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21.8.04

A Very One-Sided War

“For all I care, they can starve to death!” announced Tzahi Hanegbi, after Palestinian prisoners declared an open-ended hunger strike against prison conditions. Thus the Minister for Internal Security added another memorable phrase to the lexicon of the Israeli-Palestinian conflict.

Hanegbi became famous (or infamous) for the first time when, as a student activist, he was caught on camera with his friends hunting Arab students with bicycle chains. At the time I published a photo of him that would not have shamed German or Polish students in the 1930s. With a small difference: in the 30s the Jews were the pursued, now they were the pursuers.

In the meantime, Hanegbi has changed like many young radicals – he has turned into an unrestrained careerist. He has become a minister, wearing elegant suits even on hot summer days and walking with the typical, self-important gait of a cabinet minister. Now he even supports Ariel Sharon's disengagement plan, much to the distress of his mother, Geula Cohen, an extreme-right militant who has not changed her spots.

But beneath the minister's suit and the statesman's robe, Tzahi has remained Tzahi, as evidenced by the total inhumanity of his statement about the prisoners for whose wellbeing he is officially responsible. His influence is not limited to words: the current prison crisis was caused by his appointment of a new Director of Prisons, who immediately proceeded to create intolerable conditions for the Palestinian prisoners.

Let's not dwell too much on the personality of the honorable minister. It is much more important to turn our thoughts to the strike itself.
Its basic cause is a particularly Israeli invention: the one-sided war.

The IDF generals declare again and again that we are at war. The state of war permits them to commit acts like “targeted eliminations”, which, in any other situation, would be called murder. But in a war, one kills the enemy without court proceedings. And in general, the killing and wounding of people, demolition of homes, uprooting of plantations and all the other acts of the occupiers that have become daily occurrences are being justified by the state of war.

But this is a very special war, because it confers rights only on the fighters of one side. On the other side, there is no war, no fighters, and no rights of fighters, but only criminals, terrorists, murderers. Why?
Once there was a clear distinction: one was a soldier if one wore a uniform; if one did not wear a uniform, one was a criminal. Soldiers of an invading army were allowed to execute local inhabitants who fired at them on the spot. But in the middle of the 20th century, things changed. A worldwide consensus accepted that the members of the French resistance and the Russian and Yugoslav partisans and their like were fighters and therefore entitled to the international protection accorded to legitimate fighters. International conventions and the rules of war were amended accordingly.

So what is the difference between soldiers and terrorists? Well, the occupiers say, there is a tremendous difference: Soldiers fight soldiers, terrorists hurt innocent civilians.

Really? The pilot who dropped the atomic bomb on Hiroshima and killed tens of thousands of innocent civilians – was he a soldier or just a criminal, a terrorist? And what were the pilots who destroyed whole cities, like Hamburg and Dresden, when there was no valid military necessity anymore? The declared aim was to break the will of the German civilian population and compel them to capitulate. Were the commanders of the British and American air forces terrorists (as the Nazis indeed called them, inventing the term “Terrorflieger”)?
What is the difference between an American pilot who drops a bomb on a Baghdad market and the Iraqi terrorist, who lays a bomb in the same market? The fact that the pilot has a uniform? Or that he drops his bomb from a distance and does not see the children he is killing?

I am not saying this, of course, to justify the killing of civilians. Indeed, I strongly condemn it, whoever the perpetrators may be – soldiers, guerillas, pilots above or terrorists below. One law for all.

Soldiers who are captured become prisoners-of-war, entitled to many rights guaranteed by international conventions. A particular international organization – the Red Cross – oversees this. P0Ws are not held for punishment or revenge, but solely in order to prevent them from returning to the battlefield. They are released when peace comes.
Underground fighters captured by their enemies are often tried as criminals. Not only are they not entitled to the rights of POWs, but in Israel their prison conditions are even worse than the inhuman conditions inflicted on Israeli criminals. The American have learned from us, and President George W. Bush has been sending Afghan fighters to an infamous prison set up for them in Guantanamo, where they are deprived of all human rights, both the rights of POWs and the rights of ordinary criminal prisoners.

Years ago, when the Hebrew underground organizations were fighting the British regime in Palestine, we demanded that our prisoners be accorded the rights of POWs. The British did not accept this, but in practice prisoners were generally treated as if they were POWs. The captured underground fighters could enrol for correspondence courses, and in fact, many of them completed their studies in law and other professions in British prison camps.

