Tag: Nonviolent Intervention

*By Adam Fefer
Time Period: 2016-2023
Location: Poland, especially Warsaw
Main Actors: Polish Episcopal Conference
Tactics
- Selective refusal of assistance by government aides
- Mutinies by government personnel
- Blocking of lines of command and information by government personnel

The Philippines became increasingly authoritarian during the 1965-86 tenure of President Ferdinand Marcos. Between 1972-1981, the Marcos regime ruled under martial law, suspending parliament and censoring the media. Marcos justified these measures by exaggerating the threat of communist and Muslim insurgencies. Under this pretext, the Marcos regime committed grave human rights abuses, including torture, extrajudicial killings, and forced dissapearances. The 1986 presidential election, Marcos’ last before fleeing the country, was marked by widespread fraud and state violence.

The armed forces were a key pillar propping up Marcos’ dictatorship, detaining and repressing those who threatened his grip on power. Officers were promoted, dismissed, and reshuffled in accordance with their loyalty to Marcos. In the mid-1980s, a dissatisfied military faction formed the Reform the Armed Forces Movement (RAM). RAM became a haven for key military defectors, including Defense Minister Juan Ponce Enrile and Chief of the Philippine Constabulary Fidel Ramos.

One month after the unfree and unfair 1986 election, RAM, under the leadership of Enrile, planned a coup against the Marcos regime. The coup was aborted after officers loyal to Marcos preempted it. However, the coup-plotters retreated to and occupied multiple military camps, namely Camp Aguinaldo and Camp Crane. There they engaged in a standoff with the loyalist forces.

During the standoff, RAM’s leadership coordinated with Catholic Cardinal Jaime Sin as well as civilian political leaders, meeting secretly at their respective homes. Sin called on Filipinos to stand together against Marcos via the church-run Radio Veritas. Millions of unarmed citizens gathered to protect the RAM leadership, forming human barricades at the military camps. Marcos ordered his troops to fire on the protesters, which the troops refused to do. Defections began to spread throughout the armed forces, particularly the Air Force and Marines. As the military, Filipino society, and the US withdrew its support, Marcos fled the country in February 1986, going into exile in Hawaii.

The Philippines’ “People Power” revolution was one of the 20th century’s most successful nonviolent uprisings, inspiring protesters at Tiananmen Square, the 1989 revolutions in Eastern Europe, and the Arab Spring. Filipinos ousted a dictator who had been in power for over two decades and enjoyed extensive US support. And despite the crucial role played by the armed forces, People Power inaugurated a civilian administration. Nevertheless, democracy in the Philippines has not consolidated since Marcos’ ouster and there have been multiple attempted military coups.

US democracy organizers can learn much from the military’s actions during People Power. For one, the security sector can be an important ally in the fight against dictatorship, this in contrast to the assumption that soldiers favor strongmen leaders promising stability. Filipino military elites demonstrated powerfully their opposition to Marcos’ election-rigging and repression of unarmed civilians. At the same time, their behaviors were shaped and influenced by the mass mobilization of Filipino civilians, who demonstrated a collective rejection of the Marcos dictatorship through disciplined nonviolent action. Moreover, their commitment to democracy need not be exclusively moral: elites from the security, business, and religious pillars were strategically committed to both preventing communist and Islamist forces from gaining power and to retaining US financial and military support (Mendoza 2009). 

A second lesson is that pro-democracy movements are more likely to succeed when they mobilize a large and diverse set of supporters. The Philippines’ security sector not only worked against Marcos but coordinated their actions with business elites and high-ranking Catholic leaders. All three pillars worked alongside and protected the popular protesters. 

Where to Learn More
- Amnesty International (2022). “EDSA People Power Revolution.” 
- Mendoza, A. (2009). “‘People Power’ in the Philippines, 1983–86.” In A. Roberts & T. G. Ash (Eds.), Civil resistance and power politics: the experience of non-violent action from Gandhi to the present. Oxford University Press.
- Tesoro, J.M., & Saludo, R. (1996). “The Legacy of People Power.” AsiaWeek.

*By Adam Fefer
Time Period: 2016-2023
Location: Poland, especially Warsaw
Main Actors: Polish Episcopal Conference
Tactics
- Assemblies of protest or support
- Human chains
- Destruction of Government Documents

Hungarian democracy has significantly eroded since Prime Minister Viktor Orbán’s Fidesz party won the 2010 elections. Owing to its parliamentary super-majority, Fidesz has frequently changed the constitution and Hungary’s electoral law in its favor. Meanwhile, opposition legislators have been barred from introducing new bills or amendments. Fidesz has gerrymandered electoral districts and created fake parties to overwhelm its opponents (Kornai 2015). Hungarian news media are extremely favorable to Fidesz and its vision of illiberal Christian nationalism. Orbán denounces “Western” human rights as a ruse for national suicide and Islamic fundamentalism.

