Big Feet In Little Shoes?

A few weeks ago, I listened to a stimulating and informative lecture from the 2013 Fletcher Summer Institute of the International Center for Nonviolent Conflict.  The title of the lecture was "Economic Self-Organization By Movements," by Tufts University Professor Kim Wilson.  Professor Wilson described in detail the risks and dangers that await indigenous peoples in developing countries when they are enticed by pushers of Western models for financing family, group or village economic ventures.  She also described the innovations which have been created by indigenous peoples for creating secure ways to pool their savings.

But she also gave her audience a warning, namely that Western corporations and NGO's have co-opted some of these innovations and have used them as means of continuing to rob indigenous populations of their savings, or as means of continuing to bring these populations into financial indebtedness to the West. 

Her warning was brought again to the forefront of my attention this week, as I heard about an Arizona-based cooperative called Anyshare, which seeks to help people throughout the United States connect with each other to form "sharing communities" - for a small fee, of course.  It's nice that they call themselves a "cooperative."  But I think that many of the social advantages of a cooperative - including an effective say in the direction of the cooperative - are best realized when the so-called cooperative is truly local (as in, an organization whose members don't have to travel more than a few miles to physically touch each other's hands).  This also ensures that the number of members in the cooperative does not drastically exceed Dunbar's Number.  Thus, if I want to form a "sharing community", I am much more likely to walk down the street to talk to my neighbors than I am to rely on an organization that is based in a state over 1,000 miles from where I live.  (I don't live in Arizona.)  The trouble I see with Anyshare or any other organization that seeks to capitalize on a social movement is that once that organization grows beyond a certain size, it stops looking like a homey, affectionate, well-worn collective of friends, and starts looking like...a corporation... (Sorry, REI.) 

I think Professor Wilson's warning is especially relevant in these days, in which many people are beginning to build alternative or parallel institutions as part of a campaign of nonviolent resistance to the regime currently in Washington.    Those who want to watch her lecture can see it here:

Those who are involved in building parallel institutions should beware of middlemen who "wanna get big" at the expense of the people whom they are supposed to be helping - especially when the middlemen are far away from the people they are trying to help.

A Coalescing Resistance

This post will have to be short.  I've been very busy over the last few days, and things are starting to move rather fast.

A number of nonwhite engineers and other degreed professionals (including myself) in my area have gotten together to start a volunteer group engaged in building parallel institutions.  We had our first meeting this weekend.  The initial focus of our group will be on providing a parallel option for educating low-income youth in our area.  It will be an all-volunteer, self-funded venture, provided free of charge.  As we are able to be successful in this venture, we intend to branch out into other ventures, such as helping low-income neighborhoods become more economically self-reliant.  We will be creating a blog in the next few months or so to document our efforts.  Although we the volunteers are nonwhite, our offerings will be available for all low-income people, regardless of color or national origin.

I have also discovered other resistance groups in my area, and we will be getting together next month for a series of presentations on nonviolent resistance.  And I have discovered a volunteer group which recently put on a presentation designed to help people who have to live outside.  (That's the homeless population, in plain English.)  They also provided resources on health care options for the homeless.  I intend to network with this group and have an idea exchange with them.

Lastly, in the next few weeks I will hopefully develop a flyer titled, "The Resistance Lifestyle," containing tips on how people can develop their own networks of self-reliance while withdrawing as much as possible from the formal economy.  (Thanks very much, Aimee and CZBZ for your frugal living tips.  I will incorporate some of them into the flyer.)  And I and others will be handing out these flyers in as many places as possible.

That's all for now.  (Speaking of self-reliance, I have to run and buy a half yard of compost for my garden.)  Have a good week!

The Recovery of Subversive Virtue

About eight or nine years ago, a social movement came into existence in the United States.  It was not a particularly political movement, nor was it strategically planned, or even intentional.  Its birth was simply the result of the economic conditions which prevailed at that time, namely, very disruptive energy prices, a real estate bubble, and an overload of personal debt, especially among recent college graduates and other young people.  One word characterized that movement, namely, frugality.  This movement spread, not only by word of mouth, but by many websites and blogs, such as the Festival of Frugality blog ring, "How to Survive on $12,000 a Year," and "How I Live on Just $12,000 a Year," along with news articles such as "The Secret to Living Well on $11,000 a Year," "Living on $10,000 a Year Requires A Certain Ingenuity," and "How to Live on $10,000 A Year."

