journal of Resistance Studies 5, no. 2 (2025): 126. https://doi.org/10.63961/2025.115.

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Two reviews of the book by Todd May: Nonviolent Resistance: A Philosophical Introduction (2015) Excerpt: "Todd May’s Nonviolent Resistance: A Philosophical Introduction (2015) is a welcomed theoretical analysis of nonviolent action from a philosophical perspective, as well as a worthy inclusion to the resistance studies literature. May’s book shines an important philosophical light on nonviolence, its central dynamics, values of nonviolence, and even its historical lineage."
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Thomas, Dorneshia L., George S. Stavros, Steven J. Sandage, Linda Berg-Cross, and Edwin J. Nichols. "Attachment Neuroscience and Martin Luther King, Jr.’s Nonviolence Philosophy: Implications for the 21st Century and Beyond." Journal of Black Psychology 48, no. 3-4 (2022): 507–46. http://dx.doi.org/10.1177/00957984211016236.

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This article focuses on the psychology of principled nonviolent activism, specifically ideas associated with Martin Luther King, Jr.’s philosophy of nonviolence and how they are compatible with attachment theory and related areas of modern neuroscience (e.g., attachment/social neuroscience and interpersonal neurobiology). The proposed Kingian Neuro-Relational Theory (KNRT) recognizes King as having a relational development approach to social justice. KNRT offers a way of understanding King’s ideas to aid research and develop strategies for reducing many forms of societal violence, with eventua
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Christoyannopoulos, Alexandre. "Pacifism and Nonviolence: Discerning the Contours of an Emerging Multidisciplinary Research Agenda." Journal of Pacifism and Nonviolence 1, no. 1 (2023): 1–27. http://dx.doi.org/10.1163/27727882-bja00011.

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Abstract Pacifism and nonviolence have separable foci and origins, yet also share important similarities, and their respective histories are mutually imbricated. Both have, furthermore, been attracting growing scholarly interest. However, that scholarship has so far been scattered in disparate sub-disciplinary debates and specialist publications. The time has come for an ambitious multidisciplinary agenda to coordinate research on topics including: the varieties of approaches to nonviolence and pacifism; accusations against pacifism; tensions between pacifism and nonviolence; theories and prac
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Wahlrab, Amentahru. "Imagining Global Nonviolence." Perspectives on Global Development and Technology 16, no. 1-3 (2017): 193–207. http://dx.doi.org/10.1163/15691497-12341429.

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This article interprets the globalization of nonviolence and nonviolent resistance through the lens of Manfred B. Steger’s concept of the “global imaginary.” It argues that the globalization of nonviolence and the global imaginary are mutually reinforcing processes. Nonviolent protests are driven by local issues and are, thus, context specific and local but, as in the case of the Arab uprisings, as they spread through themenaand beyond, the uprisings provided historically linked examples of a growing global consciousness, a “global” we.
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Nepstad, Sharon Erickson. "Violence, Nonviolence, and the Palestinian National Movement. By Wendy Pearlman." Perspectives on Politics 10, no. 4 (2012): 993–95. http://dx.doi.org/10.1017/s1537592712002617.

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Violence, Nonviolence, and the Palestinian National Movement. By Wendy Pearlman. New York: Cambridge University Press, 2011. 304p. $99.00.In recent years, social scientific research on nonviolent resistance has burgeoned. Yet many studies focus on the factors associated with nonviolent movements' success or failure. In her book, Wendy Pearlman poses different questions. Instead of asking when and how nonviolence works, she asks why some activists choose nonviolent tactics while others choose violent ones. Additionally, she asks why movements may, over time, shift between armed and unarmed stra
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9

NAZZAL, Abdeleahman, and Ayman YOUSEF. "PALESTINE: POPULAR NON-VIOLENT RESISTANCE. DEBATING TERMINOLOGY AND CONSTRUCTING PARADIGMS." Conflict Studies Quarterly 36 (July 5, 2021): 39–53. http://dx.doi.org/10.24193/csq.36.3.