The Orbán administration has centralized its control over Hungary’s education system. Much as in the US, many right-wing Hungarians see schools and universities as incubators of left-wing ideologies relating to gender, race, and the economy. Under Fidesz, the autonomy of schools and teachers to choose their curriculum has been greatly narrowed. Teachers who have gone on strike demanding fair pay have been fired, arrested, and violently repressed by security forces. In addition, they have been denounced as a cover for George Soros and his progressive agenda, a common anti-semitic charge by Orbán and Hungarian elites.

Five teachers were fired in September 2022 for going on strike. The next month, tens of thousands of teachers, parents, and students staged multiple protests. Their goals broadened from restoring the dismissed teachers specifically to increasing educators’ salaries and resisting Orbán’s authoritarianism more generally.

The Hungarian protests showcased very creative forms of resistance. For example, students formed a human chain through the capital and blocked a key bridge for several hours. They marched to the Interior Ministry building, throwing garbage at a life-sized effigy of the head minister and burning official letters sent to teachers warning them not to protest. And they chanted “We are not afraid” and “Orbán get out.” The October protests were some of Hungary’s largest since the end of communism in 1989.

Hungarian civil society has played a key role in sustaining the protesters. An organization called Tanítanék (meaning “I wish to teach” in Hungarian) was founded in 2016 by Kata Törley, one of the teachers fired in September 2022. Tanítanék works to improve teachers’ income and right to strike. It has enjoyed popular success through digital organizing and the building of mailing lists, the latter of which is over 90,000 large. Tanítanék has used its funds to hire permanent staff, support striking teachers and those engaged in civil disobedience who have been arrested, and create a media portal.

Teachers, parents, students, and citizens have done much to raise awareness of Fidesz’s autocracy and centralization over the education system. However, the erosion of democratic freedoms and active repression of protesters has complicated efforts to organize an effective response to the Orbán regime. Fidesz’s control over nearly all branches of the state has weakened both opposition parties and civil society more generally.

In spite of Hungary’s worrying prognosis, US democracy organizers can draw several lessons from the efforts of Hungarian teachers. For one, the teachers built a large and diverse coalition that included students, parents, and concerned citizens, whose views cut across political and ideological divides. In other words, people from all walks of life either attend school or have school-aged children. US democracy organizers could benefit from thinking in terms of such broad shared interests. Second, the Hungarian teachers deployed a host of creative and bold tactics, from throwing garbage to blocking bridges to burning threatening letters from the state. US organizers need not confine their work to e.g., encouraging voting for pro-democracy candidates, but can draw on a wealth of tactical options.

Where to Learn More
- Faludy, A. (2022). Hungary’s Education Protests of Limited Threat to Orban. Balkan Insight.
- Kornai, J. (2015) Hungary's U-turn: Retreating from Democracy. Journal of Democracy, 26(3): 34-48.
- McNeil, Z. (2024). Lessons on Challenging Authoritarianism from the Hungarian Teachers Movement. Waging Nonviolence.

*By Adam Fefer
Time Period: 1956-1968
Location: Montgomery & Birmingham, AL; Prince Edward County, VA; Washington, DC; Cape May, NJ; New Delhi, India
Main Actors: American Friends Service Committee, Bayard Rustin.
Tactics
- Publishing Dissenting Literature
- Newspapers and Journals
- Marches

This caselet is about Quakers’ contributions to the civil rights movement, which advanced US multi-racial democracy. The civil rights movement’s causes are well known: the southern states were authoritarian enclaves where African Americans were disenfranchised and faced legalized discrimination. Meanwhile, northern states had informal segregation in housing, education, and employment. Despite their small size --just over 75,000 US members today-- Quakers served as an important pillar in undoing the US’ authoritarian, exclusive status quo.

Quakers, also known as the Religious Society of Friends, are a Christian denomination noted for their emphasis on direct inward revelations, styles of worship that enable such revelations (e.g., “quaking” silently in place), and forms of social “witness” or activism, especially pacifism and conscientious objection. Much Quaker activism is formulated at “Yearly Meetings,” which are decentralized decision-making organizations.

Quakers’ social witness has earned them international acclaim: Quakers Emily Greene Balch and Philip Noel-Baker won the Nobel Peace Prize in 1946 and 1959 for their contributions to peace. In 1947, the American Friends Service Committee (AFSC) and British Friends Service Council - Quaker-led institutions that focus on advancing peace and social justice - won the prize, accepting it on behalf of Quakers worldwide. In practice, Quakers have not always been maximally progressive on issues of race and democracy such as abolitionism and desegregation. However, Quaker theology has often emphasized ideals of equality, community, and consensual decision-making; these ideals proved useful for pro-democracy activists during the civil rights movement.

