All posts by CPNN Coordinator

About CPNN Coordinator

Dr David Adams is the coordinator of the Culture of Peace News Network. He retired in 2001 from UNESCO where he was the Director of the Unit for the International Year for the Culture of Peace, proclaimed for the Year 2000 by the United Nations General Assembly.

Love and Nonviolence in the Time of Coronavirus

TOLERANCE & SOLIDARITY .

An article by Ken Butigan in Common Dreams (licensed under a Creative Commons Attribution-Share Alike 3.0 License)

The COVID-19 pandemic has ground the world to a halt.  While Hubei province in China has begun to recover, it has done so by locking down sixty-million people and severely disrupting the patterns of life and work there.  The rest of the world is generally behind the curve in its response, with the number of cases skyrocketing and a few countries courageously taking the same drastic measures that the Chinese did toward containment and mitigation.  The United States has declared a national emergency, but the pivotal strategy of testing is severely lagging. Quite likely, the next weeks will see a dramatic increase in cases and deaths.. .

How, then, does this crisis sharpen our choice for a culture of active and life-giving nonviolence?  Doesn’t it, instead, point to a future of epidemics, social disruption, economic chaos, and an increase in the politics of fear?

There is no question that the current catastrophe could worsen an already grim trajectory of climate change, poverty, racial injustice and militarism. It could feed the flames of authoritarianism and regimes of surveillance, even as it could drive long-term economic dislocation, with harsh impacts in the lives of people everywhere.

At the same time, however, this crisis is so global, so encompassing, so pervasively universal—touching virtually every person on the planet—that it not only begs for an immediate and comprehensive response, it cracks open the possibility for a long-term cultural and planetary shift toward a more just, peaceful and sustainable order.

It is the magnitude of this cataclysmic predicament that directly confronts us, willingly or not, with the choice Dr. Martin Luther King, Jr. specified for humanity half a century ago—nonviolence or nonexistence—and prompts us urgently to discover a way forward drawing on nonviolent methods toward a more nonviolent world.

While combating this pandemic with xenophobia and “us versus them” nationalism has been the reaction of some, the reality is that, if we are to survive this crisis effectively, it will require comprehensively nonviolent cooperation and approaches.  We are already seeing these in action.  When the people of Wuhan and Italy—and now Spain—join in the radical social-distancing of staying home for weeks, they are not only protecting themselves, they are engaging in a powerful, nonviolent action of social responsibility and solidarity. When societies take rapid, extraordinary steps to mitigate the shock of job loss or the expense of testing, they are pursuing nonviolent strategies—nonviolent because they resist the violence of exclusion or indifference while fostering healing and unity.  Even as we find ourselves in the midst of this disorienting and surreal disaster, we are often responding instinctively with empathy and compassion.  No doubt, this nonviolent energy, extended to the entire world, will be increasingly needed as the scale of this catastrophe becomes clearer over the next weeks and months.

Nonviolence is organized love.  A constructive force, an active method, and a powerful way of life, active nonviolence is the power of creative love unleashed to relieve suffering, to struggle for justice, and to nurture a world where everyone counts.  Now more than ever this energy is urgently required to respond to the world of hurt that the COVID-19 tsunami is leaving in its wake—the growing number of people struck down with the virus; the keen grief of those who have suddenly lost loved ones; the overwhelmed health-care systems and providers; but also those caught in its financial wreckage, including minimum wage workers who suddenly have no income; small business owners with raser-thin margins forced to shut down; and, most palpable of all, millions at the margins who have no safety net, no resources, no health care, no recourse.

The present world of pain not only presents an emergency requiring an immediate response, it throws in sharp relief the need for dramatic social change.  We have not built a world that is up to effectively dealing with this challenge. This moment of what we might call “pan-suffering”—agony reaching deeply into the lives and societies across the globe—is revealing the need for societies and systems capable of handling such transnational emergencies while providing for those most impacted by them.

From “War Footing” to “Nonviolent Mobilization”

While the metaphor of “going to war against the virus” crops up in many media reports—“Every college and university is on a war footing about this and are trying to assemble as much information as possible” (LA Times); “New York adopts war footing to ready hospitals for virus surge” (Bloomberg News); “Trump’s national emergency declaration, corporate partnership put U.S. on war footing vs. coronavirus” (Boston Herald)—the strategies in place, and the ones that will succeed, are anything but those of war-fighting.  When the media reach for a term like “war footing,” they are falling lazily into a traditional groove for describing a concerted, society-wide strategy for mobilizing people and resources to solve a monumental problem confronting the nation or the world. 

If, in fact, defeating COVID-19 will most effectively happen through nonviolent strategies, it is best to reach for a metaphor that both implies this and minimizes the possibility of violent counter-measures (as in the “war in Iraq” or even policies that have taken on this signifier, like “the war on drugs” or “the war on poverty”).  Rather than the metaphor of war, it is better to take on a metaphor from the world of nonviolence, for example, “nonviolent mobilization”: inviting people across our societies to tap their power for love, mercy, peace and nonviolent change in a comprehensive and collaborative way.  Truly ending this epidemic will require a common vision of, and policies supporting and fostering, unity, cooperation and healing.

The more we take steps now in the spirit of nonviolent transformation, healing and connectedness, the more we will glean lessons for going forward as a society and a planet.

These lessons—for example, that health-care for all lessens the spread of epidemics; that an economic safety-net for all buffers the shocks of such catastrophes; that our limited resources should be poured into meeting the human needs of all instead of military systems that buttress “us versus them” geo-politics—will point us toward and serve as a foundation of a nonviolent shift that our nation and our world desperately needs.

Pace e Bene

While many of us may have long been thinking along these lines, it is in these moments of shock and peril that we can find the gumption to take the concrete steps for making this shift a reality.

In addition to teaching at DePaul University, I work with Pace e Bene Nonviolence Service, a thirty-year-old organization spreading the power of nonviolence. Pace e Bene (“Peace and Good,” a greeting used by St. Francis of Assisi) has long been working for what Joanna Macy calls “the great turning.”  Since 2014, we have been collaborating with a growing community of sisters and brothers in the US and around the world to take steps toward building and nurturing a culture of active nonviolence free from war, poverty, racism and environmental destruction. 