One of the prisoners at that time was Geula Cohen, Tzahi Hanegbi's mother. It would be interesting to know how she and her Stern Group comrades would have reacted if a British police commander had declared that he didn't give a damn if she died in prison. Probably they would have tried to assassinate him. Fortunately, the British behaved otherwise. They even brought her to a hospital for treatment (where she promptly escaped with the help of Arab villagers.)

Towards the Irish underground fighters, the British took a different line. When they declared a hunger strike, Margaret Thatcher let them starve to death. This episode, on top of her attitude towards workers and the needy, contributed to her image as an inhuman person.

A humane treatment of political prisoners is preferable even for purely pragmatic reasons. Ex-prisoners are now filling the upper ranks of the Palestinian Authority. Men who have spent 10, 15 and even 20 years in Israeli jails have become political leaders, ministers and mayors. They speak fluent Hebrew and know Israel well. Almost all of them now belong to the moderate Palestinian camp, advocating co-existence between Israel and a Palestinian state. They also head the forces seeking democracy and reforms in the Palestinian Authority. The fair treatment they got at the time by the prison personnel must have contributed to this.

But for me, the main thing is that the State of Israel should not look like Tzahi Hanegbi and his ilk. It is important for me that human beings – Palestinians as much as Israelis – should not starve to death in Israeli prisons. It is important for me that prisoners – whether Israelis or Palestinians – should be accorded humane conditions. If Tzahi Hanegbi were in prison, I would be demanding the same even for him.


Uri Avnery



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Massachusetts Institute of Technology, March 17, 1991
Excerpted from the Alternative Press Review, Fall 1993

Media Control

Let me begin by counter-posing two different conceptions of democracy. One conception of democracy has it that a democratic society is one in which the public has the means to participate in some meaningful way in the management of their own affairs and the means of information are open and free.
An alternative conception of democracy is that the public must be barred from managing of their own affairs and the means of information must be kept narrowly and rigidly controlled. That may sound like an odd conception of democracy, but it's important to understand that it is the prevailing conception.

Early History of Propaganda

[The Wilson administration] established a government propaganda commission, called the Creel Commission, which succeeded, within six months, in turning a pacifist population into a hysterical, war-mongering population which wanted to destroy everything German, tear the Germans limb from limb, go to war and save the world.
That was a major achievement, and it led to a further achievement. Right at that time and after the war the same techniques were used to whip up a hysterical Red Scare, as it was called, which succeeded pretty much in destroying unions and eliminating such dangerous problems as freedom of the press and freedom of political thought. There was very strong support from the media, from the business establishment, which in fact organized, pushed much of this work, and it was in general a great success.

Among those who participated actively and enthusiastically were the progressive intellectuals, people of the John Dewey circle, who took great pride, as you can see from their own writings at the time, in having shown that what they called the "more intelligent members of the community," namely themselves, were able to drive a reluctant population into a war by terrifying them and eliciting jingoist fanaticism. The means that were used were extensive. For example, there was a good deal of fabrication of atrocities by the Huns, Belgian babies with their arms torn off, all sorts of awful things that you still read in history books. They were all invented by the British propaganda ministry, whose own committment at the time, as they put it in their secret deliberations, was "to control the thought of the world." But more crucially they wanted to control the thought of the more intelligent members of the community in the U.S., who would then disseminate the propaganda that they were concocting and convert the pacifist country to wartime hysteria. That worked. It worked very well. And it taught a lesson: State propaganda, when supported by the educated classes and when no deviation is permitted from it, can have a big effect. It was a lesson learned by Hitler and many others, and it has been pursued to this day.

Spectator Democracy

Walter Lippman, who was the dean of American journalists, a major foreign and domestic policy critic and also a major theorist of liberal democracy...argued that what he called a "revolution in the art of democracy," could be used to "manufacture consent," that is, to bring about agreement on the part of the public for things that they didn't want by the new techniques of propaganda.

He argued that in a properly-functioning democracy there are classes of citizens. There is first of all the class of citizens who have to take some active role in running general affairs. That's the specialized class. They are the people who analyze, execute, make decisions, and run things in the political, economic, and ideological systems. That's a small percentage of the population.

Those others, who are out of the small group, the big majority of the population, they are what Lippman called "the bewildered herd." We have to protect ourselves from the trampling and rage of the bewildered herd.

