The Occupy movement has had enormous successes in the short time since September when activists took over a square near Wall Street. It has attracted hundreds of thousands of active participants, spawned occupations in cities and towns all over North America, changed the national dialogue and garnered enormous public support. It’s even, on occasion, gotten good press!
Now we are wrestling with the question that arises again and again in movements for social justice—how to struggle. Do we embrace nonviolence, or a ‘diversity of tactics?’ If we are a nonviolent movement, how do we define nonviolence? Is breaking a window violent?
We write as a trainers’ collective with decades of experience, from the anti-Vietnam protests of the sixties through the strictly nonviolent antinuclear blockades of the seventies, in feminist, environmental and anti-intervention movements and the global justice mobilizations of the late ‘90s and early ‘00s. We embrace many labels, including feminist, anti-racist, eco-feminist and anarchist. We have many times stood shoulder to shoulder with black blocs in the face of the riot cops, and we’ve been tear-gassed, stun-gunned, pepper sprayed, clubbed, and arrested,
While we’ve participated in many actions organized with a diversity of tactics, we do not believe that framework is workable for the Occupy Movement. Setting aside questions of morality or definitions of ‘violence’ and ‘nonviolence’ – for no two people define ‘violence’ in the same way – we ask the question:
What framework can we organize in that will build on our strengths, allow us to grow, embrace a wide diversity of participants, and make a powerful impact on the world?
‘Diversity of tactics’ becomes an easy way to avoid wrestling with questions of strategy and accountability. It lets us off the hook from doing the hard work of debating our positions and coming to agreements about how we want to act together. It becomes a code for ‘anything goes,’ and makes it impossible for our movements to hold anyone accountable for their actions.
The Occupy movement includes people from a broad diversity of backgrounds, life experiences and political philosophies. Some of us want to reform the system and some of us want to tear it down and replace it with something better. Our one great point of agreement is our call for transparency and accountability. We stand against the corrupt institutions that broker power behind closed doors. We call to account the financial manipulators that have bilked billions out of the poor and the middle classes.
Just as we call for accountability and transparency, we ourselves must be accountable and transparent. Some tactics are incompatible with those goals, even if in other situations they might be useful, honorable or appropriate. We can’t be transparent behind masks. We can’t be accountable for actions we run away from. We can’t maintain the security culture necessary for planning and carrying out attacks on property and also maintain the openness that can continue to invite in a true diversity of new people. We can’t make alliances with groups from impacted communities, such as immigrants, if we can’t make agreements about what tactics we will employ in any given action.
The framework that might best serve the Occupy movement is one of strategic nonviolent direct action. Within that framework, Occupy groups would make clear agreements about which tactics to use for a given action. This frame is strategic—it makes no moral judgments about whether or not violence is ever appropriate, it does not demand we commit ourselves to a lifetime of Gandhian pacifism, but it says, ‘This is how we agree to act together at this time.’ It is active, not passive. It seeks to create a dilemma for the opposition, and to dramatize the difference between our values and theirs.
Strategic nonviolent direct action has powerful advantages:
We make agreements about what types of action we will take, and hold one another accountable for keeping them. Making agreements is empowering. If I know what to expect in an action, I can make a choice about whether or not to participate. While we can never know nor control how the police will react, we can make choices about what types of action we stand behind personally and are willing to answer for. We don’t place unwilling people in the position of being held responsible for acts they did not commit and do not support.
In the process of coming to agreements, we listen to each other’s differing viewpoints. We don’t avoid disagreements within our group, but learn to debate freely, passionately, and respectfully.
We organize openly, without fear, because we stand behind our actions. We may break laws in service to the higher laws of conscience. We don’t seek punishment nor admit the right of the system to punish us, but we face the potential consequences for our actions with courage and pride.
Because we organize openly, we can invite new people into our movement and it can continue to grow. As soon as we institute a security culture in the midst of a mass movement, the movement begins to close in upon itself and to shrink.
Holding to a framework of nonviolent direct action does not make us ‘safe.’ We can’t control what the police do and they need no direct provocation to attack us. But it does let us make clear decisions about what kinds of actions we put ourselves at risk for.
Nonviolent direct action creates dilemmas for the opposition, and clearly dramatizes the difference between the corrupt values of the system and the values we stand for. Their institutions enshrine greed while we give away food, offer shelter, treat each person with generosity. They silence dissent while we value every voice. They employ violence to maintain their system while we counter it with the sheer courage of our presence.
Lack of agreements privileges the young over the old, the loud voices over the soft, the fast over the slow, the able-bodied over those with disabilities, the citizen over the immigrant, white folks over people of color, those who can do damage and flee the scene over those who are left to face the consequences.