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Question related to this article:
 
How can we work together to overcome this medical and economic crisis?

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Each year since then Campaign Nonviolence has been growing—by organizing Nonviolent Cities, by facilitating trainings and workshops, by publishing books on nonviolence, by encouraging the Catholic Church to spread nonviolence (in our work with Pax Christi International’s Catholic Nonviolence Initiative), and by mobilizing nonviolent actions for a week each September, anchored by the International Day of Peace. (This year, the Campaign Action Week will take place September 19-27.)

In all of this, we have been preparing for a turning point.  Maybe it is here.

This all depends on our choice.

On the Threshold?

We can’t predict what the long-term impacts of the COVID-19 pandemic will be.  Perhaps, after it passes, we will resume the life we have always known.  There is some evidence that this is what’s happening in China, where the lessening of the coronavirus spread has seen a return to pre-COVID-19 fossil fuel consumption levels.

At the same time, there is the potential for a long-term shift.  In spite of rampant nationalistic tendencies, this disease underscores the inextricable interconnectedness of planet earth. We are all literally in this together, and that togetherness does not stop at national borders.  The healing the earth’s population in the face of this global infection ultimately will hinge on the care for all, not for some. Just as humanity began to reset its self-understanding after Apollo 8’s “earthrise” photo was beamed home in 1968—a startling image that helped us “get” that we are one borderless planet, suspended in the darkness, together—so COVID-19 shocks us into an even deeper awareness: whatever threatens one threatens all.  Our survival depends on one another.  Or, to put it positively, we are being beckoned to, once and for all, outgrow our limiting conceptions of self and nation.  Our full flourishing hinges on transcending the confining cultural and social operating systems that exclude, demonize, and reject. 

COVID-19 has deepened our understanding of the Apollo 8 image: we see a planet wounded and needy, one community of communities in need of healing, compassion, and transformation, a sacred reality calling us to the nonviolent turn. Violence will not heal this brokenness and pain. Only nonviolence—purified of violence at its very roots, as Sr, Nancy Shreck, OSF has put it—can relieve this suffering in its comprehensiveness.

Whatever the outcome, the experience of this current pandemic is likely a rehearsal for the summoning of global resolve to, once and for all, tackle the series of grave “epidemics” that are mutating and growing all around us: the epidemic of economic inequality; the epidemic of racism, sexism and homophobia; the epidemic of nationalism and xenophobia; the epidemic of militarist systems and solutions; and the existential epidemic of planetary collapse.  Our current struggle offers us the gift of both seeing the “big picture” in a new way and the invitation to shift our way of life and being in foundational ways in light of that “big picture.”

It is a vivid and compelling invitation to see anew the indivisible reality of life and, consequently, to join and contribute to the global movement for this cultural and planetary shift.

Steps Forward

The immediate question is: How can we make this choice for a nonviolent shift in the midst of the current chaos?

First, within our own lives.  As one nation after another goes into lockdown in order to interrupt the transmission of COVID-19, more and more of us will be staying put at home.  This is an opportunity to prepare ourselves for taking part in this shift. How? Instead of regarding it as a kind of involuntary imprisonment, perhaps we can envision it as a space for transformation.  In the fourth century, the first monks headed to the deserts of Egypt and Palestine to, as Thomas Merton imagined it, jump ship from the Roman Empire, which had begun to co-opt the Church.  Their life of contemplation and self-confinement was a process of being freed from empire, physically but also spiritually.  They sparked a revolution of consciousness that has rippled down to our own day. 

Similarly, let us use these coming days and weeks to take steps toward a liberation from the domination system and toward a culture of peace and nonviolence.  With intentionality, reflection, prayer and community offline and online, we can take steps to challenge scripts of fear and division and to experience healing and transformation in our lives, our relationships and in the global movement for a world where everyone counts.

In this time of anxiety, let us renew our relationship with our loved ones, even if we are in close quarters.

In this time of dislocation, let us nurture the bonds of connection and solidarity.

In this time of disruption, let us find ways to commit our lives to the healing and well-being of all.

In this time of instability, let us imagine what nonviolent practice we can take up and deepen.

A New Movement is Coming

The greatest social movement in human history is coming.  Each of us is called to join it.  It is a global movement, a movement of movements.  It is learning from the history of movements that has been accelerating over the past century.  It is rooted in the blood and tears of millions who have spent their lives throughout history clamoring for justice, working for peace, laboring for a world that works for everyone.

This movement will not appear by magic.  It requires hard work and “acting our way into thinking.”  It will be deeply nonviolent—saying No to injustice and Yes to the humanity of all, including the humanity of our opponents.

In a curious way, COVID-19 is a strange messenger.  It is calling us resolutely to join this planetary movement that is emerging.

Let us join this all-embracing movement.  We can fill our knapsack for the journey ahead by taking nonviolence trainings online, planning for action in September, imagining how your locality could become a nonviolent city—and entering the mystery of nonviolent healing and transformation.  We can ready for humanity’s next step by finding—online, or off—a small group of 4 or 5 people to reflect, study and plan together, supporting one another as catalysts for transformation, as agents of nonviolent change, as advocates for a renewed and revitalized world.

Let us commit ourselves to the dramatic, systemic transformation needed now more than ever.  The vision, principles and strategies of nonviolent movement-building will strengthen our ability and capacity as agents of nonviolent change for a renewed and revitalized world.

We do not know, yet, how the change which is needed will come about. In these days of darkness and decision, let us open ourselves to the new direction to which we are being called.

Let us choose the way of nonviolent love in this time of coronavirus.

Ken Butigan is director of Pace e Bene, a nonprofit organization fostering nonviolent change through education, community and action. He also teaches peace studies at DePaul University and Loyola University in Chicago.

global, TOLERANCE & SOLIDARITY

Mexico: Jëën pä’äm, the illness of fire

TOLERANCE AND SOLIDARITY .

An article by Yásnaya Elena Aguilar Gil translated and published by Toward Freedom (original Spanish version published by El Pais)

I write from Ayutla, a Mixe community in the northern mountains of Oaxaca, which is facing the coronavirus pandemic without access to drinking water. As we talk, think, and share ideas about what we can do in this situation, and the need to speak out about the emergency circumstances we’re in, I can’t help but think of other epidemics that have shaped the way our communities have been configured through history. The epidemics of the Sixteenth Century had a determining influence in the way that the colonial order was installed in these lands in the centuries that followed.