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The main goal of this research paper is to examine the core role of popular nonviolent resistance in transforming the Israeli Palestinian conflict through all available peaceful means. We have deeply gone through different definitions of nonviolence as an international concept and we explored the various historical stages and prominent stations of this type of nonviolence. To elaborate more on this goal, we can say that the strategic aim is to bridge the gap between theories and approaches of conflict transformations and the current study of peaceful resistance. Nonviolence is one strategic op
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10

Wang, Hongyu, Jon L. Smythe, and Jennifer Schneider. "The dynamic dance of nonviolence in education: Embracing tensions and embodiment in critical times." Culture, Education, and Future 1, no. 2 (2023): 86–102. http://dx.doi.org/10.70116/2980274111.

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The lack of attention to nonviolence in education is highly problematic, and this article elaborates nonviolence as a new direction in a time of crisis. First, nonviolence is conceptualized as holding tensions to contest violence and cultivate nonviolent relations in the everyday praxis of education in both inner work and outer work in engaging social differences. Second, an aesthetics-based approach at intrapersonal, interpersonal, and transpersonal levels is introduced to address violence and nonviolence in curriculum. Third, we conceptualize how embodied living and mindfulness are crucial c
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Wang, Hongyu, Jon L. Smythe, and Jennifer Schneider. "The Dynamic Dance of Nonviolence in Education: Embracing Tensions and Embodiment in Critical Times." Culture, Education, and Future 1, no. 2 (2023): 86–102. https://doi.org/10.5281/zenodo.10183752.

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The lack of attention to nonviolence in education is highly problematic, and this article elaborates nonviolence as a new direction in a time of crisis. First, nonviolence is conceptualized as holding tensions to contest violence and cultivate nonviolent relations in the everyday praxis of education in both inner work and outer work in engaging social differences. Second, an aesthetics-based approach at intrapersonal, interpersonal, and transpersonal levels is introduced to address violence and nonviolence in curriculum. Third, we conceptualize how embodied living and mindfulness are crucial c
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12

Martin, Brian. "The Dynamics of Nonviolence Knowledge*." Mobilization: An International Quarterly 20, no. 4 (2015): 533–45. http://dx.doi.org/10.17813/1086-671x-20-4-533.

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Nonviolent action, despite its widespread use and successes, has received relatively little scholarly attention and financial support compared to military research and studies of conventional politics. Understanding the direction and content of knowledge about nonviolence is a project in the tradition of the sociology of knowledge that can help explain why the study of nonviolence has been marginalized, why misconceptions about it persist, why so much research in the area has been oriented to challenging regimes, and how nonviolence researchers are connected to nonviolence practice. This inves
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13

Blackman, Anna. "Nourishing Nonviolence: Dorothy Day as Exemplar and Educator." Journal of Catholic Social Thought 20, no. 2 (2023): 305–26. http://dx.doi.org/10.5840/jcathsoc202320221.

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In his 2022 World Day of Peace Message, Pope Francis argues that education serves as an essential mechanism in building “lasting peace.” However, though an ethic of nonviolence has been gaining traction within Church teaching, education for nonviolence remains far from mainstream. This paper will argue that education has a vital role to play in the flourishing of a nonviolent Church. In doing so, it will question how an education for nonviolence might be approached, drawing on Dorothy Day as an exemplar of both pedagogy and praxis.
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Mujika, Chao Itziar. "'Civil resistance processes in the international security map: Characteristics, development and debate'." Hegoa Working Papers 72 (June 7, 2017): 1–58. https://doi.org/10.5281/zenodo.14710802.

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Even if nonviolence and civil resistance have not been central within International Security Studies and have not been given as much attention by scholars as armed conflicts have, nonviolent civil resistance processes are gaining importance and visibility, and research in this field of study has also increased. This article analyses the theoretical and political development of nonviolent civil resistance processes through the different conceptualisations and characteristics of nonviolence and civil resistance, as well as its potential as a conflict transformation tool.
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15

Misra, Maria. "Sergeant-Major Gandhi: Indian Nationalism and Nonviolent “Martiality”." Journal of Asian Studies 73, no. 3 (2014): 689–709. http://dx.doi.org/10.1017/s0021911814000485.