So we need something to tame the bewildered herd, and that something is this new revolution in the art of democracy: the "manufacture of consent." The media, the schools, and popular culture have to be divided. For the political class and the decision makers have to give them some tolerable sense of reality, although they also have to instill the proper beliefs. Just remember, there is an unstated premise here. The unstated premise -- and even the responsible men have to disguise this from themselves -- has to do with the question of how they get into the position where they have the authority to make decisions. The way they do that, of course, is by serving people with real power. The people with real power are the ones who own the society, which is a pretty narrow group. If the specialized class can come along and say, I can serve your interests, then they'll be part of the executive group. You've got to keep that quiet. That means they have to have instilled in them the beliefs and doctrines that will serve the interests of private power. Unless they can master that skill, they're not part of the specialized class. They have to be deeply indoctrinated in the values and interests of private power and the state-corporate nexus that represents it. If they can get through that, then they can be part of the specialized class. The rest of the bewildered herd just have to be basically distracted. Turn their attention to something else.

In what is nowadays called a totalitarian state, then a military state, it's easy. You just hold a bludgeon over their heads, and if they get out of line you smash them over the head. But as society has become more free and democratic, you lose that capacity. Therefore you have to turn to the techniques of propaganda. The logic is clear. Propaganda is to democracy what the bludgeon is to a totalitarian state.

Public Relations

The U.S. pioneered the public relations industry. Its committment was to "control the public mind," as its leaders put it. They learned a lot from the successes of the Creel Commission and the success in creating the Red Scare and its aftermath. The public relations industry underwent a huge expansion at that time. It succeeded for some time in creating almost total subordination of the public to business rule through the 1920s.
Public relations is a huge industry. They're spending by now something on the order of a billion dollars a year. All along its committment was to controlling the public mind.

The corporate executive and the guy who cleans the floor all have the same interests. We can all work together and work for Americanism in harmony, liking each other. That was essentially the message. A huge amount of effort was put into presenting it. This is, after all, the business community, so they control the media and have massive resources.
Mobilizing community opinion in favor of vapid, empty concepts like Americanism. Who can be against that? Or, to bring it up to date, "Support our troops." Who can be against that? Or yellow ribbons. Who can be against that?
The point of public relations slogans like "Support our troops" is that they don't mean anything. They mean as much as whether you support the people in Iowa. Of course, there was an issue. The issue was, Do you support our policy? But you don't want people to think about the issue. That's the whole point of good propaganda. You want to create a slogan that nobody's going to be against, and everybody's going to be for, because nobody knows what it means, because it doesn't mean anything, but its crucial value is that it diverts your attention.

That's all very effective. It runs right up to today. And of course it is carefully thought out. The people in the public relations industry aren't there for the fun of it. They're doing work. They're trying to instill the right values. In fact, they have a conception of what democracy ought to be: It ought to be a system in which the specialized class is trained to work in the service of the masters, the people who own the society. The rest of the population ought to be deprived of any form of organization, because organization just causes trouble. They ought to be sitting alone in front of the TV and having drilled into their heads the message, which says, the only value in life is to have more commodities or live like that rich middle class family you're watching and to have nice values like harmony and Americanism. That's all there is in life. You may think in your own head that there's got to be something more in life than this, but since you're watching the tube alone you assume, I must be crazy, because that's all that's going on over there.
So that's the ideal. Great efforts are made in trying to achieve that ideal. Obviously, there is a certain conception behind it. The conception of democracy is the one that I mentioned. The bewildered herd is a problem. We've got to prevent their rage and trampling. We've got to distract them. They should be watching the Superbowl or sitcoms or violent movies. Every once in a while you call on them to chant meaningless slogans like "Support our troops." You've got to keep them pretty scared, because unless they're properly scared and frightened of all kinds of devils that are going to destroy them from outside or inside or somewhere, they may start to think, which is very dangerous, because they're not competent to think. Therefore it's important to distract them and marginalize them.

Engineering Opinion

It is also necessary to whip up the population in support of foreign adventures. Usually the population is pacifist, just like they were during the First World War. The public sees no reason to get involved in foreign adventures, killing, and torture. So you have to whip them up. And to whip them up you have to frighten them...
To a certain extent then, that ideal was achieved, but never completely. There are institutions which it has as yet been impossible to destroy. The churches, for example, still exist. A large part of the dissident activity in the U.S. comes out of the churches, for the simple reason that they're there. So when you go to a European country and give a political talk, it may very likely be in the union hall. Here that won't happen, because unions first of all barely exist, and if they do exist they're not political organizations. But the churches do exist, and therefore you often give a talk in a church. Central American solidarity work mostly grew out of the churches, mainly because they exist.