Family by FreeXero, used under a creative commons license.

The colony was established on a great demographic catastrophe, between the wars of conquest, the forced labor, the abuses and the illnesses. According to the calculations of John K. Chance, the author of the classic Conquest of the Sierra: Spaniards and Indians in Colonial Oaxaca, the Mixe did not return to our estimated population in 1519 until the decade of 1970. The stories and records of the impacts of smallpox and other imported illnesses in the native population are formidable, there were entire villages in which it became impossible to bury all of the dead.

The effects of epidemics on a population already exposed to war and forced labor dramatically reduced the native population. Specialists estimate that during the first great smallpox epidemic, eight million people died over a period of approximately two years. In a more conservative estimate (the numbers are still debated), 15 million people lived in these lands, and by the outset of the seventeenth century, there were but two million. In any case, it is impossible to deny that epidemics, along with war and subjugation, were a fundamental factor in the process we call the conquest. 

After the Sixteenth Century and through time, Indigenous people have faced additional epidemics. In oral tradition, tradition that lives in memory, elders from my community tell stories of those years: houses left deserted after the death of their occupants, daily fear, the anguish of not being able to carry out fundamental and necessary rituals so that the dead could set out on their voyage, these were the characteristics of an illness known in Mixe as jëën pä’äm, which translates as “the illness of fire” because of the high fevers that it caused, but which has yet to be fully identified.

The last words of my great-great-grandfather before he died from jëën pä’äm were passed on to me through intergenerational telling, his last words before entering in that state that is a bridge between consciousness and nothingness, made a reference to a quintessential story: in his childhood, he had been told of a great epidemic that devastated the whole region, and to avoid infection a family decided to take all of the corn and food they could and flee to a place where the illness couldn’t reach them.

Later I read in Edgar Allan Poe’s extraordinary tale The Masque of the Red Death that something similar happened to that family that didn’t worry about the epidemic and ate the food that they took outside the community. As is to be expected, the illness traveled with them, and no one could help them after death interrupted their enjoyment of that which they stole. Nobody could bury them and their bodies were left in the open and dried up in the sun. 

After telling this story, my great-great-grandfather asked those who were listening to him to refuse to believe the lie that the individual good is above the collective good. He gave a few more instructions, and he passed away a few days later. Soon after, his daughter Luisa, who had heard his words, fell ill as well. Before she entered into the extraordinary states that fever produces in the mind, she got engaged to my great grandfather Zacarías who, together with his neighbors and friends, dedicated himself to taking measures so as not to fall ill and at the same time, to look after her and her siblings, providing those who had the illness in the home of his fiancée with fresh water and food. My great grandmother Luisa managed to get better and she solemnly repeated the words of her father. Ever since those words have been repeated in my family with a kind of respect that is generated through repetition: the individual good doesn’t oppose the collective good, the individual good depends on the collective good.

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Question for discussion

The understanding of indigenous peoples, Can it help us cultivate a culture of peace?

How can we work together to overcome this medical and economic crisis?

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In one of the versions of the ideal capitalist world, life in common takes place within a state that only intervenes to protect private property, and in which all the services, products and necessary items for life are controlled by capital and private owners. In some anarcho-capitalist delusions, the individual, their liberty and property are the center of the regulation of life in common. In contrast, community organizations are described as places that experience the tragedy of the commons and free-riders, and communal organization is described as a structure that suppresses free will and individual desires in favor of a dictatorship of the majority.

A permanent tension between the individual good and the collective interest which frustrates and limits the individual has been instilled in the discourse. The exploitation of the supposed friction between individual and collective was sown as the seed of distrust to create anti-communist propaganda and is today used to discredit various struggles for the construction of social structures rooted in solidarity, mutual aid and communality. Liberal democracies establish an agreement with individuals, individual guarantees are recognized in constitutions and the foundations of rights in the neoliberal state is the individual and private property. This logic means that throughout history, the state has had trouble dealing with communities and not individuals, communities which claim land communally, collective entities which until recently didn’t have a legal framework from which to interact with the state.

That said, the experience of many people contradicts the preponderance of an essentialist opposition between the individual and the collective good. Gladys Tzul, a Maya K’iche’ sociologist, has explored how communal structures allow for the satisfaction of individual desires. My experience is similar. We are able to have what is needed to live our lives and to fulfill our desires and wishes is due in large part to the fact that many people collectively built classrooms, a system to distribute drinking water, and a structure to provide for parties and free leisure activities managed through communal work. 

My personal passion and interest in music found a place to flourish in the music classes and philharmonic bands that our communities collectively manage. This reveals how, rather than being in opposition, the individual good depends on the collective good. The individualism of people who don’t know those who live in the same building as them is explained because their individual good has been entrusted in an agreement they’ve made with the state; in exchange for paying a small amount of tax, they leave fundamental aspects of life, like the management of drinking water or the educational system, in the hands of the state.

When an extraordinary event takes place, in the form of an earthquake, or the state fails, as it constantly does, the lie of individualism is revealed: it becomes necessary to talk to a neighbor, to congregate and collectively face the extraordinary situation that brings to the table a notion that is negated but whose rhythm undergirds being human: we need each other. Even in very individualistic societies, the need for collectivity reveals itself in periods of breakdown: stopping the COVID-19 pandemic requires that we all participate, keeping a safe distance and washing our hands can save the lives of people we don’t know, and the actions of others can save the life of our octogenarian mother. If the propagation of the virus shows us the insides of the interrelated structures in which we live, it also shows that only collective care that can stop the pandemic.

The epidemics of the Sixteenth Century had a material historical, economic and political context, COVID-19 has appeared in the midst of a crisis of capitalism and this context will give it particular characteristics and will lead it to have specific consequences. Capitalism has needed the idea of individual success and personal merit, capitalism has held up the idea of the individual who fears a communist or communal plot which takes away his property, acquired with jealous zeal. But a virus is not private property.