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This article takes issue with recent accounts of the evolution of Gandhian ideas that have stressed his importance as a global theorist of principled nonviolence. It suggests that throughout his life Gandhi's writings display a preoccupation with ideas of martial courage and fearlessness; his stance might best be defined as one of nonviolent “martiality” rather than nonviolence per se. His overriding goal was not to proselytize for global “ahimsa” (nonviolence) but to shape the Indian people into a nonviolent army that could wrest freedom from the colonizers. It explains this concern for both
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16

Fitz-Gibbon, Andrew, Danielle Poe, Sanjay Lal, William C. Gay, and Mechthild Nagel. "What Would Make For A Better World?" Acorn 21, no. 1 (2021): 51–69. http://dx.doi.org/10.5840/acorn2021122821.

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Andrew Fitz-Gibbon in Pragmatic Nonviolence: Working Toward a Better World argues that a principled form of pragmatism—pragmatism shaped by the theory of nonviolence—is the best hope for our world. He defines nonviolence as “a practice that, whenever possible seeks the well-being of the Other, by refusing to use violence to solve problems, and by having an intentional commitment to lovingkindness.” In the first part of the book, Fitz-Gibbon asks what a better world would look like. In the second part, he covers what is the greatest obstacle to that better world: violence. In the third part, he
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17

Sasongko, Nindyo. "Toward a Nonviolent Koinonia." Ecclesiology 11, no. 3 (2015): 327–49. http://dx.doi.org/10.1163/17455316-01103005.

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While many churches now affirm the importance of nonviolence as a missional strategy, it is not clear that this has yet affected their ecclesial self-understanding. What have the ecumenical churches said about the church and nonviolence? Have they developed enough of a nonviolent ecclesiology? In this study, I contend that it is essential that the Christian churches be a nonviolent koinonia. The true church is the nonviolent church. Drawing upon major ecumenical documents, and listening to the voices of three theologians who have endorsed nonviolent theology, I outline a vision of the nonviole
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18

Chishti, Mouhamed. "Understand the Philosophy and Principles of Nonviolence Under the Leadership of Martin Luther King." Journal of Social Science and Humanities 6, no. 10 (2024): 158–65. http://dx.doi.org/10.53469/jssh.2024.6(10).29.

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The rich social and political philosophy of Martin Luther King, Jr., is encompassed in his nonviolence philosophy and principles. Since the very first day he became a world icon in 1955 until his brutal assassination by James Earl Ray in 1968, King had preached and practiced the nonviolence philosophy with all his might. Scholars might write voluminous books on King’s nonviolence philosophy alone because he dedicated his whole life on it. He tried to convince his fellow Americans into espousing this philosophy through eloquent speeches and attracting articles. He perceived violence as a spiral
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Eliasa, Eva Imania, Ilfiandra Ilfiandra, Nadia Aulia Nadhirah, et al. "Examining gender differences in nonviolence among vocational high school students: a quantitative study using the diamond model in Indonesia." Journal of Aggression, Conflict and Peace Research 17, no. 2 (2025): 135–50. https://doi.org/10.1108/jacpr-11-2024-0958.

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Purpose This study aims to examine gender differences in nonviolence across four dimensions – intrapersonal, interpersonal, societal and world – to understand how cultural and social norms are associated with nonviolent dispositions among students in Indonesia. Design/methodology/approach A survey was conducted using the diamond scale of nonviolence, a 67-item instrument adapted for Indonesian students. The sample consisted of 269 vocational high school students (148 females, 121 males) with a mean age of 16.7 years. Data were analyzed using multivariate analysis of variance (MANOVA) to assess
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20

Branagan, Marty. "Nonviolence and Sustainability: An Indivisible Connection." Sustainability 14, no. 11 (2022): 6426. http://dx.doi.org/10.3390/su14116426.

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Nonviolence is an important element of sustainability for three main reasons. One is that nonviolent actions, including Australia’s Franklin River campaign, anti-nuclear blockades at Roxby Downs and Jabiluka, northern NSW old-growth forest blockades, and climate actions against coal seam gas and coal extraction, have long been effectively used by environmentalists, conservationists, and preservationists to protect environments from damage and to advocate for more sustainable societies, institutions, systems, and processes. Nonviolent environmental action has also opposed militarism for a range
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Dr., Anant Namdevrao Shinde. "Mahatma Gandhi and Satyagraha: The Role of Nonviolence for Social Change." उदयगिरी - बहुभाषिक इतिहास संशोधन पत्रिका 01, no. 05 (2023): 39–43. https://doi.org/10.5281/zenodo.10072353.