Evidently this movement grew to such an extent that it attracted the serious attention of the holders of concentrated wealth and economic power at the top of the economic heap.  For a number of op-ed pieces started coming out in major media outlets which warned Americans that frugality was a "threat to the economy" and a "threat to recovery."  I won't give you an exhaustive list, but there were such pieces as, "Frugal Americans Hurt Economic Recovery" (courtesy of Fox News, of course!), "How Shopping Is Good for The Economy - And Your Soul" (I kid you not!), "Frugality Is Bad For The Economy," and "Consumers Turn Frugal, But Economy Could Wither." There was also another, sideways attempt to derail the frugality movement by re-defining what frugality actually means.  Namely, it was an attempt to change the definition of frugality from "living only on that which you need" to "saving as much money as possible in your purchases - by taking advantage of coupons, promotions, sales, etc."  Many supposed promoters of frugality thus switched from warning people to stop buying stuff they didn't need, to trying to get as much stuff as possible via coupons and other means.  (For a present-day example of re-defining "simple living," you might try looking here.)

The fact that the owners of major media outlets felt the need to spend print space and air time trying to discourage frugality says something about the power of frugality as a threat to the current established economic order.  And as I have recently been thinking over the details of this movement, I have been struck by certain observations.  Firstly, that frugality, along with other social virtues, has been a particular threat to Western societies from the time of the Roman Empire.  I think of the Christian Church from the first century to the third, and I see how the peaceful, nonviolent obedience to the commandments of Christ must have threatened such a cruel military empire as that which the Romans had built.  Indeed, in his book Subversive Virtue: Asceticism and Authority In the Second-Century Pagan World, author James Francis lays out this threat, and describes how the leaders and academics in charge of defending Roman values ridiculed such Christian virtues as asceticism, voluntary poverty, and communalism.  (They also attacked non-Christian ascetics.)  Of course, even a casual reading of the New Testament would reveal the roots of the radical values embodied by the proto-Church - as seen especially in the Lord's encounter with the rich young ruler, the Lord's denunciation of the Pharisees, the radicalism of Luke 14 and Luke 16, and the denunciation of the rich in James 5.

However, the Roman Empire succeeded in co-opting key elements of the Christian community, and one of the casualties of that co-opting was frugality and the rejection of materialism.  (For a look into how this happened, you might try looking here.)  Other virtues that died by the way were pacifism (the outright rejection of violence) and communalism.  I don't have time to describe the entire arc of the ensuing battle between materialism and voluntary simplicity since those times, but I do want to focus on another period in the history of the Church in which the recovery of New Testament virtues threatened to shake an existing social order.

That period began with the conversion of Peter Waldo to Christianity during the mid to late 12th century.  He founded a group within the Catholic Church who came to be known as the Waldenses or Waldensians, and they took the Scriptures seriously enough to actually try to live by the New Testament.  Among the elements of their fundamentalism were the following:

• The priesthood of all believers
• The need to give the Scriptures to people in their common language instead of a language (Latin) which most people could not understand
• The need to live a life of voluntary simplicity, also known as voluntary poverty.

Just about all of the Waldensian doctrine and practices got them into hot water with the Catholic Church.  But the voluntary poverty of their preachers was a particularly troubling thing to deal with, because it made the wealth of the Catholic clerics look very bad by comparison.  The Catholic Church met the nonviolent threat of the Waldensians with violent repression.

What has been described above is not confined only to societies that have been exposed to Christianity nor to people who act solely from Christian values.  Frugality continues to be regarded as a terrifying threat to those who hold concentrated economic power in a society based on buying and selling.  It is only fitting that in these days, frugality should be revived as a subversive virtue.  I am glad to see that there are Christians who have been in the forefront of this revival, as seen in "Toward The Revival and Reform of The Subversive Virtue: Frugality," by James Nash.  (One of the subsections of his paper is titled, "Frugality As Economic Subversion."  (I like that!)  There is also "Voluntary Simplicity and Voluntary Poverty: Alternatives To Consumer Culture" by Malgorzata Poks. 