In the peripheries of capitalism and the state we have learned other truths: the family who steals the corn of the collective to escape from illness is condemned to lack care and have their bodies exposed; the Mixe population that came out of the demographic catastrophe of the Sixteenth Century organized into communal structures to resist the gradual establishment of the colonial regime, and later the establishment of the state, and made life communally, which made it possible for us to remain, regardless of cruel epidemics, displacement and violence. The communal care that saved the life of Luisa made it possible that I can today share the dying words of my great-grandfather during a previous epidemic: the individual good is the collective good.

Author Bio:

Yásnaya Elena Aguilar Gil is a Mixe linguist from Ayutla, Oaxaca. Follow her on Twitter @Yasnayae. This column was originally published in El País and translated by Toward Freedom with the author’s permission.

(Thank you to Mazim Qumsiyeh for sending this to CPNN)

Latin America, TOLERANCE & SOLIDARITY

How can we work together to overcome this medical and economic crisis?

The news media are flooded with articles about the negative effects around the world of the COVID-19 virus.

Less evident in the flood of news are the warnings of the economic crisis that has been unleashed.

In the regard, here is a brief quotation from an article March 28, 2020 in Forbes Magazine, which is a journal designed to be read by the capitalist class. It is entitled “Donald Trump And The Fed Are Destroying The U.S. Dollar”.

“Potential risks of the combined cross-party rescue bill and Fed’s biggest-ever bazooka include out-of-control inflation, the dollar’s displacement as the world’s funding currency, and the complete destabilization of the U.S. financial system. The Fed pumped over $1 trillion to the system in recent weeks, with its chair Jerome Powell promising never before seen levels of money printing and so-called quantitative easing to infinity through an unlimited bond-buying program.”

An economic crash can be seen as an opportunity as well as a calamity, as described in the blogs Has the crash arrived? and A new chapter in the history of the culture of peace.

Here are the CPNN articles on how we can work together to overcome this crisis:

Latin American Congress of Research for Peace will be held virtually in August

PAYNCoP Gabon : Celebrating International Volunteer Day

Gabon: Payncop and Unesco in Support of People Living with Disabilities

30,000 back US campaign seeking Nobel for Cuban doctors

United Nations: ‘Women Rise for All’ to shape leadership in pandemic response and recovery

Feeding the people in times of Pandemic: The Food Sovereignty Approach in Nicaragua

“Listening as governance”, by Amartya Sen

Philippines: Women’s leadership in the time of pandemic

Leading by Example: Cuba in the Covid-19 Pandemic

International Fellowship of Reonciliation: Open letter to the United Nations

Navajo Nation: Seeds of Hope during the COVID-19 Pandemic

Agroecology: The Real Deal For Climate Crisis In Africa

North Africa: The Corona pandemic and the Struggle for our Peoples’ Resources and Food Sovereignty

Amnesty International: Ignored by COVID-19 responses, refugees face starvation

Work: Democratize, Decommodify, Remediate

Spain: Movimiento por la Paz launches an online course with «five paths for peace»

PAYNCoP Gabon Works with UNESCO to Combat Covid19 Fake News and Violence Against Women

Earth Day Communiqué – 22nd April 2020 Making Peace with the Earth

USA: The Rebirth of the Food Sovereignty Movement: The pandemic is reviving the push for locally produced foods

USA: How Detroit’s farms and gardens are adapting to the COVID-19 crisis

Grow your own: Urban farming flourishes in coronavirus lockdowns

The New World Citizen Laboratory, Yali Gabon and PAYNCoP Gabon join forces to raise awareness about Covid 19

United Nations: Debt-laden countries at risk, as financial markets screech to a halt

Could COVID-19 give rise to a greener global future?

Peace Education and the Pandemic: Global Perspectives (video now available)

Nobel Laureate Mairead Maguire: Do Not Be Afraid…. All Will Be Well…

Intercultural Cities: Raseborg, Finland, testing solutions to Covid crisis

From Nazra for Feminist Studies (Egypt): A Letter of Solidarity; Together, We Stand in Solidarity..To Build

A global call from Palestine Action for the Planet

Covid-19: A new organization of the world is essential (Moroccan university professor)

Gorbachev: Time to Revise the Entire Global Agenda

Coronavirus as a Chance for System Change: 5 Suggestions from Tamera

USA: A Department of Actual Defense in a Time of Coronavirus

Time to Change America

Former UK Royal Navy Commanders call for nuclear cuts to help address Covid-19 pandemic

PAYNCoP Gabon and Engineers Without Borders join forces to fight COVID 19

Cuba’s Coronavirus Response Is Putting Other Countries to Shame

Love and Nonviolence in the Time of Coronavirus

Mexico: Jëën pä’äm, the illness of fire

Defending Humanity Against the Elite Coup

IPB Statement: Call to the G20 to Invest in Healthcare Instead of Militarization

UN Secretary-General calls for global ceasefire

Coronavirus: Ministers urged to divert military spending to tackle pandemic

Uncategorized

Defending Humanity Against the Elite Coup

. DEMOCRATIC PARTICIPATION .

Excerpts from a long article by Robert J. Burrows

. . . Evidence has been published pointing at an elite coup with governments around the world introducing draconian measures severely curtailing human rights and freedoms (including those involving the internet) and destroying national economies. . . .

[One of the articles] cites the Rockefeller Foundation’s 2010 document ‘Scenarios for the Future of Technology and International Development’ with its prescient description of what is taking place now: ‘LOCK STEP – A world of tighter top-down government control and more authoritarian leadership, with limited innovation and growing citizen pushback’ . . .

[Editor’s note: The Rockefeller document describes four possible scenarios:
LOCK STEP – A world of tighter top-down government control and more authoritarian leadership, with limited innovation and growing citizen pushback
CLEVER TOGETHER – A world in which highly coordinated and successful strategies emerge for addressing both urgent and entrenched worldwide issues
HACK ATTACK – An economically unstable and shock-prone world in which governments weaken, criminals thrive, and dangerous innovations emerge
SMART SCRAMBLE – An economically depressed world in which individuals and communities develop localized, makeshift solutions to a growing set of priorities.]

In this article I would like to outline a strategic response to prevent this takeover before we find ourselves moving from a version of the dystopian society described in the novel Brave New World to that outlined in the novel 1984 that many of us read as students. . . .