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This research paper explores the indomitable spirit of Mahatma Gandhi and the transformative power of Satyagraha, his philosophy of nonviolent resistance, in effecting social change. Against the backdrop of British colonial rule in India, Gandhi's commitment to truth, justice, and nonviolence led to iconic moments such as the Salt March, demonstrating the profound impact of his principles. Gandhi's legacy reverberates globally, influencing civil rights movements and leaders like Martin Luther King Jr. and Nelson Mandela. Examining the enduring relevance and complexities of nonviolent resistanc
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Case, Benjamin. "Molotov Cocktails to Mass Marches: Strategic Nonviolence, Symbolic Violence, and the Mobilizing Effect of Riots." Theory in Action 14, no. 1 (2021): 18–38. http://dx.doi.org/10.3798/tia.1937-0237.2102.

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What effects do violent protests have on social movement mobilizations? In recent decades, the field of nonviolence studies has popularized a strategic nonviolence framework to understand activist tactics. This framework is problematic in two ways. First, dominant theories argue that violent protest actions demobilize nonviolent protest. However, there is less empirical support for this claim than often assumed. Current quantitative findings on the demobilizing effects of violent protest rely on a false dichotomy between violence and nonviolence that obscures the effects of low-level violent a
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Losurdo, Domenico. "Moral Dilemmas and Broken Promises: A Historical-Philosophical Overview of the Nonviolent Movement." Historical Materialism 18, no. 4 (2010): 85–134. http://dx.doi.org/10.1163/156920610x550622.

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AbstractGreat historical crises oblige us to choose not between violence and nonviolence, but between two different forms of violence. Nonviolent movements are no exception to this rule. In the US, with the outbreak of the War of Secession, the Christian-nonviolent movement was obliged to choose between the violence of the Union-army (which ultimately imposed on the South an abolitionist revolution from above) and the violence of slavery. With the outbreak of World-War One, Lenin chose revolution, while, in India, Gandhi became the ‘recruiting agent-in-chief’ for the British army. At that mome
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Brown, Craig. "Gene Sharp: More Anarchist than Neoliberal." Journal of Resistance Studies 6, no. 1 (2025): 69. https://doi.org/10.63961/2025.119.

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In the wake of the so-called Arab Spring, early efforts to explain the events in European and US media focused on the influence of the ideas of nonviolence scholar Gene Sharp. Irrespective of the accuracy of these efforts, this led to greater engagement with his contributions to the field of nonviolent resistance. However, Marcie Smith’s (2019a) appraisal of Sharp has leveled the serious accusation that he willingly contributed to US hegemony and economic neoliberalism. Alternatively, this paper presents the complex, context-specific circumstances of nonviolence in Eastern Europe, as well as t
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Lesko, Nataliia. "Philosophical Principles of Nonviolent Struggle Against Violence." Visnik Nacional’nogo universitetu «Lvivska politehnika». Seria: Uridicni nauki 12, no. 45 (2025): 120–25. https://doi.org/10.23939/law2025.45.120.

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The article explores the philosophical foundations of nonviolent struggle as an alternative approach to overcoming violence in society. The key concepts and ideas underlying nonviolent resistance are analyzed, in particular the teachings of prominent philosophers and leaders such as Mahatma Gandhi, Martin Luther King, and others. The moral and ethical dimension of nonviolence as a means of achieving social justice is considered, as well as its practical potential in modern conditions. Special attention is paid to the relationship between the philosophical worldview of nonviolence and the possi
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Bayer, Markus. "Stellan Vinthagen: A Theory of Nonviolent Action – How Civil Resistance Works." Journal of Resistance Studies 3, no. 1 (2025): 171. https://doi.org/10.63961/2025.095.