The bewildered herd never gets properly tamed, so this is a constant battle. In the 1930s they arose again and were put down. In the 1960s there was another wave of dissidence. There was a name for that. It was called by the specialized class "the crisis of democracy." Democracy was regarded as entering into a crisis in the 1960s. The crisis was that large segments of the population were becoming organized and active and trying to participate in the political arena. Here we come back to these two conceptions of democracy. By the dictionary definition, that's an advance in democracy. By the prevailing conception that's a problem, a crisis that has to be overcome. The population has to be driven back to the apathy, obedience and passivity that is their proper state. We therefore have to do something to overcome the crisis. Efforts were made to achieve that. It hasn't worked.

The crisis of democracy is still alive and well, fortunately, but not very effective in changing policy. But it is effective in changing opinion, contrary to what a lot of people believe. Great efforts were made after the 1960s to try to reverse and overcome this malady. It was called the "Vietnam Syndrome." The Vietnam Syndrome, a term that began to come up around 1970, has actually been defined on occasion. The Reaganite intellectual Norman Podhoretz defined it as "the sickly inhibitions against the use of military force." There were these sickly inhibitions against violence on the part of a large part of the public. People just didn't understand why we should go around torturing people and killing people and carpet bombing them. It's very dangerous for a population to be overcome by these sickly inhibitions, as Goebbels understood, because then there's a limit on foreign adventures. It's necessary, as the Washington Post put it the other day, rather proudly, to "instill in people respect for the martial virtues." That's important. If you want to have a violent society that uses force around the world to achieve the ends of its own domestic elite, it's necessary to have a proper appreciation of the martial virtues and none of these sickly inhibitions about using violence. So that's the Vietnam Syndrome. It's necessary to overcome that one.

Representation as Reality

It's also necessary to completely falsify history. There has been a huge effort since the Vietnam war to reconstruct the history of that. Too many people began to understand what was really going on. Including plenty of soldiers and a lot of young people who were involved with the peace movement and others. That was bad. It was necessary to rearrange those bad thoughts and to restore some form of sanity, namely, a recognition that whatever we do is noble and right. If we're bombing South Vietnam, that's because we're defending South Vietnam against somebody, namely the South Vietnamese, since nobody else was there. It's what the Kennedy intellectuals called "defense against internal aggression in South Vietnam." That was the phrase that Adlai Stevenson used. It was necessary to make that the official and well understood picture. That's worked pretty well. When you have total control over the media and the educational system and scholarship is conformist, you can get that across.

The picture of the world that's presented to the public has only the remotest relation to reality. The truth of the matter is buried under edifice after edifice of lies. It's all been a marvelous success from this point of view in deterring the threat of democracy, achieved under conditions of freedom, which is extremely interesting. It's not like a totalitarian state, where it's done by force. These achievements are under conditions of freedom. If we want to understand our own society, we'll have to think about these facts. They are important facts, important for those who care about what kind of society they live in.

Dissident Culture

Despite all of this, the dissident culture survived. It's grown quite a lot since the 1960s. In the 1960s the dissident culture first of all was extremely slow in developing. There was no protest against the Indochina war until years after the U.S. had started bombing South Vietnam. When it did grow it was a very narrow dissident movement, mostly students and young people. By the 1970s that had changed considerably. Major popular movements had developed... In the 1980s there was an even greater expansion to the solidarity movements, which is something very new and important in the history of at least American, and maybe even world dissidence. These were movements that not only protested but actually involved themselves, often intimately, in the lives of suffering people elsewhere. They learned a great deal from it and had quite a civilizing effect on mainstream America. All of this has made a very large difference.

These are all signs of the civilizing effect, despite all the propaganda, despite all the efforts to control thought and manufacture consent. Nevertheless, people are acquiring an ability and a willingness to think things through. Skepticism about power has grown, and attitudes have changed on many, many issues. It's kind of slow, maybe even glacial, but perceptible and important. Whether it's fast enough to make a significant difference in what happens in the world is another question.

Organization has its effects. It means that you discover that you're not alone. Others have the same thoughts that you do. You can reinforce your thoughts and learn more about what you think and believe. These are very informal movements, not like membership organizations, just a mood that involves interactions among people. It has a very noticeable effect. That's the danger of democracy: If organizations can develop, if people are no longer just glued to the tube, you may have all these funny thoughts arising in their heads, sickly inhibitions against the use of military force. That has to be overcome, but it hasn't been overcome.