Lack of agreements and lack of accountability leaves us wide open to provocateurs and agents. Not everyone who wears a mask or breaks a window is a provocateur. Many people clearly believe that property damage is a strong way to challenge the system. And masks have an honorable history from the anti-fascist movement in Germany and the Zapatista movement in Mexico, who said “We wear our masks to be seen.”
But a mask and a lack of clear expectations create a perfect opening for those who do not have the best interests of the movement at heart, for agents and provocateurs who can never be held to account. As well, the fear of provocateurs itself sows suspicion and undercuts our ability to openly organize and grow.
A framework of strategic nonviolent direct action makes it easy to reject provocation. We know what we’ve agreed to—and anyone urging other courses of action can be reminded of those agreements or rejected.
We hold one another accountable not by force or control, ours or the systems, but by the power of our united opinion and our willingness to stand behind, speak for, and act to defend our agreements.
A framework of strategic nonviolent direct action agreements allows us to continue to invite in new people, and to let them make clear choices about what kinds of tactics and actions they are asked to support.
There’s plenty of room in this struggle for a diversity of movements and a diversity of organizing and actions. Some may choose strict Gandhian nonviolence, others may choose fight-back resistance. But for the Occupy movement, strategic nonviolent direct action is a framework that will allow us to grow in diversity and power.
From the Alliance of Community Trainers, ACT
Starhawk
Lisa Fithian
Lauren Ross (or Juniper)
Starhawk is one of the most respected voices in modern earth-based spirituality. She is also well-known as a global justice activist and organizer, whose work and writings have inspired many to action. She is the author or coauthor of ten books, including The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess, long considered the essential text for the Neo-Pagan movement, and the now-classic ecotopian novel The Fifth Sacred Thing. Starhawk\'s newest book is The Earth Path: Grounding Your Spirit in the Rhythms of Nature.
Her works have been translated into Spanish, French, German, Danish, Dutch, Italian, Portuguese, Polish, Greek, Japanese, and Burmese. Her essays are reprinted across the world, and have been included in numerous anthologies. Starhawk\'s writing is influential and has been quoted by hundreds of other authors, turning up in magazines, trade and academic press, and even inspirational calendars. Her books are often found in college curriculums. The Spiral Dance has been continuously in-print for over twenty-five years and revised twice; in 1999 HarperSanFrancisco published the Twentieth Anniversary Edition. Truth or Dare: Encounters with Power, Authority, and Mystery won the Media Alliance Meritorious Achievement Award for nonfiction in 1988. Starhawk\'s first novel, The Fifth Sacred Thing, won the Lambda award for best Gay and Lesbian Science Fiction in 1994. Many of Starhawk\'s best political essays--credited with helping the global justice movement find and define itself--were collected into her book Webs of Power: Notes from the Global Uprising. At the Book Expo America, Webs of Power won a 2003 Nautilus Award from the trade association NAPRA.
Starhawk is perhaps best known as an articulate pioneer in the revival of earth-based spirituality and Goddess religion. She is a cofounder of Reclaiming, an activist branch of modern Pagan religion, and continues to work closely with the Reclaiming community (www.reclaiming.org). She consulted on and contributed to the popular trio of films known as the Women\'s Spirituality series, directed by Donna Read for the National Film Board of Canada: Goddess Remembered, The Burning Times, and Full Circle. Starhawk and Donna Read recently formed their own film company, Belili Productions (www.belili.org). Their first release is Signs Out of Time (2004), a documentary on the life of archaeologist Marija Gimbutas, the scholar made major discoveries about the Goddess cultures of Old Europe. Starhawk and Donna are at work on their next film, an introduction to permaculture.
Starhawk is a veteran of progressive movements, from anti-war to anti-nukes, and is deeply committed to bringing the techniques and creative power of spirituality to political activism. Together with Penny Livingston-Stark and Erik Ohlsen, she coteaches EAT, Earth Activist Trainings, intensive seminars that combine permaculture design, political organizing, and earth-based spirituality (www.earthactivisttraining.org).
Starhawk has also recorded several tapes and CDs; most recently "Wicca for Beginners" (2002), "Wiccan Rituals and Blessings" (2003), and a four-CD set "Earth Magic" (2006), all produced by Sounds True. A songwriter on occasion, quite a few of her songs and chants turn up in rituals across the globe; they are included in songbooks and hymnals, covered by other artists, and recorded by the Reclaiming musical community.
Starhawk travels internationally teaching magic, the tools of ritual, and the skills of activism. She lives part-time San Francisco, in a collective house with her partner and friends, and part-time in a little hut in the woods in western Sonoma County, California, where she practices permaculture in her extensive gardens, and writes. Her website is www.starhawk.org.
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