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Excerpt: "For over 40 years, Gene Sharp’s seminal work on “The Politics of Nonviolent Action” has built the theoretical basis for nonviolent action and civil resistance scholars. Two years ago, in 2015, Stellan Vinthagen published “Theory of Nonviolent Action” with the aim to “develop a conceptual framework and a new theoretical framework of what ‘nonviolence’ is” (page 3)."
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Case, Benjamin S. "Riots as Civil Resistance Rethinking the Dynamics of ‘Nonviolent’ Struggle." Journal of Resistance Studies 4, no. 1 (2025): 9. https://doi.org/10.63961/2025.072.

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This paper challenges the conventional dichotomy between violence and nonviolence in civil resistance studies, arguing for a more nuanced understanding of violent actions within social movements. While civil resistance research has emphasized the strategic effectiveness of nonviolent campaigns, this analysis points out that the distinction between violent and nonviolent tactics is often oversimplified, failing to capture the full range of actions used by movements. The paper suggests that unarmed collective violence, such as riots, frequently coexists with nonviolent actions in civilian-led mo
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Howes, Dustin Ells. "The Failure of Pacifism and the Success of Nonviolence." Perspectives on Politics 11, no. 2 (2013): 427–46. http://dx.doi.org/10.1017/s1537592713001059.

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Although pacifism and nonviolence bear a close relationship to one another historically, pacifism is the ideological assertion that war and violence should be rejected in political and personal life, whereas nonviolence refers to a distinct set of political practices. Unlike other modern ideologies such as liberalism and socialism, pacifism has never gained widespread acceptance among a significant portion of humanity and seems to remain a minority position among most of the peoples of the world. Even among those who use nonviolent techniques, the conventional wisdom that physical violence is
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MAGAYAKI, EMMANUEL CHRISTOPHER, KINGSLEY SWEETWILLIAMS, and SHALOM OGHENEKARHO OKUGBENI. "NONVIOLENCE: A STRATEGIC APPROACH TO CONFLICT RESOLUTION THROUGH COMPREHENSIVE PREPARATION FOR WAR." International Journal of Social Sciences and Management Review 07, no. 04 (2024): 144–59. http://dx.doi.org/10.37602/ijssmr.2024.7412.

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This article explores the paradoxical notion that nonviolence is best achieved when one is fully prepared for war. Drawing from historical examples, strategic theories, and contemporary case studies, the paper argues that effective nonviolent movements are not born out of naivety or passivity but rather through meticulous preparation, organization, and strategic planning. By examining the interplay between readiness for conflict and the pursuit of nonviolent objectives, this article seeks to provide insights into the dynamics of successful nonviolent resistance movements and their potential fo
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Nepstad, Sharon Erickson. "Nonviolent Resistance Research." Mobilization: An International Quarterly 20, no. 4 (2015): 415–26. http://dx.doi.org/10.17813/1086-671x-20-4-415.

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To introduce this special issue, I provide a brief overview of nonviolence or civil resistance research. I explain the origins and development of the field starting with its Gandhian roots, through the pragmatic Sharpian period, to the current state of empirical testing and development of nonviolence theories. I also summarize the field's main findings to date, particularly in the areas of campaign outcomes, long-term consequences of nonviolent revolutionary movements, and tactical shifts from nonviolence to violence and vice versa. Pointing out the civil resistance research questions and find
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MANTENA, KARUNA. "Another Realism: The Politics of Gandhian Nonviolence." American Political Science Review 106, no. 2 (2012): 455–70. http://dx.doi.org/10.1017/s000305541200010x.

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Although Gandhi is often taken to be an exemplary moral idealist in politics, this article seeks to demonstrate that Gandhian nonviolence is premised on a form of political realism, specifically a contextual, consequentialist, and moral-psychological analysis of a political world understood to be marked by inherent tendencies toward conflict, domination, and violence. By treating nonviolence as the essential analog and correlative response to a realist theory of politics, one can better register the novelty of satyagraha (nonviolent action) as a practical orientation in politics as opposed to
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Särg, Taive. "Nonviolence Loves Freedom." Folklore: Electronic Journal of Folklore 63 (April 2016): 127–36. http://dx.doi.org/10.7592/fejf2016.63.review_essay.