Frugality, or voluntary simplicity, or voluntary poverty - no matter what you call it, the widespread practice of such a way of living can shake a murderous, materialist society to its core.  (See this, this, and this, for instance.)  Therefore, it is an especially relevant way of living just now - in a world in which the majority of the world's people are now being ruled by greedy strongmen, including the regime of our 45th President.  The mass adoption of frugality by a society can bring down dictators who rule that society and the wealthy corporations that put those dictators in power.  And here's the good news: you don't have to sell everything and move to a gold-plated off-grid doomstead in Montana to live a frugal life.  It can be done right where you are, if you know how to think strategically about your situation.  In fact, the chances are good that over the next months and years, you will be forced to live such a life whether you want to or not.

The Vulnerability of Oil

During the last century, Western culture imported from Asia a number of Oriental concepts of physiology which have influenced our understanding of medicine, analgesia and hand-to-hand combat.  One of these is the concept of "pressure points."  These points, identified by Asian medical practitioners and martial artists over several hundred years, have been held to be points on a human body where the skillful application of pressure or force could produce widespread bodily effects - for good or for ill - even over organs which did not seem to have a direct connection to the point on the body where external pressure or force was being applied.  The efficacy of the use of these pressure points has been debated between Eastern and Western practitioners of medicine and martial arts, as well as the mechanisms by which such points are supposed to work.  (For an interesting take on the subject, please see this.)  Nevertheless, it can no longer be disputed that there are localized regions of the human body where the application of external pressure or force can produce dramatic effects throughout the entire body.

The body is an integrated whole made of many, many individual cells.  And in the same way, human societies function as integrated wholes made of many, many people.  It is therefore not surprising to discover that entire societies have points where the application of force or pressure can produce widespread effects for good or for ill.  Moreover, as time passes, one or more of those pressure points may become especially sensitive to pressure.

Take a society's energy supplies for instance.  (And here I am getting back to the roots of this blog.)  When those supplies of energy (or other limiting natural resources) are abundant and easy to extract, it is possible for a society's economy to grow, and for its wealthiest members to grow ever richer as long as the rate at which they increase their riches is not so great that they impoverish everyone else in the society.  But suppose the supplies of energy become scarce or the cost of extracting those supplies grows to such an extent that it becomes a significant fraction of the total amount of energy contained in the supplies that are extracted.  Then there is the possibility of significant - er, ahem, drama - depending on how dysfunctional the wealthiest members of the society are.

For instance, the holders of concentrated wealth (and hence, of economic and political power) at the top of the society might be reasonable, moral, decent people.  In that case, they might choose to inform their society of the change in conditions, and to consciously lead their society toward a healthy, righteous, realistic adaptation to the changed conditions - an adaptation which was designed to be as healthy as possible for as many people as possible.

But suppose the people at the top of this society were disturbed and dysfunctional.  Then they might try to play a zero-sum game on everyone else in their society by continuing to try to increase their wealth and power at everyone else's expense.  And they might try to cover up the root cause of their society's impoverishment by scapegoating segments of their population in order to divide the lower rungs of their population against each other.  They might also try to mislead their population into believing that there was some magical formula which could make the good times of consumption and material excess last forever.  But while they continued to waste valuable time on these maladjustments to reality, that reality would continue to take ever-bigger bites out of their daily life.  In the end, they might wind up like the Norse who tried to colonize Greenland several hundred years ago.  (For a couple of perspectives on those Norse, you can refer to this and this.)

That seems to be the society we live in right now in the U.S.  We have a President who heads a regime of asset-strippers, most of whom also are enthusiastic in their support of our President's trashing of the environment and scapegoating, stereotyping and threatening of various nonwhite ethnic groups in the U.S. and abroad while they strip the assets of an entire nation right under our noses.  And among them are voices insisting that they have a magical formula that will return us to the good times of consumerism and material excess if only we follow their formula.  Some of those voices belong to the biggest players in the market of Big Oil, who have insisted that the U.S. can achieve "energy independence" if only this nation removes all environmental restrictions that stand in the way of maximum profits for Big Oil.

