December 2009

violence and nonviolence as a political tool

exposed Humanist Center Lecture by Dr. Bernadette Zalisñak lasPrimeras International Conference on "Violence and Society" held in the Auditorium of the City of Concord during the 2nd and 3rd December the end of 2009.

A gradezco Dr. Jauregui's presentation and other speakers before me, course the municipalities of Concordia and Salto, to the organizing institutions FCJS the sponsorship of UNL, I appreciate the consideration of all these, my fellow Humanist Center, to the great political leaders concerning the Non-Violence: Gandhi, Luther King, Gene Sharp, Henry Thoreau, not want to forget also to contemporary Silo and Evo Morales, and countless politicians who without fanfare and often without charge or special place, dedicated his life or part of it, to think, feel and act in the public good.

violence and nonviolence as a political tool.

we talk about violence in the plural or various forms of violence, ... the subject is singular when speaking of violence, once restricted to physical violence, why the clarification is that there are different forms of violence: economic, political, ideological, psychological, ... we can speak of violence in various areas: family, institutional, social ...

Then I'll define as the point of view in this exhibition: Violence "any action that directly or indirectly denying or limiting the freedom, prosperity, development, or the intentionality of a person or a group; also cosifique any action that a person or group.

In singular, as a concept and experience, has to do with denying human intentionality can be in one in another, in many others, has to do with the appropriation of subjectivity and suffering generation. Then we can say that there are different forms of violence, for example ... .. ... Or other "violence." In general we usually refer to as forms of violence.

types or forms of violence: economic, racial, religious, moral, psychological, sexual, etc. ..

Nonviolence is not the simple negation of violence, is a methodology of action that rejects violence but actively tries to eradicate it in all its forms, it is correlated to life personal, and social interaction. as a concept and experience, we can simplify the maximum, say that I personally requires thinking, feeling and doing in the same direction, and social, requires treating others as one would like to be treated.

Nonviolence is a great life philosophy and methodology of action that has always inspired profound moral and religious convictions and today represents the only answer consistent with the spiral of violence that surrounds us.

principal tools non-violence are

rejection and emptiness to the various forms of discrimination and violence.

collaboration with the non-violent practices.

The denunciation of all acts of discrimination and violence.

civil disobedience against institutionalized violence.

social organization and mobilization, voluntary and supportive.

2.1-Examples of non-violent personal positions:

Shares "empty", "complaint" and " non-cooperation "with the violence:

not vote, or support in the elections of political leaders, trade union or sports, directly related to situations of violence and discrimination . Report situations of violence affecting discriminated minorities (ethnic, racial, cultural or gender)

require compliance with the rights clearly stated in our laws but not respected or accomplished in social practice (equal and indiscriminate access to health and education levels necessary for proper human development)

as the general strike historic sit-ins, the footage of buildings, artistic expression, public complaint, the use of legal channels arranged as justice proceedings, the abstention from consumption, the demonstrations, but also the meeting and dialogue, proposals and projects, participation policy in all its forms, be demanding that the elections that decide to comply with the law and human rights, but also forms of relationship building, exchange for making collective decisions. And in elections. In a representative democratic system as we have no choice but to participate in elections, choosing among the options presented, and also standing for election, In a political party like we have no choice but to vote for parties and alliances that are presented, but also can participate in political parties, groups and fronts that are presented, but can also be found new political parties, fronts and alliances. Building a political party or alliance is not only to elect candidates, is to develop a political project, a plan of action that, if elected, would be carried out. Of course we have is a formal democracy .

anyway, and to oppressive circumstances where overt violence appears in a given context, the proposal personally is to make the vacuum to violence and to consider appropriate action principle, not opposed to a force if is more powerful than itself, expected to weaken and move forward with resolve, through dialogue, the start situation, persuasion, etc. and for this many times, almost always good, ask for help. Socially, it has to do primarily with the exercise of human rights, but also has specific forms, all policies.