I have outlined this nonviolent strategy, identifying its political purpose – obviously ‘To defend humanity against a political/military coup conducted by the global elite’ – and I have set out a basic list of 26 strategic goals, of which eleven are as follows:

1. To cause people and groups all around the world to join the resistance strategy by wearing a global symbol of human solidarity, such as an image of several people of different genders .. races .. religions .. abilities .. classes holding hands.

2. To cause people and groups all around the world to join the resistance strategy by boycotting all corporate media outlets (television, radio, newspapers, Facebook, Twitter…) and by seeking news from progressive news outlets committed to telling the truth.

3. To cause people and groups all around the world to join the resistance strategy by withdrawing all funds from the corporate banks that are supporting the coup and to deposit their money in local community banks or credit unions.

4. [Note: The editor is skeptical about claims in some of the references provided to justify a fourth item that proposes refusal to submit to vaccinations: ‘COVID-19 – The Fight for a Cure: One Gigantic Western Pharma Rip-Off’, ‘The National Plan to Vaccinate Every American’ and ‘A Serious Warning about the Toxicity of Aluminum-Adjuvanted Vaccines – Especially for Infants and the Elderly’]

5. To cause people and groups all around the world to join the resistance strategy by boycotting corporate supermarkets and by supporting small and family businesses, and local markets.

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Question related to this article:
 
How can we work together to overcome this medical and economic crisis?

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6. To cause people and groups all around the world to join the resistance strategy by participating in other locally relevant nonviolent action(s)/campaign(s) and/or constructive program activities. For this item and many subsequent, see the list of possible nonviolent actions in the document ‘198 Tactics of Nonviolent Action’.

7. To cause the workers in trade unions or labor organizations . .. all around the world to join the resistance strategy by participating in locally relevant nonviolent action(s)/campaign(s) and/or constructive program activities. For example, this might include withdrawing labor from an elite-controlled bank, media, pharmaceutical or other corporation operating in your country.

8. To cause the small farmers and farmworkers in organizations . . . all around the world to join the resistance strategy by participating in locally relevant nonviolent action(s)/campaign(s) and/or constructive program activities. For example, this might include distributing farm produce through (existing or created) grassroots networks to small and family businesses as well as local markets rather than through corporate supply chains.

9. To cause the indigenous peoples . . . all around the world to join the resistance strategy by participating in locally relevant nonviolent action(s)/campaign(s) and/or constructive program activities. For example, this might include utilizing indigenous knowledge to improve local self-reliance in food production and in other ways.

10. To cause the soldiers and military police in army units . . . wherever stationed around the world, to refuse to obey orders from the global elite and its agents to arrest, assault, torture and shoot nonviolent activists and the other citizens of [your country].

11. To cause the police . . . wherever stationed around the world, to refuse to obey orders from the global elite and its agents to arrest, assault, torture and shoot nonviolent activists and the other citizens of [your country].

. . . Conclusion

Humanity is at a crossroads it has never before faced. . ..

the vast bulk of government handouts are going to wealthy corporations. See ‘The Coronavirus Aid, Relief, and Economic Security, CARES Act Is Business Giveaway, “Handout” to Monied Interests’.

If you lack the inclination or courage to do the research to understand the nature and depth of this crisis and/or to join the struggle to resist the elite takeover of our world, you are encouraged to support those who do have the inclination and courage. If you simply believe that the ‘COVID-19 crisis’ will pass and everything will revert to how it was, it might be worth reading some political history (focusing on life in those countries that suffered or still suffer under dictatorship or occupation) or simply checking out what Israel is doing now. See ‘Americans Beware: Trump Could Emulate Netanyahu’s Coronavirus Coup’. We are already so far beyond the possibility of ‘a return to how it was’ that the only realistic question worth asking now is ‘How bad will it be?’

In short, this struggle to restore our rights, economic well-being and freedoms will not be won easily. And it will come at significant cost. But it is only if enough people are willing to risk paying that cost, and apply their energy strategically, that this struggle for our humanity can actually be won.

I intend to do everything I can to ensure that we succeed. I hope that you will too.

About the Author: Robert J. Burrowes resides in Australia and has a lifetime commitment to understanding and ending human violence. He has done extensive research since 1966 in an effort to understand why human beings are violent and has been a nonviolent activist since 1981.

DEMOCRATIC PARTICIPATION, global

“Education Nobel”, Global Teachers’ Prize includes three Brazilian teachers.

… EDUCATION FOR PEACE …

An article by Débora Garofalo on the website of Universo Online

Despite the alarming news of the last few days, due to the Covid-19 pandemic, we received excellent news last week: three Brazilian teachers, are on the list of the TOP 50 of the biggest award for teachers in the world and considered the “Nobel of Education”, it is the Global Teacher Prize, announced by the Varkey Foundation, organizer/sponsor of the UNESCO partnership award.


Photos from the site of Global Teacher Prize

In particular, it is a gift for me, since I was the first Brazilian woman and the first South American to arrive as a finalist in 2019, in the TOP 10. It recognized my work of robotics with scrap that consists of collecting garbage from the streets, materials and equipment recyclables in robotics prototypes, a job that ranked me among the best teachers in the world. The award was an incredible experience for me! In this same edition of the prize, we had Professor Jayse Ferreira, from Itambé, Pernambuco, among the TOP 50, with the winner being Professor Peter Tabishi, from Kenya.

This demonstrates the importance of recognizing and valuing teachers. The three finalist Brazilians of the 2020 edition, Doani, Francisco and Lília are public school teachers and their works were selected by an international jury. The work of these teachers has in common the engagement of students, mainly from poor areas with low income, in significant and transformative activities.

Discover the work of the Brazilian finalists

Doani Emanuela Bertan works as a bilingual teacher of Portuguese and Brazilian Sign Language. The school where she teaches is located in Campinas, São Paulo, in a poor area with high dropout rates. Doani and her colleagues started looking for new strategies to optimize learning. She teaches LIBRAS the Brazilian sign language system for her hearing impaired students and started promoting video calls to answer her questions and concerns in daily classes.

These online tutorials have become bilingual video classes, allowing knowledge to spread outside the school environment. In addition to using technology as a tool, they allow flexible learning times and spaces, they support parents and families, and they enable new educational experiences.

All of her classes have been uploaded to a YouTube channel and everyone now has free access. Her school stands out for its high enrollment of students with hearing impairments and teachers who promote LIBRAS as an effective inclusion tool. Doani’s commitment has led her to go beyond formal working hours and take advantage of the opportunities that technology allows.

