From D to D, Chapters 8 and 9: How The Straight Subverts The Crooked

This post is a continuation of my "study guide" and commentary on the book From Dictatorship to Democracy by Dr. Gene Sharp. In this series of posts, I have shortened the title of the book to From D to D. As I have said in previous posts, the consideration of this book is highly relevant for these times, in which those who support the supremacy of the world's dominant peoples have created a world in which a select few get to Make Themselves Great by exploiting everyone else. Although these who wish to dominate suffered a serious electoral setback in the United States in 2020, they have not given up their dreams of supremacy.  Therefore we are still in a state of conflict, and those of us who are not rich and not white are still under threat.  The threat we face can be most effectively neutralized by strategic nonviolent resistance.  Because of the strategic element of strategic nonviolent resistance, the last several posts have focused on the need for struggle groups to understand and develop wise strategy.  Of those posts, the last few have discussed the consequences of bad strategy.  Today's post will attempt to explain what happens when strategy is done right.

So what should be the ultimate aim of an oppressed people?  Some would say that it is to convert oppressors so that the oppressed can live in peace within a society that is still owned by the oppressors.  But a much more radical goal is the creation of a society which is no longer under the control of oppressors at all.  This occurs through campaigns both of selective resistance and of collective self-reliance which create and progressively expand the social and political space within which oppressed people can manage their own affairs.  The staged, incremental expansion of this space shrinks the control of the oppressors.  To quote Gene Sharp, "As the civil institutions of the society become stronger vis-a-vis the dictatorship, then, whatever the dictators may wish, the population is incrementally building an independent society outside of their control...in time, this combination of resistance and institution building can lead to de facto freedom, making the collapse of the dictatorship and the formal installation of a democratic system undeniable because the power relationships within the society have been fundamentally altered."

To illustrate this process and its strategy, I'm going to quote a few verses from the Good Book.  In particular, 1 Peter 2:13 says the following: "Submit yourselves for the Lord's sake to every human institution, whether to a king as the one in authority, or to governors as sent through him for the punishment of evildoers and the praise of those who do right."  Now what is interesting is the word translated "institution."  In the original Greek, that word is κτίσις ("ktisis"), which literally means, "founding", "settling", "creation", "created thing", or "created authority."  Now here's the thing.  First, we are commanded to submit to every human created authority.  That includes the structures of authority which oppressed people create to govern themselves.   

Second, note the purpose of our submission, which is to do right, as noted in the next two verses: "For such is the will of God that by doing right you may silence the ignorance of foolish men.  Act as free men, and do not use your freedom as a covering for evil, but as bondslaves of God."  This brings up an interesting question, namely, how to respond when any one or more of the manmade structures of authority to which we are to submit commands us to do wrong.  The answer to that question is given in 1 Peter 2:18-20: "Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are crooked.  (Note that the original Greek word here is σκολιός, or "skolios", and it means curved, bent, or crooked.)  For this finds grace, if for the sake of conscience toward God a man bears up under sorrows when suffering unjustly.  For what credit is there if, when you sin and are slapped or punched, you endure it with patience?  But if when you do what is right and suffer you patiently endure it, this finds grace with God."

Two things should be mentioned about this passage: first, that those Bible translators who translate "skolios" merely as "unreasonable" or "harsh" or "cruel" are missing the point of this passage.  For it is entirely possible for employees, subjects, or servants to get along famously with a boss whom the Bible would describe as "crooked."  All they have to do is to twist their souls, their morals, and their ethics to conform to the boss's crookedness.  Those who have worked in abusive workplaces or who have served in abusive churches or who have been part of crooked governments know this well.  Just look at the staff (especially the senior, most highly-placed staff) of Enron, of Goldman Sachs, of British Petroleum, of Hillsong Church, of Mars Hill Church, of the Assemblies of George Geftakys, of the Honor Academy, of the Republican Party, of the administration of former President Trump, of the corrupt government of Vladimir Putin.  If the devil wears Prada, then the best way to avoid suffering is to make sure that you dress likewise!