Parade of Enemies

There is a very characteristic development going on in the U.S. now. It's not the first country in the world that's done this. There are growing domestic social and economic problems, in fact, maybe catastrophes. Nobody in power has any intention of doing anything about them. If you look at the domestic programs of the administrations of the last ten years -- I include here the Democratic opposition -- there's really no serious proposal about what to do about the severe problems of health, education, homelessness, joblessness, crime, soaring criminal population, jails, deterioration in the inner cities -- the whole raft of problems. You all know about them and they're all getting worse.

In such circumstances you've got to divert the bewildered herd, because if they start noticing this they may not like it, since they're the ones suffering from it. Just having them watch the Superbowl and the sitcoms may not be enough. You have to whip them up into fear of enemies. In the 1930s Hitler whipped them into fear of the Jews and Gypsies. You had to crush them to defend yourselves. We have our ways, too. Over the last ten years, every year or two, some major monster is constructed that we have to defend ourselves against. There used to be one that was always available: the Russians. But they're losing their attractiveness as an enemy, and it's getting harder and harder to use that one, so some new ones have to be conjured up.

So it was international terrorists and narco-traffickers and crazed Arabs and Saddam Hussein, the new Hitler, is going to conquer the world. They've got to keep coming up, one after another. You frighten the population, terrorize them, intimidate them so that they're too afraid to travel and cower in fear. Then you have a magnificent victory over Grenada, Panama, or some other defenseless Third World army that you can pulverize before you ever bother to look at them -- which is just what happened. That gives relief. We were saved at the last minute. That's one of the ways in which you can keep the bewildered herd from paying attention to what's really going on around them, keep them diverted and controlled.

Selective Perception

[In May of 1987,] the surviving members of the Human Rights Group of El Salvador -- the leaders had been killed -- were arrested and tortured, including Herbert Anaya, who was the director. They were sent to a prison -- La Esperanza (hope) Prison. While they were in prison they continued their human rights work. They were lawyers, they continued taking affidavits. There were 432 prisoners in that prison. They got signed affidavits from 430 of them in which they described, under oath, the torture that they had received: Electrical torture and other atrocities, including, in one case, torture by a North American U.S. major in uniform, who is described in some detail. This is an unusually explicit and comprehensive testimony, probably unique in its detail about what's going on in a torture chamber. This 160-page report of the prisoners' sworn testimony was sneaked out of prison, along with a videotape which was taken showing people testifying in prison about their torture. It was distributed by the Marin County Interfaith Task Force. The national press refused to cover it. The TV stations refused to run it. There was an article in the local Marin County Newspaper, the San Francisco Examiner, and I think that's all. No one else would touch it. This was a time when there were more than a few "light-headed and cold-blooded Western intellectuals" who were singing the praises of Jose Napoleon Duarte and of Ronald Reagan. Anaya was not the subject of any tributes. He didn't get on Human Rights Day. He wasn't appointed to anything. He was released in a prisoner exchange and then assassinated, apparently by the U.S.-backed security forces. Very little information about that ever appeared. The media never asked whether exposure of the atrocities -- instead of sitting on them and silencing them -- might have saved his life.

[...]
In February, right in the middle of the bombing campaign, the government of Lebanon requested Israel to observe U.N. Security Resolution 425, which called on it to withdraw immediately and unconditionally from Lebanon. That resolution dates from March 1978. There have since been two subsequent resolutions calling for immediate and unconditional withdrawal of Israel from Lebanon. Of course it doesn't observe them because the U.S. backs it in maintaining that occupation. Meanwhile southern Lebanon is terrorized. There are big torture-chambers with horrifying things going on. It's used as a base for attacking other parts of Lebanon. In the course of these thirteen years Lebanon was invaded, the city of Beirut was bombed, about 20,000 people were killed, about 80% of them civilians, hospitals were destroyed, and more terror, looting, and robbery was inflicted. All fine, the U.S. backed it. That's just one case. You didn't see anything in the media about it or any discussion about whether Israel and the U.S. should observe U.N. Security Council Resolution 425 or any of the other resolutions.

That's just one case. There are much worse ones. The Indonesian invasion of East Timor knocked off about 200,000 people. They all look minor by that one. That was strongly backed by the U.S. and is still going on with major U.S. diplomatic and military support

The Gulf War

That tells you how a well-functioning propaganda system works. People can believe that when we use force against Iraq and Kuwait it's because we really observe the principle that illegal occupation and human rights abuses should be met by force. They don't see what it would mean if those principles were applied to U.S. behavior. That's a success of propaganda of quite a spectacular type.