But is this claim reasonable?  Even as far back as 2013, the German Energy Watch Group had stated that the worldwide peak of conventional oil production had already happened by 2008, and this agency predicted that the global peak in total petroleum liquids production would have passed by 2016.  (What they say about the picture for coal production in the U.S. is also not very comforting.)  Moreover, a curious thing has happened throughout the world, and especially in the U.S.  Because of the huge amount of debt overloading the global financial system - especially in the U.S. - the ability of increasing numbers of the population to afford high-priced petroleum products has decreased, even as the costs of extracting petroleum have risen.  Some analysts indeed say that the costs which oil companies must pay to extract oil have risen above the level at which most consumers can afford to buy the products made from oil.  One such analyst used some rather colorful language last year to describe what was happening to oil producers when oil prices were between $20 and $30 a barrel.

Now we live in a time in which oil prices have recovered to the range of $53 to $55 per barrel, due primarily to OPEC announcements of production cuts.  However, oil inventories remain very high, and U.S. production has increased, moderating the effect of OPEC cuts.  In addition, there are signs that Russia is not complying with the OPEC agreements to cut production to prop up prices.  The factors which have been causing oil producers (including nations that depend on resource extraction for their revenue) to start bleeding to death in a time of low oil prices are still present.  (See this also.)  And there are signs that the current oil price rally will not last.  The problem is that oil producers cannot meet their obligations to stockholders (for private oil companies) or citizens (for resource extraction-dependent nations), or pay down the principal and interest on their debts, or cover their extraction costs, for anything under $45 to $50 per barrel.  This is why the oil producers cannot cut their production by very much even at low prices, for production cuts mean revenue cuts for these producers.

Which leads to a bit of a problem for these producers, many of whom were instrumental in bringing about a Trump presidency.  They might despise the economic status, environmental policy, language, or skin color of a great many people in the U.S., but there is one color they do like:

Many of us who are among scapegoated groups or who are on the lower rungs of American society or who don't want our environment destroyed have pieces of paper that look like this.  We may not have as many as the asset strippers at the upper rungs of society - but they need our pieces of paper in order to prop up their claims to wealth.  We can withhold this paper if we choose, and if we are willing to do the work needed to live without certain things.  How would things be if U.S. petroleum demand were to continue to decline in 2017 - not only because of the factors listed above, but also because the people at the top of American society had made the rest of us angry enough to engage in massive economic non-cooperation?  Let's say that the majority of us traded tire rubber for shoe leather for the majority of our trips, and that we worked out our anger by striding energetically down sidewalks instead of driving.  The oil majors were among the entities who helped to transform the United States from a one person, one vote society into a one dollar, one vote society.  How much pressure could we exert on these people by taking away a few of their dollars in order to sway some of their votes?

The Resistance Languages

I have a general theme that I began in my last two posts, but this week I feel the need to digress a bit.  In my recent writings I have covered the various categories of nonviolent resistance tactics as outlined by Dr. Gene Sharp.  These include the categories of protest and persuasion, noncooperation and nonviolent intervention.  Nonviolent protest and persuasion is usually the weakest of the three categories of resistance, with the other two categories being much more powerful when skillfully executed.  However, sometimes one comes across methods and tactics which are able to skillfully and effectively express all three categories of resistance.

I'd like to present two such methods in this post.  The hostility of the Trump regime to nonwhite peoples and cultures is very well-known.  Trump represents the naked id of a certain fascist, supremacist element of the Global North.  This element is characterized by a desire to destroy all other cultures and their peoples.  This element feels intolerably threatened by the existence or close proximity of people with dark skin who speak a language other than English (or Russian or German or French if you happen to live in those countries).   Unfortunately, all three branches of the U.S. Federal Government are now controlled by members of this fascist element, who also control many of the largest corporations in the world.