But if you're not a sycophant and you don't want to wear hellish clothing, then you will suffer - that is, you will get into trouble for doing the right thing - and you need to prepare yourself for it.  For the Good Book commands us to continue to go straight even when those in authority over us tell us to go crooked.  This means that our commitment to the straight will lead to civil disobedience.  Note that Simon Peter, the author of the passages I've been quoting in this post, was himself a jailbird on a number of occasions - as seen in Acts 4 and 5, (where he was beaten for his civil disobedience) as well as 2 Peter 1:13-14 in which Peter wrote of his impending martyrdom.  And civil disobedience for the sake of doing right becomes disruptively powerful when it is done collectively.  

The key then to creating a collective movement of civil disobedience is for the oppressed to create for themselves structures of authority, of collective self-reliance, and of collective expressions of the common good which are more righteous than those of the oppressor.  By doing so, those who are part of such collectives will be pledging themselves to go straight in ways that run completely counter to the crookedness of the oppressor's society.  And in a contest between the crookedness of the oppressor and the straightness to which the collective of the oppressed aspires, the winner of our submission will then be our collective straightness.  It is this creation and progressive expansion of these "spheres of straightness" which leads to long-term shifts in the balance of power in a society.  And when the oppressor reacts to this society-building with violent oppression, the oppressed are to deprive that oppression of its power by a response of nonviolence and non-retaliation (1 Peter 2:18-25).  It is this non-retaliation which aids the process of backfire or political jiu-jitsu.  

This sort of institution-building - this creation of a righteous parallel society - is much more effective than merely getting a bunch of people together to do a mass protest march.  And it is much harder to hijack.  Moreover, it can start very small.  A completely secular example of this is the permaculture movement, especially as articulated by David Holmgren.  I am thinking especially of an interview Holmgren granted to Scott Mann of the Permaculture Podcast in 2013, in which he stated his view that the best way to start a revolution (in a positive sense!) is to create working, replicable small-scale models of the attractiveness, viability and success of a revolutionary lifestyle.  However, he believed it is a waste of time simply to get a large group of people together to "shout more loudly" at the holders of power in order to pressure them to pull the levers of power in the ways demanded by the shouters.  In other words, it is a better use of our time to build local expressions of the world we do want than to agitate in mass protest to try to stop the world we don't want.  This mindset can also be seen in the insistence by Mohandas Gandhi on the importance of the "constructive program" and the development of swaraj (that is, "self-rule") as an essential part of strategic nonviolent resistance.  And this mindset was a prominent part of the Polish nonviolent resistance against the Russian-backed Jaruselski dictatorship in the 1980's.

Let's conclude by mentioning some possible hindrances to the creation of this kind of liberated space.  First, there is the hindrance of ignorance.  This is why it is essential for those in a struggle group to read books!  Read the history, theory and practice of strategic nonviolent resistance!  Second, there is the hindrance of passivity - a passivity of victims who refuse to acknowledge that the continuance of their victimhood is their own fault, and who therefore refuse to take it upon themselves to begin their liberation.  An outgrowth of this passivity is "Uncle Tom-ism," the motive behind the continued selling out of struggle leaders by members of oppressed groups who refuse to take responsibility for their own lives and who look to their masters for a little extra spending money.  (Do thirty pieces of silver sound about right?)  Remember that the Good Book commands us to come out of Babylon, not to sell ourselves or each other to Babylon or to "try to get ahead in an oppressive system" as someone said to me a few years back.  Those who continue to lean on Babylon for support can best be described as "shiftless", a word which Charles Payne used in his book I've Got The Light of Freedom to describe the Uncle Toms and Aunt Tammys whose actions threatened to undermine the work of SNCC in the Mississippi voter registration struggles of the late 1950's and early 1960's.

But some would say, "Well, our people have been oppressed so long that we can't create spaces of self-determination for ourselves!"  As an African-American, I am mindful of African-Americans who say this about our people.  My answer is this: the Indians prior to Gandhi were at least as bad off as many of us, and yet under Gandhi's leadership, they won the freedom to rule themselves.  Let us not be shiftless.