[...]
Let's take the question of the reasons for the war. Reasons were offered for the war. The reasons are: Aggressors cannot be rewarded and aggression must be reversed by the quick resort to violence. That was the reason for the war. There was basically no other reason advanced. Can that possibly be the reason for the war? Does the U.S. uphold those principles, that aggressors cannot be rewarded and that aggression must be reversed by a quick resort to violence?

Has the U.S. opposed its own aggression in Panama and insisted on bombing Washington to reverse it? When the South African occupation of Namibia was declared illegal in 1969, did the U.S. impose sanctions on food and medicine? Did it go to war? Did it bomb Capetown? No, it carried out twenty years of "quiet diplomacy." It wasn't very pretty during those twenty years. In the years of the Reagan-Bush administration alone, about a million-and-a-half people were killed by South Africa just in the surrounding countries. Forget what was happening in South Africa and Namibia. Somehow that didn't sear our sensitive souls. We continued with "quiet diplomacy" and ended up with ample reward for the aggressors. They were given the major port in Namibia and plenty of advantages that took into account their security concerns. Where is this principle that we uphold?

No reason was given for going to war. None. No reason was given for going to war that could not be refuted by a literate teenager in about two minutes. That again is the hallmark of a totalitarian culture. It ought to frighten us, that we are so deeply totalitarian that we can be driven to war without any reason being given for it and without anybody noticing it or caring. It's a very striking fact.

[...]
The fact of the matter is, this [Iraq] was a Third World country with a peasant army. It is now being conceded that there was a ton of disinformation about the fortifications, the chemical weapons, etc. But did you find anybody who pointed it out? Virtually nobody. That's typical. Notice that this was done one year after exactly the same thing was done with Manuel Noriega. Manuel Noriega is a minor thug by comparison with George Bush's friend Saddam Hussein or George Bush's other friends in Beijing, or George Bush himself, for that matter. In comparison with them, Manuel Noriega is a pretty minor thug. Bad, but not a world class thug of the kind we like. He was turned into a creature larger than life. He was going to destroy us, leading the narco-traffickers. We had to quickly move in and smash him, killing a couple hundred or maybe thousand people, restoring to power the tiny, maybe eight percent white oligarchy, and putting U.S. military officers in control at every level of the political system. We had to do all those things because, after all, we had to save ourselves or we were going to be destroyed by this monster. One year later the same thing was done by Saddam Hussein. Did anybody point it out? Did anybody point out what had happened or why? You'll have to look pretty far for that.

Notice that this is not all that different from what the Creel Commission did in 1916--1917, when within six months it had turned a pacifistic population into raving hysterics who wanted to destroy everything German to save ourselves from Huns who were tearing the arms off Belgian babes. The techniques are maybe more sophisticated, with television and lots of money going into it, but it's pretty traditional. I think the issue, to come back to my original comment, is not simply disinformation and the Gulf crisis. The issue is much broader. It's whether we want to live in a free society or whether we want to live under what amounts to a form of self-imposed totalitarianism, with the bewildered herd marginalized, directed elsewhere, terrified, screaming patriotic slogans, fearing for their lives and admiring with awe the leader who saved them from destruction while the educated masses goose-step on command, repeat the slogans they're supposed to repeat, the society deteriorates at home, we end up serving as a mercenary enforcer state, hoping that others are going to pay us to smash up the world. Those are the choices. That's the choice that you have to face. The answer to those questions is very much in the hands of people exactly like you and me.


Noam Chomsky


Excerpted from the Alternative Press Review, Fall 1993
Alternative Press Review www.altpr.org - Your Guide Beyond the Mainstream



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September-October 2002

With Weapons of the Will
How to topple Saddam Hussein nonviolently

Saddam Hussein has brutalized and repressed the Iraqi people for more than 20 years and more recently has sought to acquire weapons of mass destruction that would never be useful to him inside Iraq. So President Bush is right to call him an international threat. Given these realities, anyone who opposes U.S. military action to dethrone him has a responsibility to suggest how he might otherwise be ushered out the backdoor of Baghdad. Fortunately there is an answer: civilian-based, nonviolent resistance by the Iraqi people, developed and applied in accordance with a strategy to undermine Saddam's basis of power.