So...what if those in the U.S. who are part of the resistance to this regime decided to learn some of the languages of the oppressed?  What if they decided to use these languages as their main way of talking with each other?  What if the resistance began to learn some of the cultures of the oppressed and to deliberately adopt these cultures?  What if, for instance, those in the U.S. who oppose the Trump regime learned Spanish, or Arabic, or Vietnamese, or Hindi, or Korean, or Chinese, or Swahili?  What if they began to talk publicly to each other in one of these languages instead of English?  What if they used one of these languages instead of English when writing emails, memos, and letters (o entradas de blog)?  What if, for instance, researchers and academics at universities and labs started writing technical articles primarily in Spanish or Swahili?  That's not nearly as far-fetched as it sounds.  Spanish is very well suited for technical writing.  (In fact, the Latin American School of Medicine, which trains some of the best primary care physicians in the world, does all of its teaching in Spanish.)  And for the last four decades, the use of Swahili for technical and academic writing has been growing.  (See this and this also.)  The same things can be said of the other languages I have listed.

Imagine how well such actions would serve as a means of both nonviolent protest, social (and potentially economic) noncooperation, and nonviolent intervention!  For one thing, if you and your friends started speaking and writing in one or more of the languages of the oppressed, you would annoy the living daylights out of any bystanders who happened to be bigots.  For another thing, if anyone wanted to join in the conversation, he or she would have to have the humility needed to learn another language - thus also learning to see the world from another point of view.  Seeing things from new points of view is frequently very good for people.  A third benefit is that you would drastically increase the costs which the State would have to pay in order to do surveillance on you.  A fourth benefit is that you would make a whole new set of friends - people now demonized by right-wing media would suddenly become more human in your eyes by your learning to speak their language, as the social distance between you and them was reduced and you began to see them as they truly are.  Lastly, by speaking and thinking in one of the languages of the oppressed, you would be declaring your withdrawal from the dominant oppressive culture and your intention to be part of an alternative to that culture.  Who wants to learn with me?

There is something else resisters can do as well.  The Trump regime has been breathing fire about deporting massive numbers of Hispanics from the U.S., and of drastically expanding the grounds for deportation.  Many of the targets of his deportations have been adults with small children or spouses who are American citizens.  At this time, we can reach out to the families who have been bereaved of one or both parents by deportation - by providing food, care (including foster care) and other material resources to them.  And when they are sent to deportation hearings, we can volunteer to walk with them, to go with them to their hearings, to document what is done during those hearings, and to report it to the world.  This too achieves more than one resistance goal, as it is both a method of nonviolent protest and a method of nonviolent intervention.

Over the next few months, I will begin writing about some technical, volunteer-based initiatives that I am organizing in my community to help people who are currently without help.  I will be describing in technical terms some of the approaches we are trying, and documenting the results.  When I publish these posts, I will try to publish them first in one of the languages of the oppressed.  (I know people who can translate for me.)  A few days after publishing each of these posts, I will also post an English version.  Mira este espacio.

The Road Between Before And After

Most people in America have been exposed to Before and After ads - ads designed to make you dissatisfied with the "You" of the present moment.  These ads usually contain Before and After pictures - the "You" before your desired change, before you send away money to get the thing (exercise equipment, exercise plan, financial advice book, space in an addiction treatment center, prayer cloth, etc.) that will transport you effortlessly from Before to After; and the "You" all glamorous and happy after your "change."  But there's one small catch.  Because most of these Before and After solutions don't force you to  fundamentally change yourself, your stay in the land of After is usually short.  It doesn't take long before you wind up back in "Before."

The lesson in this example is that a permanent relocation from Before to After requires a personal change - often a deep and permanent change - in the way you live your life.  Usually that change is costly.  So is the change of an oppressed people from a condition of oppression to a condition of freedom, the change of a dictatorially run society to a society free of oppression.  That change requires some necessary first steps, such as:

• Strengthening oneself and one's people to be self-reliant
• Creating your own, personally owned alternatives to the oppressive system that is destroying you
• Withdrawing your support from the oppressive system by ceasing to rely on it

These steps are exactly the same sort of steps that a battered woman must take to free herself of her batterer.  For as long as she relies on him in any way, she makes herself vulnerable to further battering.  As the steps listed above constitute the necessary first steps of "going No Contact" with an abusive intimate partner, they are also the necessary first steps an oppressed people must take in destroying the hold exercised over them by a dictatorial government.  To quote Gene Sharp:

"Under the dictatorship the population and civil institutions of the society have been too weak, and the government too strong. Without a change in this imbalance, a new set of rulers can, if they wish, be just as dictatorial as the old ones."  