Francisco Celso de Freitas is a history teacher, specialist in inclusive education and instructor of social mediators. He works at the Educational Center of the Santa María Penitentiary Unit, in the city of Brasília, where young people can attend classes from prison.

Francisco is the founder and coordinator of the RAP Project (Resocialization, Autonomy and Protagonism), that uses the musicality of rap and poetry as an emancipatory pedagogical tool capable of promoting the values ​​of a culture of peace and human rights with historical ties.

The project serves about 150 adolescents (boys and girls), kept in the Unit of the Federal District of Santa Maria, who have had problems with the law, sometimes due to acts of violence, and who may be prone to self-harm and suicide attempts. The project’s young people benefited from socioeconomic education and rehabilitation, recording videos, participating in music and culture festivals and the resources produced by the project, such as music, video clips and e-books, that are put online for free so that others could enjoy benefits.

(Click here for the original article in Portuguese)

Questions for this article:

What is the relation between peace and education?

Francisco has received wide recognition and awards for the RAP project. He has participated in conferences and visited schools to give lectures on the value of this form of social mediation and resocialization, to combat the use and abuse of drugs, and to face various forms of prejudice and the decriminalization of urban culture.

In addition, he accompanies the youth after they complete their period in the Penitentiary Unit, to ensure that they will not return to the same cycle of violence that led them there. Most of the graduates have managed to reintegrate into society and some have dedicated themselves to rap, making presentations, recording albums and video clips with messages about freedom and meeting the demands of young people. Despite the harsh reality, Francisco has been able to inspire and motivate his students so that they understand that education is the path to new opportunities in life.

Lília Melo grew up in a disadvantaged area and since childhood she wanted to contribute to reducing social differences. She found her way in teaching. Lília Melo teaches poor children and young people in a needy and often violent area of ​​Belém, in northern Brazil, where murders, drug trafficking and rape are common.

To help her students deal with the situation, Lília wrote a project entitled “Black youth from the periphery of extermination to protagonism” on improving art at school and in the community. She started offering weekend workshops on drum, capoeira, dance, theater, poetry, some at school, others on the streets and squares, which formed ties with the local community. After Lília wrote in the local media about her students being too poor to have access to Marvel’s “Black Panther” movie, local companies got together and funded 400 tickets so that young people could watch the film.

From the collection of photos and videos that narrated the film’s event, the idea arose to produce a documentary, which received several awards. Lília decided to reinvest the funds received in the purchase of equipment. They bought cameras, lenses and a new production was made by young students at the school.

The debates helped to reinforce the film’s message and reflect on the importance of representation in fiction. Eventually, the students themselves became protagonists as universities, museums and companies became interested and got in touch to listen to students and learn their stories, inviting them to give lectures. Instead of being quiet in an auditorium, students went there to be heard.

All of Lília’s projects were carried out with little infrastructure and little equipment. The school significantly increased enrollment rates, the dropout rate decreased and learning outcomes improved. Many of their students have become leaders in the arts, protagonists of their own history, being an inspiration to their community.

The above information about teachers’ work has been taken from the Global Teacher Prize website.

I think that being in the top 50 is a gift. These teachers were selected from more than 12,000 submissions from 140 countries, and they deserve our full recognition. We will be cheering, because they are deserving of everything they have been doing for Education.

Now, they become part of a group of 300 world ambassador professors, together with the finalists of previous editions of the award, with intense participation and annual meeting in different countries for the expansion and exchange of knowledge.

Being recognized among the best teachers in the world totally changes our conception of the role of teacher and increases our responsibility to continue to strive for quality education and equity for all.

All the teachers who go through this experience continue to serve as an example, among them, we can highlight the teachers Marcio Batista, Rubens Ferronato, Jayse Ferreira, Diego Mahfouz and Valter Pereira and many others who promote difference and are agents of transformation. We need to recognize, value and support our teachers. Congratulations, teachers, for transforming lives!

EDUCATION FOR PEACE, Latin America

Venezuela pays tribute to the genius who made music an instrument for liberation, José Antonio Abreu

EDUCATION FOR PEACE .

An article from Venezuela television

The Venezuelan people are paying tribute to the genius who made music an instrument for liberation, José Antonio Abreu, on the second anniversary of his death, according to the President of the Bolivarian Republic of Venezuela, Nicolás Maduro, in his Twitter social network user @NicolasMaduro.

Abreu was an outstanding Venezuelan musician, who conceived the National System of Youth and Children’s Orchestras and Choirs of Venezuela. He was born in the city of Valera, Trujillo state, on May 7, 1939.

(Click here for the original article in Spanish.)

(Article continued in the right column)

Question for this article:

What place does music have in the peace movement?

(Article continued from the left column)

He served as Ambassador for Peace and Goodwill at the United Nations Educational, Scientific and Cultural Organization (UNESCO) due to the social impact and cultural of his work, especially in those countries determined to lower the levels of poverty, illiteracy, marginality and exclusion in their children and youth population.

Jose Antonio Abreu was also the architect of a model for music education and social inclusion, a model that has been replicated in more than 70 countries on the five continents: Europe, America, Asia, Africa and Oceania, according to a press release from the Simón Bolívar Musical Foundation published on its website.

This new model, created 44 years ago and known as the National System of Youth and Children’s Orchestras and Choirs of Venezuela, involved 1,012,077 boys, girls and young people from low-income social strata.

Through the individual and collective practice of music and the creation of nuclei and academic centers of the country, this cultural organization has become a comprehensive platform to prepare citizens in the concept of a culture of peace and justice.

EDUCATION FOR PEACE, Latin America

IPB Statement: Call to the G20 to Invest in Healthcare Instead of Militarization

DISARMAMENT & SECURITY .

A press release from the International Peace Bureau

The world’s oldest peace NGO, the Nobel Prize-winning IPB [International Peace Bureau] has called on G20 world leaders who are gathering via virtual means this coming week to send a message of peace and solidarity to the world as they address the global health emergency.

This is a time to open a new page in global relations to put geopolitical tensions to one side, to end proxy wars, for a ceasefire in those many conflicts around the world all of which stand to hamper a global solidarity effort.