And we need to define policy, as a concept and experience, and there are going to see how all non-violent actions are political, but also could have said the opposite, without any problem, as policy tool nonviolence, and had perhaps been more accurate. Policy as a concept and experience, exercise of power, the right to organize on the basis of the general good. For Aristotle, man was essentially political and social, living in the polis and the polis live in, and affected all levels of life that was published, what we had to do not only himself, but the other mortals who inhabited the places where they related (which was not political or was it an animal or a god, and was not involved idion) those of the French Revolution despite its tendency privatizing and individualistic and given the increasing divorce after the birth of political science of Machiavelli, but the principles were freedom, equality and fraternity, that last of brotherhood, that it has to do with the other, with the brothers, with others citizens, who from then on they were considered to rights, political power after dark where the power came from God but was transmitted by inheritance, etc.. For the creators of representative democracy and the division of powers, representation was not a blank check, was a private mandate, where the chosen had to meet with the client ... We could say along this line is you have to do with solidarity with treat others as you would like to be treated, but is that all are treated as they would like to be treated, and generate forms of social organization possible, and that political participation in a democracy is a tool non-violence or non-violence is the methodology to meet this end of politics, which is the general welfare. We passed an era where beliefs and repression, we became autistic, they told us to do good to the other one had to take care of oneself, max, loq eu is one, the family, children, and deal with one l of them involves having own property and consumption capacity, if one is going so well, did well to others, and he was not going well was because it was a bohemian, a lazy or worthless ... and then the whole world and deal laburar life private, and we have become autistic, and where anyone doing well, no one is as with anything, and the threat is that it can be worse because some brothers, algunosmortales around us, are worse, and eventually queestan but found that these were neither vague nor useless ... but they hide it because it s capable than others what they think, what they say .. and even those who have been called politicians have addressed themselves, not the general good, have looked to have more private goods and consume more and better, and therein lies all the discredit of politicians, who do what they say they will do when they ask for the vote. But they also do well, they could get worse as we, nor they will also have the same dissatisfaction, the same fears. Now that conflict, the fear is that we rob those who are worse, because they are better rob us and say nothing, and a little more, we are robbing this worse, when you do not pay what you have to pay, then that right, calling on politicians who do not address the general good, if we do not, then we are stoked and want to be in politics to pop better, to have better opportunities for our private lives ... and it's a vicious circle. All concerned with themselves, and for that, is permitted, enabled, violence to others, exploit, lie, no help, steal, shoot, provided that scam ... worse than us, if not better, because there is not allowed, there must be respected, otherwise one becomes a criminal. And before the absmo nonsense, dissatisfaction, always want more, I have increasingly less even more, it's still less than they wanted ... and that I deal with my private life all the time, my work, my family, my home, my property, of myself, going to the gym nonos hairdressing ... and realize that we are the idion of Aristotle, apolitical, or gods or animals, we are idion, do not recognize our own humanity and resign ourselves to be dissatisfied and unhappy in a bundle of contradictions between what we think, feel and do, not recognize the humanity of others and are not interested, we prefer to compensate for the need to address other, mob, which sells us the nonsense, what happens to Susan ... We agree we are social beings, we live in society, we need it to live, but only to take advantage of it, others to consume what others produce, to sell things ... we are social beings and we need solidarity, but also need to be solidarity to work, treat others as we want to treat us and treat us better, until we get high to go on living ... and at the bottom that also shames us, and if tested, a poqueito of consistency, a little solidarity and if we got the surprise that we feel better, and if we test more solidarity? And if we deal with all that we are all better? And if we get a surprise? And if you?

conclude with a couple of quotes:

violence, the state and the concentration of power. (Silo)

Man for its openness and freedom to choose between situations, different responses and imagine their future, can also deny himself, to deny aspects of the body, completely deny it as suicide, or deny others. This freedom has allowed some unlawfully appropriating the social whole that is, to deny freedom and intentionality of others, reducing them to prosthesis instruments of their intentions. Therein lies the essence of discrimination, and its methodology, the physical, economic, racial and religious. Violence can be established and perpetuated through the use of the apparatus of social regulation and control, ie the state. Consequently, the social organization requires an advanced type of coordination safe from any concentration of power, whether private or state. When it is intended that the privatization of all economic areas makes society safe from the state power that hides the real problem lies in the monopoly or oligopoly that brings the state power from the hands of a para-state driven not by a minority bureaucracy but by the minority owners to increase the concentration process.

The social structures, from the most primitive to more sophisticated, they tend to the progressive concentration until immobilized and began his stage of the dissolution of that start new processes of reorganization in a higher level as above. Since the beginning of history, the society is developing towards globalization and thus arrive at a time of maximum concentration of arbitrary power characteristics of world empire and no possibility of further expansion. The collapse of the global system will occur by logic of the structural dynamics of any closed system in which necessarily tends to increase disorder. But as the process of globalization tends to structures, the humanization process tends to open the human being, overcoming state and para-state, tends to decentralization and devolution. Everything ends in chaos and a restart of civilization, or begin a stage of progressive humanization not depend on mechanical designs, but unrelenting intent of individuals and peoples, their commitment to change the world and ethics of freedom which by definition can not be imposed. And they will no longer aspire to formal democracy managed as far as interests of the factions but a real democracy in which direct participation can be done instantly through communications technology, today in a position to do so.

9 .- The human process (Silo).

Necessarily, those who have reduced the humanity of others have led to pain and suffering that restarting again within the old society against natural adversity, but now between those who want to "naturalize" to others, society and history and, moreover , the oppressed who need to humanize humanizing the world. Thus humanizing the objectification is out to assert the intention of all human beings and the primacy of the future over the current situation. It is the image and representation of a possible future and better allowing the modification of the present and enabling every revolution and every change. Therefore, not enough pressure oppressive conditions that implement change, but is necessary to warn that such change is possible and depends on human action. This struggle is not between mechanical forces, is not a natural reflex, is a struggle between human intentions. And this is precisely what allows us to speak of oppressors and oppressed, of the just and the unjust, heroes and cowards. That's all I can practice with a sense of social solidarity and commitment to the liberation of the discrimination they are majorities or minorities.

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violence, the state and the concentration of power. (Silo)

9 .- The human process (Silo).

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