And,

"Dictatorships usually exist primarily because of the internal power distribution in the home country. The population and society are too weak to cause the dictatorship serious problems, wealth and power are concentrated in too few hands. [Emphasis added.]  Although dictatorships may benefit from or be somewhat weakened by international actions, their continuation is dependent primarily on internal factors."

That second quote accurately describes what has happened, not only in the United States, but throughout the developed world.  Those who have power over the global industrial economy revised the rules of predatory capitalism to such an extent that they were able to concentrate an overwhelming percentage of that economy's wealth wealth in too few hands.  Then they started buying governments and began changing those governments into tools for lining their own pockets even further.  And they bought most of the world's media and turned it into a pulpit for preaching the propaganda that the government as a guardian and promoter of the common good was an evil thing.  The results of this include such things as the Citizens United verdict by the Supreme Court, which was the last step in turning the United States from a "one person, one vote" society into a "one dollar, one vote" society.  The results also include the presidency of Donald Trump.

What then does it look like for ordinary people to start the first steps of breaking free from a dictatorship?  Let's examine each of these steps in turn.

Strengthening yourself and your people to be self-reliant first requires the willingness to look long and hard at your situation.  It requires the willingness to do a thorough strategic assessment of your situation and the threats that you face.  You must put as much effort into this assessment as a wise general would put into the assessment of battlefield conditions before he send his troops into the fight.  Then you must have the willingness to make yourself as smart and as capable as possible in order to deal with the challenges you face.  The future does not belong to the stupid!  You've got to hit the books and learn such things as math, basic sciences (including biology), principles of engineering, and techniques of crafts and skilled labor.  You must also learn the history, strategies and tactics of nonviolent struggle - a method of struggle which is both much more complex than armed warfare and much more effective when skillfully executed.  Even the great Chinese general Sun Tzu recognized the value of being able to win without fighting.

Part of your initial assessment of your situation should consist of figuring out how much of the oppressive system you can do without, and learning to need as little as possible from that system.  Then you will be able to create alternatives to that system that are within the means of yourself and your people.  If you now believe you need as much bling as your money can buy, you may want to re-think that.  Do you really have to drive everywhere by yourself?  Do you really need a big-screen TV that can play movies and be turned into a gaming console?  Do you really have to eat out all the time?  Would it not be more sensible, rather, to live as frugally as possible so you can pay down your debts as fast as possible?

Having strengthened yourself and your people thus, you are now prepared to create your own, personally owned alternatives to the oppressive system that is destroying you.  Here I must warn you that those alternatives will require more personal time and work from you than the current system seems to require.  And they will require you to physically work with other human beings.  But they will cost you less in actual terms.  One of the attractive parts of the current system is that it is so convenient to use, and you can use it without having to interact with other people.  Indeed, one of the ways the current system induces you to depend on it is by making you addicted to "convenience."  But what if, say, instead of driving everywhere by yourself, you took public transit? Or, say that you lived in a place which did not have a good public transit system or was not easily walkable, and yet you made friends with your neighbors so that you could carpool and combine errands that required driving?  Or, say, instead of driving several miles to take your kids to basketball camp, you started a basketball league in your own neighborhood?

And these things are but baby steps compared to some of the things you could do - especially if you were willing to rub shoulders with neighbors and with people you would not normally associate with, if you were willing to reduce the atomization and social distance that separates you from your fellow humans.  (I saw a good example of social distance and atomization recently - a sign next to the front door of a not-quite-McMansion which read,

"DO NOT KNOCK OR RING DOORBELL UNLESS -

YOU HAVE  BEEN INVITED,

YOU ARE JESUS RETURNING

OR YOU HAVE A WARRANT.

DO NOT DISTURB!"

Nice neighbor, eh?!  I wonder if he's ever threatened to shoot anybody.)

Creating alternative systems which reduce social distance between diverse participants is one of the required steps in building a successful movement of nonviolent struggle.