We have to lift the shadow of war and military brinkmanship which has blighted global cooperation in recent years and work to ensure that a spirit of peace and solidarity prevails.

The IPB has long drawn the world’s attention to the increasing velocity of the global arms race.

Our communities are paying a high price for an arms race that has diverted resources from the basic health and welfare needs of the people.

We are all paying a heavy price for failed leadership and misplaced market-driven practices that have weakened our means to address this emergency, which has hit the weakest hardest.

Healthcare Stress

We are now seeing the consequences of underinvesting in healthcare infrastructure, hospitals, and staff.

Hospitals are overburdened, nurses are exhausted, materials are scarce, and life and death decisions are made on who can and cannot have access to the scarce number of ventilators available. Doctors and nurses are handicapped by the irresponsibility of past political and economic decision making.

All over the world, health systems are reaching the limits of their strength and heroic front-line staff are under massive pressure.

The coronavirus emergency shows what a weakened state our societies find themselves in to protect the people: a world driven by financialization, shareholder value and austerity have weakened our ability to defend the common good and placed human life in danger on a global scale.

Employees fearful of job and income loss are tempted to go to work sick. Older people are vulnerable and need help. The virus hits the weakest hardest.

Privatization, austerity measures, the neoliberal system have brought the local, regional and national health services to the brink of collapse.

In the last two decades the number of doctors working in the healthcare system has been reduced by a third in Western European countries.

In Italy, the healthcare budget has been cut by 37 billion euros in recent years.

The WHO warns that we are facing a shortage of 18 million healthcare workers by 2030.

Municipalities urgently need support in order to increase numbers of available staff. And now these policies are taking their toll, especially where hospitals have been closed on a massive scale in recent years (or privatized for the benefit of the rich), and in some (particularly rural) regions this has restricted basic care.

We can already draw lessons for the future:

Health is a human right for the young and old, for all people in all parts in the world.

Healthcare and nursing care must never be slashed or subordinated in the pursuit of profit through privatization.

The importance of decent work for all healthcare staff and continued investment in their education and training.

(continued in right column)

(click here for the press release in French and click here for Spanish.)

Question related to this article:
 
How can we work together to overcome this medical and economic crisis?

(continued from left column).

Time for a Global Social Contract

As each hour passes, the full scale of the crisis becomes clearer.

This week the ILO reported on the labour market consequences:

A potential loss of 25 million jobs, which is more than those lost during the 2008 financial crisis.

Working poverty is expected to increase significantly, where up to 35 million additional people could be impacted.

Income losses for workers could reach 3.4 trillion dollars.

We support the efforts of the trade union movement globally, regionally and nationally, in their call for a new social contract.

We support their call for economic measures and resources to protect jobs, incomes, public services, and the welfare of people.

This requires a commitment from the business community to keep people in work and the support they are promised to receive from their governments must be conditional on their adhering to the social contract for job security and incomes.

G20: Priority to Disarmament

The world spends 1.8 trillion dollars on military expenditure every year and is scheduled to spend 1 trillion dollars on new nuclear weapons in the next 20 years.

World military exercises cost more than 1 billion dollars each year, and arms production and arms exports are on the increase in the world’s leading economies.

The G20 cannot sweep these facts under the carpet. Military spending is 50 per cent higher today than at the end of the Cold War. It stands at a staggering 1,8 trillion US dollars a year, while NATO is demanding further increases from its members.

The G20 are responsible for 82 per cent of global military spending, account for almost all arms exports, and hold 98 per cent of the world’s nuclear bombs on their collective territory. The G20 is a shared platform that brings together the interests of the main players in the global arms race.

In addition, billions are spent on military research, money which would be better invested in health and human needs and research to help the fight against global climate change.

Militarization is the wrong path for the world to take; it fuels tensions and raises the potential for war and conflict and aggravates already heightened nuclear tensions.

Even so, the policy architecture that was put in place to control nuclear expansion and disarmament is ignored or even weakened.

The Bulletin of the Atomic Scientists’ 2020 Doomsday Clock published in February stood at 100 seconds to midnight – the closest it has been to midnight in its 70-year history – and this global pandemic has pushed the second hand even closer.

World leaders must put disarmament and peace back in the center of policy making.

Global leaders have to develop a new agenda for disarmament and that includes the banning of nuclear weapons. We call once again for governments to sign on to the TPNW.

Without it, we are handicapping our fight against future health pandemics, to eradicate poverty, hunger, to provide education and healthcare for all, as well as the realization of the SDG 2030 goals.

Disarmament is one of the keys to the great transformation of our economies, to ensure that human beings and not profit are most valued; economies in which ecological challenges – above all the crisis of climate change – will be solved and global social justice will be pursued.

With disarmament the implementation of the SDGs, a global social contract, and a new global green peace deal, we can address the challenges of the coronavirus pandemic.

We know from the history of our own organization and many of our member organizations that in such crises, democracy must be defended above all else, and it must be defended against increasingly authoritarian states.

We are calling for a culture of peace. A peaceful path means that we need a global strategy, a global social contract, and global cooperation to ensure planet-wide support for people. This will be the human solidarity of the 21st century – for and with the people.

IPB is willing and able to work on establishing this peaceful path – in collaboration with partners all over the world.
That is why we say that an initiative from the G20 to move away from a culture of militarization towards a culture of peace is both urgent and necessary.

DISARMAMENT & SECURITY, global, TOLERANCE & SOLIDARITY

UN Secretary-General calls for global ceasefire

FREE FLOW OF INFORMATION

Transcript of virtual press conference March 23 by the Secretary-General of the United Nations

Our world faces a common enemy: COVID-19.
 
The virus does not care about nationality or ethnicity, faction or faith.  It attacks all, relentlessly.
 
Meanwhile, armed conflict rages on around the world. 


UN Secretary-General Antonio Guterres

The most vulnerable — women and children, people with disabilities, the marginalized and the displaced — pay the highest price.
 
They are also at the highest risk of suffering devastating losses from COVID-19.
 
Let’s not forget that in war-ravaged countries, health systems have collapsed.
 
Health professionals, already few in number, have often been targeted.
 
Refugees and others displaced by violent conflict are doubly vulnerable.
 
The fury of the virus illustrates the folly of war.

(continued in right column)

Question(s) related to this article:

What is the United Nations doing for a culture of peace?