Unfortunately, when this suggestion is made publicly, hard-nosed policymakers and most commentators dismiss the idea out of hand, saying that nonviolence won't work against a tyrant as pathological as Saddam. That is because they don't know how to distinguish between what has popularly been regarded as "nonviolence" and the strategic nonviolent action that has hammered authoritarian regimes to the point of defenestrating dictators and liberating people from many forms of subjugation.

The reality is that history-making nonviolent resistance is not usually undertaken as an act of moral display; it does not typically begin by putting flowers in gun barrels and it does not end when protesters disperse to go home. It involves the use of a panoply of forceful sanctions—strikes, boycotts, civil disobedience, disrupting the functions of government, even nonviolent sabotage—in accordance with a strategy for undermining an oppressor's pillars of support. It is not about making a point, it's about taking power.

Another misconception about nonviolent resistance that policymakers and the media entertain is that there is some sort of inverse relationship between the degree of severity of a regime's repressive instincts and the likelihood of a civilian-based movement's success in overturning it. Three cases come to mind in illustrating that repression is not typically the decisive factor in the dynamics of these struggles.

First, during World War II the Danes gradually developed a broad popular nonviolent resistance to their German occupiers and—through actions such as cultural protests in the beginning and later general strikes—managed both to create the space in which to operate and to impose substantial costs on the Nazi regime for its decision to occupy the country. Even though the Germans were capable of more severe repression in Denmark than they chose to apply, the point is that there was a transactional relationship between the Germans and the Danes, and the Danes discovered that fact—and from that they derived the leverage to press their resistance.

An authoritarian ruler or military occupier wants certain services or benefits from the population, and those benefits can be withheld, albeit at a cost to those resisting. Ratcheting up repression does not necessarily work as a strategy to quell resisters, since when repression increases, more people are antagonized and join the resistance, and business as usual for the regime or occupier becomes even more costly to maintain. It's essential to understand that unless a regime wants to murder the entire population, its ability repressively to compel a population's compliance is not infinitely elastic.

This was illustrated in another case during World War II: the nonviolent public resistance of the Rosenstrasse wives in February-March 1943. Reacting to the internment of their Jewish husbands, hundreds of these non-Jewish wives and other civilians who supported them started daily sit-ins in front of the building at Rosenstrasse 2-4 where their husbands had been taken initially (many were soon shipped to the camps). SS soldiers shot into the air over their heads, shut down the nearest streetcar station, and tried to frighten them off, but they kept coming, their ranks swelling to a thousand. The Nazis were faced with a dilemma: To stop the protest, they could drag these women away and arrest them, or brutalize them in the streets—but the regime was concerned that that would inflame other Berliners, who would surely hear about what had happened. In a week Goebbels decided it was easier just to give them their husbands back, and he did so, transporting many back from the camps; 1,700 were set free.

Nonviolent resistance often confounds the assumption that the next degree of repressive pressure will somehow neutralize further resistance, because conflicts in which strategic nonviolent action is applied are not necessarily contests of physical force in all of their phases. The Nazis could have ended the Rosenstrasse protest on its first day, but they did not—they realized it was not really a physical problem. There was a political context: Killing Jews was one thing, but killing or even injuring non-Jewish German citizens, especially women, was quite another—it would tarnish their image (which is to say, potentially jeopardize the legitimacy of their domestic rule) at a vulnerable time, right after the German defeat at Stalingrad. The lesson: Their latitude for decision making was not automatically enlarged by their capacity for repression.

Another case that illustrates the importance of this question of legitimacy is that of Chile. No one doubted the willingness of Pinochet's regime, in the 1970s and early 1980s, to use terror as an instrument of repression in order to assure the regime's control: Disappearances, brutal killings of dissidents, and arbitrary arrests had silenced most dissenters. But once that silence was broken in 1983 in a way that the regime could not immediately suppress—through a one-day nationwide slow-down, followed by a nighttime city-wide banging of pots and pans in Santiago—the regime was no longer able to re-establish the same degree of fear in the population, and mammoth monthly protests were soon under way.

After it was clear that a broad cross-section of the population opposed the regime, Pinochet felt compelled to reassert its legitimacy, and so he went ahead with a scheduled referendum on his continued rule which, thanks to internationally supported poll watching and extraordinary grass roots organizing, he lost. Then his impulse to crack down was blocked when his senior military chiefs made it clear that they would refuse his orders to do so. What had happened? A seemingly innocuous protest had compromised the regime's ability to rule by intimidation, allowing the democratic opposition to organize and eventually capture a higher legitimacy, splitting the ranks of the dictator's supporters.