By taking the first two steps, you are automatically taking the third step, which is withdrawing your support from the current system by ceasing to rely on it.  What might this look like?  Maybe like a group of neighbors, each of whose households has devised a strategy for living on $1000 a month or less, who rely on each other to meet as many of their collective needs as possible without relying on money, and who decide that they like such an arrangement so much that they are willing to live this way for the long haul.  (And there are a number of resources available, both on line and in many communities, for people who want to learn to live cheaply.  But be warned - cheap living will require a permanent attitude adjustment.) Groups of such people who had extra funds left over each month would be in an ideal position to help groups of people who are struggling, thus strengthening the resilience of their entire community.  They would also be in an ideal position to to begin applying what Gene Sharp calls the methods of nonviolent noncooperation and nonviolent intervention - methods which are much more powerful than nonviolent protest in waging nonviolent struggle.

The Power of Decentralized Resistance

I've been enjoying listening to some talks by Jamila Raqib, who is Executive Director of the Albert Einstein Institution and a Research Affiliate of the Center for International Studies at the Massachusetts Institute of Technology.  In one of those talks she made a point about the nonviolent struggle waged in the American colonies for over ten years which granted de facto independence to many of these colonies months before the start of the Revolutionary War.  Her words got me thinking (and Googling) for more information.

In my search, I ran across a book (which, I must admit, I haven't read yet) called The First American Revolution - Before Lexington and Concord, by Ray Raphael.  In reading various summaries and reviews of the book, I came across some surprising information about the decentralized, grassroots nature of the vast majority of the resistance in Massachusetts to British rule.  No matter what one thinks of the aims of the revolution itself, one can't help but appreciate the wealth of information captured by recent historians about the ordinary acts of social and political disconnection by ordinary citizens which weakened and eventually destroyed de facto British rule throughout many of the colonies.

According to one source, the points made by Raphael concerning the revolution in Massachusetts are these:

• The revolution was strongly democratic, and therefore highly decentralized.
• Because the revolution was decentralized, it was ubiquitous (in other words, it sprang up everywhere, "taking place everywhere and at once without any central organization, specific times or geographical locations.").
• Many of the revolutionaries were people who had had their voting rights taken away by the British.  Hence, the strong commitment on the part of these revolutionaries to participatory direct democracy among themselves at the local level. 
• The revolution occurred without bloodshed.
• Because the revolution was decentralized and ubiquitous, it was extremely hard for centralized British authorities to counter, or even to understand.  

To the British governor and his superiors, it must have seemed as if they were being eaten by a school of piranhas - a diffuse resistance which was highly effective in drawing economic and political (but not physical) blood, yet which presented no easy target against which the British could concentrate their forces.

This presents an important lesson in the power of everyday resistance.  A grand strategy of resistance is very important, and a wise and well-executed strategy by a wise leadership insures the success of a resistance movement.  Yet ordinary everyday resistance is also very important, even though acts of everyday resistance are not likely to make it into the news or the history books.  Such everyday resistance was used by the Estonians, Latvians, Lithuanians, Poles East Germans, Hungarians and Czechs in their struggle against Russian Soviet occupiers in the latter half of the 20th Century.  (See this for instance.)  Such everyday resistance is also part of a manual for civilian-based defense published by the Lithuanian government in 2015 and designed to help Lithuanians foil any future Russian attempts to invade their country, whether that threat comes directly or through "hybrid warfare."

There is just one cautionary point I want to make about everyday resistance, as it is defined and has been studied by political scientist James Scott.  His catalogue of acts of everyday resistance includes acts that most societies would consider criminal, such as arson, sabotage and theft.  I don't think these acts should be part of the toolbox of tactics of nonviolent resistance.  The reason why I would exclude such acts is that criminal acts - even if they are nonviolent - weaken the mechanisms by which nonviolent resistance removes the pillars of support of a dictatorship, in much the same way that violence weakens nonviolent resistance.  Those who engage in such criminal acts give the oppressor an excuse for his oppression.  Instead, nonviolent resisters should be guided by the following principle: "...let none of you suffer as a murderer, or a thief, or an evil doer..." - 1 Peter 4:15.

That still leaves many very legitimate acts of everyday resistance that can be employed.  (See this and this, for example.)  Using your imagination and creativity can be a lot of fun here.  In a future post I will describe an an idea that recently came to me for just such an act of everyday resistance.  Let's explore how to take bites out of the Trump regime, shall we?