How can we work together to overcome this medical and economic crisis?

(continued from left column)

That is why today, I am calling for an immediate global ceasefire in all corners of the world.
 
It is time to put armed conflict on lockdown and focus together on the true fight of our lives.
 
To warring parties, I say:
 
Pull back from hostilities. 
 
Put aside mistrust and animosity.
 
Silence the guns; stop the artillery; end the airstrikes.
 
This is crucial…
 
To help create corridors for life-saving aid.
 
To open precious windows for diplomacy.
 
To bring hope to places among the most vulnerable to COVID-19.
 
Let us take inspiration from coalitions and dialogue slowly taking shape among rival parties in some parts to enable joint approaches to COVID-19.  But we need much more.
 
End the sickness of war and fight the disease that is ravaging our world.
 
It starts by stopping the fighting everywhere. Now.
 
That is what our human family needs, now more than ever.

(Note: The call by Guterres for a ceasefire has been applauded by the belligerents in the Yemen war which gives hope for a ceasefire there.)
 

DISARMAMENT & SECURITY, FREE FLOW OF INFORMATION, global, United Nations,

Coronavirus: Ministers urged to divert military spending to tackle pandemic

DISARMAMENT & SECURITY .

An article from the Peace Pledge Union

Boris Johnson is facing calls to reallocate “defence” budgets towarsd the NHS, social care and community support for people affected coronavirus and isolation.

The Peace Pledge Union  (PPU) said that bombs and guns cannot defend people from a pandemic.

The PPU has repeatedly accused UK governments of endangering the public by wasting money on preparations for war while doing little to prepare for real threats such as climate change or possible pandemics.

The UK government maintains the seventh highest military budget in the world.

The government’s own National Security Capability Review in 2018 listed major outbreaks of disease as one of the most likely threats facing the UK. The threat of pandemics was also identified by the government’s Strategic Defence and Security Reviews in 2010 and 2015.

While some troops  may be involved with tasks such as food distribution, the PPU pointed out that many other UK troops are about to take part in a large-scale NATO training exercise across Europe, which is one of the few major events not to be cancelled due to the coronavirus outbreak.

The PPU insisted that the NATO exercise should be immediately cancelled and the costs and people involved reallocated to helping to tackle the pandemic.

(Article continued on the right column)

Question for this article:
 
Does military spending lead to economic decline and collapse?

How can we work together to overcome this medical and economic crisis?

(Article continued from the left column)

The Peace Pledge Union said that money diverted from military budgets could contribute towards NHS and social care costs as well as initiatives to assist people who are losing their jobs or struggling to pay the rent owing to the coronavirus outbreak, or to support people whose mental health is affected by isolation.

The PPU added that this should mark the beginning of a permanent shift of funding away from armed force and towards measures that really make people safe, tackling problems such as ill-health, poverty and climate change.

Ceri Dare, a Public Health Researcher and member of the Peace Pledge Union (PPU), said:

“We could be facing this crisis, which the government’s own assessments told us was coming, with the weapons we truly needed to win: a resilient NHS, local councils funded to fulfil their responsibilities in Public Health, Social Care for disabled and older people. We could have had a society where the people who make our lives possible, the cleaners, the shelf-stackers, the waste collectors, the social care workers, the delivery drivers, were paid and respected for the vital work they do.

“Instead of this, we are armed only with the useless weapons of war. We cannot battle our way out of an pandemic with bombs and guns. The lies of ‘defence’ ring hollow now. We need what we have always needed, to love and care for one another, to work together as neighbours, as communities, as nations, and we need that more than we ever have before.”

Symon Hill, Campaigns Manager of the Peace Pledge Union (PPU), added:

“In this crisis, everyone needs support from others, some especially so. This costs money. The government can still divert funds away from multi-million pound weapons and NATO training exercises. Let’s fund things that will really help to make us safe. You can’t nuke a virus.”

(Thank you to Joe Yannielli, the CPNN reporter for this article.)

DISARMAMENT & SECURITY, Europe

China to Expel New York Times, Washington Post, Wall Street Journal Reporters From Country

FREE FLOW OF INFORMATION

An article by Ken Meyer in Mediaite reprinted according to Creative Commons Attribution Non-Commercial License for non-commercial reproduction with credit to the source site.

The Chinese Ministry of Foreign Affairs announced that they will expel American journalists from three news outlets — the New York Times, Washington Post and the Wall Street Journal — who are stationed to work in the country.

The press release, entitled “China Takes Countermeasures Against US Suppression of Chinese Media Organizations in the United States,” claims that “the US government has placed unwarranted restrictions on Chinese media agencies and personnel in the US, purposely made things difficult for their normal reporting assignments, and subjected them to growing discrimination and politically-motivated oppression.” The announcement goes on to say that the Chinese government will direct a number of retaliatory measures against The New York Times, Washington Post, the Wall Street Journal, Voice of America and Time Magazine.

(Article continued in the column on the right)

Question related to this article:
 
Free flow of information, How is it important for a culture of peace?

(Article continued from the column on the left)

The first demand was for all five outlets to provide the government “written form information about their staff, finance, operation and real estate in China.” Most notably, the statement goes on by saying American journalists for The New York Times, Washington Post and The Wall Street Journal are all ordered to leave China, along with Hong Kong and Macao, in the next 10 days.

“In response to the US slashing the staff size of Chinese media outlets in the US, which is expulsion in all but name, China demands that journalists of US citizenship working with the New York Times, the Wall Street Journal and the Washington Post whose press credentials are due to expire before the end of 2020 notify the Department of Information of the Ministry of Foreign Affairs within four calendar days starting from today and hand back their press cards within ten calendar days. They will not be allowed to continue working as journalists in the People’s Republic of China, including its Hong Kong and Macao Special Administrative Regions.”

The statement continues by hinting at further “reciprocal measures against American journalists” in response to “discriminatory restrictions” on Chinese journalists.

Last month, China expelled three WSJ journalists over an opinion that called the country “the real sick man of Asia.” The piece focused on China’s failed attempts to stop the coronavirus before it became a global pandemic, and it was decried as “malicious slander” by a Chinese Foreign Ministry spokesman.

East Asia, FREE FLOW OF INFORMATION, global, North America, ,