Understanding Nonviolent Resistance

As the nation grapples with various crises, from rampant gun violence to contentious abortion debates, it's essential to revisit a compelling strategy for transforming attitudes and beliefs: nonviolent resistance. This approach proved effective during the Civil Rights Movement of the 1960s and in numerous other instances. A thorough analysis of around three hundred nonviolent movements worldwide by researchers from Columbia University revealed that this method was at least partially successful in three-quarters of the cases.

What, then, does nonviolent resistance entail, and how can we embody it? Rather than perusing textbooks or watching tedious documentaries about Mahatma Gandhi, the foremost champion of this practice, I sought guidance from my dog, Parker. A mix of beagle and basset hound, Parker embodies the spirit of Gandhi with his unwavering commitment to nonviolence.

Parker shares Gandhi's determination and sense of direction. If I propose an alternate route, he shows his discontent by firmly planting himself, refusing to move an inch. Occasionally, he will lie down with his legs sprawled out and his gaze averted. I refer to this maneuver as the “Full Gandhi,” and it often occurs in public spaces—sidewalks, pet shops, and even busy streets—much to my embarrassment.

Although Gandhi didn’t originate the idea of ahimsa, or nonviolence—it can be traced back over 2,500 years to Mahavira, the Jain religion's founder—he uniquely applied it. What was once merely a dietary guideline in India, vegetarianism, transformed into a universal weapon against oppression through Gandhi’s advocacy, as described by his grandson Rajmohan Gandhi.

Gandhi named his innovative form of nonviolent resistance "satyagraha," meaning Truth Force (or "Soul Force"). This approach was anything but passive; it was an active and powerful force for change. According to Gandhi, the satyagrahi, or nonviolent resister, exhibits more courage and activity than an armed soldier. He argued that pulling a trigger requires no exceptional bravery or intelligence; true courage lies in willingly enduring suffering to alter another's heart. While soldiers are often ready to sacrifice their lives for their causes, Gandhi’s followers were resolute in their refusal to kill.

Parker’s unwavering stance against retaliation serves as a mirror to my own tendencies toward aggression. This exposure compels me to consciously reject violent impulses. Parker, for his part, does not resort to biting, swatting, barking, or growling. He simply remains there, peacefully yet persistently resisting. He neither harms me nor assists me in any way.

I must admit, my initial response mirrors that of Raj. Frustration and anger rise within me. Parker, much like Gandhi, is conducting an experiment, with me as the subject. How will I react to this infuriating yet entirely peaceful challenge? Will I respond with anger or violence? If I do, when will I come to terms with my misguided reaction? Perhaps today, perhaps tomorrow. Parker is patient.

If he were to retaliate, the experiment would lose its value. If I became preoccupied with indignation—“You bit me!”—I would overlook my own role in the situation, hardening my heart. Parker’s steadfast refusal to retaliate highlights my own capacity for violence, allowing me to consciously reject it. We can only confront what we recognize, and Parker, the clever rascal, helps me to see.

Gandhi would surely approve of this approach. He believed that nonviolence was not merely a tactic to be adopted and discarded at will, but a principle as immutable as gravity. For Gandhi, it was insufficient to merely renounce violence; we must also seek inventive methods to turn adversaries into allies.

Much of the violence we witness originates not from immoral urges but from a lack of imagination. A violent individual is often a lazy one, opting for a punch or a weapon instead of engaging in the difficult work of resolution. Gandhi would likely observe my predicament with Parker and encourage me to think outside the box. Experiment.

And so I have, and I’m pleased to share that, after a series of unsuccessful attempts, Parker's Full Gandhi episodes have diminished. While he still occasionally displays stubbornness, these moments are fleeting. I’ve learned that, unlike the Mahatma, Parker can be easily persuaded with bacon-flavored treats.

Is this approach cheating? Perhaps, but I prefer to view it as an exercise in creative problem-solving. Parker achieves his desires, and I fulfill mine: the goal of returning home. It’s not a perfect solution, but it’s certainly a satisfactory one.