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Nagler, Michael N. "Nonviolence." Acorn 1, no. 2 (1986): 11. http://dx.doi.org/10.5840/acorn19861212.

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Khanna, Aggarwal Suman. "Spirals of Mutuality: Love, Nonviolence and Service." FORUM, no. 3 (July 2009): 31–44. http://dx.doi.org/10.3280/foru2009-002005.

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- In this shortened version of her plenary lecture given at the IAGP Conference in Sao Paulo in July 2006, Suman Khanna Aggarwal reflects on the idea that the welfare of every single individual or group is indissolubly intertwined with that of others and that peace is the common goal of all people and all groups. Since we are all individuals who have differing points of view, conflict often occurs at all levels of human interaction though conflict per se is not a problem; the problem is the method of conflict resolution which can be either violent (bad) or nonviolent (good). It is thus importa
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Mallat, Chibli. "The Philosophy of the Middle East Revolution, Take One: Nonviolence." Middle East Law and Governance 3, no. 1-2 (2011): 136–47. http://dx.doi.org/10.1163/187633711x591495.

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Against the sceptics, who see nonviolence as a serendipitous occurrence of the Middle East Revolution, the reality is that of a powerful, conscious determination of the revolutionaries in at least three countries where repression was immense, and where people refused to take up arms after the nonviolent precedents in Tunisia and in Egypt. In Bahrain, Yemen and Syria, the refusal to resort to violence is a conscious choice of hundreds of thousands of people. Th at clear appreciation of the power of nonviolence, in contrast to the revolutionaries in Libya, is the leitmotive of the Middle East Re
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Brown, Craig S. "Review of the game: 'Gandhi: the Decolonisation of British India, 1917-1947.'." Journal of Resistance Studies 6, no. 1 (2025): 175. https://doi.org/10.63961/2025.123.

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Excerpt: "As a longstanding enthusiast of boardgames and a scholar of nonviolence, I have heavily anticipated the release of Gandhi, as a rare if not unique focus on nonviolence in this genre. As with the boardgame Bloc by Bloc reviewed in JRS (Volume 5 Number 1), such a treatment of resistance and all the risks it entails could easily convey commodification and reductivity. However, the development of Gandhi has clearly been undertaken with significant research and respect for its themes—both the Indian independence struggle and nonviolent resistance generally—and effectively reflects the spi
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Baylouny, Anne Marie, and Anshu N. Chatterjee. "DE-ESCALATION IN A PEACEFUL PROTEST: THE ROLE OF ADULTS IN BLACK LIVES MATTER." Mobilization: An International Quarterly 30, no. 2 (2025): 131–50. https://doi.org/10.17813/1086-671x-30-2-131.

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Despite the numerous studies on peaceful protest, social movement studies lack research on the creation and continuation of nonviolent action on the ground and the interpersonal dynamics and processes that lead to overall nonviolent movement campaigns. We focus on the microdynamics surrounding incidents of potential conflict to examine how peaceful protest strategies are sustained in the broad BLM movement in the face of heavy policing. We utilized online videos to create an original data set of Black Lives Matter protest events and identify variables that sustain nonviolence and the condition
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Brown, Craig S. "Riots during the 2010/11 Tunisian Revolution: A Response to Case’s Article in JRS Vol.4 Number 1." Journal of Resistance Studies 4, no. 2 (2025): 112. https://doi.org/10.63961/2025.068.

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Case’s (2018) analysis of unarmed violence during the 2011 Egyptian Revolution has advanced the argument for evaluating unarmed political violence within the context of civilian resistance movements. This response builds on that by referencing interview data from participants in the 2010/11 Tunisian Revolution, who described using both nonviolent and violent tactics. Applying these findings to Case’s criteria of mobilization, resilience, and leverage—derived from Schock (2013)—the Tunisian case reinforces Case’s conclusions. However, it also emphasizes the limitations of reducing nonviolence a
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Anisin, Alexei. "Debunking the Myths Behind Nonviolent Civil Resistance." Critical Sociology 46, no. 7-8 (2020): 1121–39. http://dx.doi.org/10.1177/0896920520913982.