While it may well be true that Saddam's rule has been as brutal as that of any dictator since Stalin, he is not, unlike the Russian tyrant, supported by an entrenched party system that can claim a higher ideological purpose. His hold on power is even more reliant on personal loyalties and their reinforcement by material rewards and mortal penalties. As such, the frequent reports of his repression should be seen not only as a sign of his brutality, but as evidence of the disaffection that his capricious, personal style continues to breed: He would not have to crack down if there were no one who might be disloyal.

If a military invading force attempts to shoot its way to Saddam, it must necessarily shoot first at all those military and security units deployed around him—and, if they are threatened with death, they will shoot back. Thus the horrendous fighting in or around Baghdad that we know the Joint Chiefs has advised the president would be extremely costly in the event of U.S. military invasion.

But if instead a campaign against Saddam began with civilian-based incidents of disruption that were dispersed around the country and that did not offer convenient targets to shoot at, any attempt to crack down would have to depend on the outermost, least reliable members of Saddam's repressive apparatus. If the resistance made it clear to police and soldiers that they were not viewed as the enemy, and even if resisters were at first only a nuisance—mosquitoes that could not all be swatted—the realization that Saddam was being opposed openly would begin almost immediately to lessen the fear of engaging in further, more systematic acts of resistance. As opposition became more serious or visible, this would offer to dissenting elements within the regime a place to which to defect, once events reached a crescendo.

A few years ago, in the holy city of Karbala, when tens of thousands of Muslims gathered for an annual religious occasion, the regime sent in troops because it feared disorder or an uprising. But they were so badly outnumbered by the civilians who came that they were effectively encircled—a graphic display of the limitations on Saddam's repressive apparatus if it were constrained to respond to incidents in all directions from Baghdad.

Earlier this year, a leading nonviolent Iraqi oppositionist expressed exasperation that the Bush administration appeared to be considering every possible military strategy for regime change without realizing "that 22 million Iraqis detest Saddam Hussein" and that they represent an enormous potential resource in ungluing critical levers of his control. At a recent conference on the future of democracy, another Iraqi oppositionist stood up and reminded other, more skeptical Iraqis in the room that Saddam's regime cannot function without oil revenues, and there is a limited number of civilian oil workers who, if they were to abandon their jobs, could create a crisis by themselves. If Saddam starts shooting oil workers or workers at electrical utility installations, how would that keep the oil fields running or the power flowing to his palaces and prisons?

At the moment a nonviolent movement begins, most observers think that success is impossible, because most people can only see the costs of resisting instead of the costs that resisters can impose on those who maintain the existing system. The oppressive rulers who have been brought down by nonviolent movements—whether they were generals in Latin America, Ferdinand Marcos in the Philippines, or Slobodan Milosevic in Serbia—did not tolerate a degree of dissent or refrain from murdering all opponents because they were softer adversaries than Stalin would have been or Saddam is now. These were all dictatorial regimes, meaning that openness was tolerated only as necessary to maintain the facade of internal or external legitimacy, or because suppressing it would have been too costly. And the Raj in India was not the exception that proves the rule, unless you think that the massacre at Amritsar or the killings at Dharasana were merely unfortunate lapses in English manners.

The reflexive assumption that nonviolent action has structural limitations related to a regime's character is in part the product of three generations of stereotyping this strategy as a moral preference or a form of ethical behavior. Most preachers of "nonviolence"—by insisting that nonviolent action triumphs when the opponent witnesses the suffering or hears resisters' messages and is persuaded to relent—have unwittingly reinforced the belief that power cannot be taken from rulers who are willing to use superior military force. That isn't the way nonviolent resistance has usually worked.

Regimes have been overthrown that had no compunction about brutalizing their opponents and denying them the right to speak their minds. How? By first demonstrating that opposition is possible, peeling away the regime's residual public and outside support, quashing its legitimacy, driving up the costs of maintaining control, and overextending its repressive apparatus. Strategic nonviolent action is not about being nice to your oppressor, much less having to rely on his niceness. It's about dissolving the foundations of his power and forcing him out. It is possible in Iraq.


by Peter Ackerman and Jack DuVall
Peter Ackerman and Jack DuVall are co-authors of A Force More Powerful: A Century of Nonviolent Conflict, the companion book to the PBS documentary of the same name, of which DuVall was executive producer.
Ackerman is chair of the board of overseers of the Fletcher School of Law and Diplomacy at Tufts University and DuVall is director of the International Center on Nonviolent Conflict.

Sojourners Magazine, September-October 2002



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