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Scholars argue that nonviolence is likelier to cause political change in comparison to other strategies, including violence. This study identifies issues throughout this literature ranging from coding procedures, observational sampling, to interpretations of phenomena. If unarmed violence, reactive violence, and omitted cases are analyzed, nonviolent success rates are worse than formerly considered. Inclusion of 19th century (1800–99) cases and previously unanalyzed cases from the 20th century reveals that nonviolent campaigns experienced a 48% rate of success, whereas campaigns that adopted u
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Crawford, Neta C. "The Critical Challenge of Pacifism and Nonviolent Resistance Then and Now: From Sand Creek, and Ukraine to Climate Change." Journal of Pacifism and Nonviolence 1, no. 1 (2023): 140–57. http://dx.doi.org/10.1163/27727882-bja00012.

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Abstract Pacifism and nonviolence are ethical, political, and practical policy/strategy arguments that articulate alternative visions of politics, security, and social relations. They bring different perspectives to the problem of aggression and resistance to it, such as in the Ukraine war, and to the longer term climate crisis. Because pacifism and the potential efficacy of nonviolent action challenge militarist assertions about the morality and effectiveness of military force, they provide tools for an effective critique of the war system, not only at the fringes where one is debating policy
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Odacılar, Aytaç. "Mahatma Gandhi's Philosophy of Nonviolence and Its Impact on India's Struggle for Independence." Abant Sosyal Bilimler Dergisi 25, no. 1 (2025): 679–95. https://doi.org/10.11616/asbi.1586005.

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The aim of this study is to examine the influence of Mahatma Gandhi’s philosophy of nonviolence on India’s struggle for independence. The research focuses on Gandhi's core principles of Ahimsa, Satyagraha, and Redemptive Suffering. A qualitative approach is adopted, using case studies to analyze key historical events such as the 1919 Amritsar Massacre, the 1920-1922 Non-Cooperation Movement, the 1930 Salt March, and the 1942 Quit India Movement. These cases demonstrate how Gandhi’s nonviolent resistance strategies mobilized the masses and effectively challenged British colonial rule. The findi
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Lakam, Eliane. "Weaving the Interconnected Threads: Care for Creation, Nonviolence, and Racial Justice." Journal of Catholic Social Thought 20, no. 2 (2023): 259–80. http://dx.doi.org/10.5840/jcathsoc202320219.

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Violence is often understood as a phenomenon characterized by direct physical harm customarily motivated by willful malice. In his 2017 World Day of Peace Message, Pope Francis challenges this narrow definition, noting that violence is not confined to physical harm but also includes environmental devastation, which, as he points out, disproportionately harms the most vulnerable members of the planet. Following this claim, this article probes the interrelationship between care for creation, nonviolence, and racial justice, highlighting the significance of this intersectionality within Catholic
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Sonnleitner, Michael W. "Gandhian Nonviolence." Acorn 2, no. 2 (1987): 9–12. http://dx.doi.org/10.5840/acorn1987224.

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Norman, Liane Ellison. "Constructive Nonviolence." Acorn 4, no. 2 (1989): 5–7. http://dx.doi.org/10.5840/acorn1989422.

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Roy, Sara. "Advocating Nonviolence." Journal of Palestine Studies 25, no. 2 (1996): 95. http://dx.doi.org/10.2307/2538193.

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Docherty, Thomas. "Nonviolence unbound." Prometheus 33, no. 1 (2015): 92–94. http://dx.doi.org/10.1080/08109028.2015.1131909.

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Kohn, Shanna. "Tibetan Nonviolence." Peace Review 26, no. 1 (2014): 62–68. http://dx.doi.org/10.1080/10402659.2014.876318.

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Amster, Randall. "Digital Nonviolence." Peace Review 31, no. 2 (2019): 216–22. http://dx.doi.org/10.1080/10402659.2019.1667575.

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MEYER, MATT. "Revolutionary Nonviolence." Tikkun 30, no. 3 (2015): 31–33. http://dx.doi.org/10.1215/08879982-3140356.

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Novovic, Gloria. "Understanding Nonviolence." Community Development Journal 50, no. 4 (2015): 753–55. http://dx.doi.org/10.1093/cdj/bsv027.

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