Many Quaker activities during the civil rights movement centered around relations between the AFSC, various Quaker meetings and conferences, and civil rights leaders such as Martin Luther King Jr. and Bayard Rustin, the latter a noted Quaker. In 1956, a Quaker Yearly Meeting sent a delegation to Montgomery, AL, which organized with MLK ahead of the Montgomery bus boycott, the first major campaign of the civil rights movement. The Montgomery boycott prompted the Supreme Court in 1957 to rule that segregation was unconstitutional.

In 1957, MLK, Rustin, and over 50 others founded the Southern Christian Leadership Conference (SCLC). Rustin saw the SCLC’s organizing strategies --based on building large, disparate coalitions of labor, civil rights, and political organizers-- as informed by Quaker notions of pragmatism and equality. SCLC and Rustin played key roles in organizing the 1963 March on Washington for Jobs and Freedom and 1965 Selma to Montgomery marches, among other landmark protests.

In 1959, the AFSC arranged for MLK’s travel to New Delhi, India, where he became more familiar with Gandhian methods of nonviolence. What MLK gained in terms of his strategic vision proved important to the civil rights movement: as Rustin said, “[we] observe the eternal truth proclaimed by Buddha, Jesus…[Quaker founder] George Fox and Gandhi: the use of violence will destroy moral integrity -- the very fundamental of community on which peace rests” (Figueroa 2023, 172).

In 1963, AFSC nominated MLK for the Nobel Peace Prize, which he won. Later that year, they distributed over 50,000 copies of his influential Letter from Birmingham City Jail. In 1968, AFSC participated in the Poor People’s Campaign, working with King and others to draft its platform. Against the backdrop of MLK’s assassination and the campaign’s focus on economic justice, it was largely unsuccessful in extracting concessions from the US government. AFSC also released a statement later that year, where it denounced “a great many Americans, including elected officials…flouting the established law of the land, and…[taking] little action to enforce the law and bring the offenders to account” (AFSC 1968, 2). In other words, AFSC saw formal integrationist measures as inadequate in the face of non-compliance by US government officials.

The US civil rights movement succeeded in ending legal segregation and advancing multiracial democracy in the United States, particularly through the passage of the 1964 Civil Rights Act and 1965 Voting Rights Act. Quaker social witness played an important role in achieving these victories. However, the struggle for multiracial democracy is still incomplete. Democracy activists today would do well to remember how Quaker activists like Bayard Rustin sought to build large, inclusive coalitions, as well as how Quaker organizations like AFSC found inventive ways to broaden the civil rights movement’s horizons, for instance through sending Martin Luther King to India to learn methods of satyagraha. Restoring the quality of US democracy today will require similarly inventive solutions that cut across different political, social, and economic interests.

Where to Learn More
- American Friends Service Committee. (1968). “The Theory and Practice of Civil Disobedience.”
- American Friends Service Committee. (2024). “From India to Birmingham: Martin Luther King, Jr.'s connections with AFSC.”Friends Journal. (1958). “Friends General Conference June 23 to 30, Cape May, New Jersey.” Volume 4, Number 28.
- Figueroa, C. (2023). “The Political Activist Life of Pragmatic Quaker Bayard T. Rustin.” In C.W. Daniels & R. Grant (Eds.), The Quaker World, pp. 307-319. Routledge.

*By Adam Fefer
Time Period: 2019-2023
Location: Brazil, especially Rio de Janeiro
Main Actors: Federation of Industries of the State of São Paulo, Instituto Ethos, Sistema B

Tactics: 

• Declarations by organizations and institutions
• Signed public statements
• Boycotts of government departments, agencies, and other bodies

Brazil became less free and democratic during Jair Bolsonaro’s presidency (2019-2022). During his campaign, Bolsonaro attacked Afro-Brazilians, women, and indigenous peoples, while expressing nostalgia for Brazil’s military dictatorship (1964-85). While in office, journalists and civil society activists were harassed and faced violence. Bolsonaro threatened Supreme Court justices and publicly opposed independent checks on his power. Brazil’s disastrous COVID-19 response was heightened by Bolsonaro’s efforts to suppress public data about cases and fatalities as well as his promotion of the ineffective drug hydroxychloroquine.

In January 2023, after Bolsonaro was defeated by President Lula da Silva, around 5,000 Bolsonaro supporters attacked federal buildings in the capital, Brasília, to disrupt the transfer of power. The rioters were motivated by misinformation about the election and many sought to reinstate military rule. Brazil’s January attack, which not incidentally mirrored the US’ January 6 capitol attack, drew widespread condemnation.

Bolsonaro enjoyed extensive support from leaders of the business pillar during and after his time in office. Compared to his main opponent --the left-leaning Workers’ Party (PT)-- Bolsonaro’s privatizations, efforts to reduce public sector pensions, and support for Amazon’s deforestation were popular among business elites. More generally, economic concerns were crucial in polarizing Brazilian society and tempting many to embrace Bolsonaro. Indeed, the 2014-16 recession was the worst in Brazilian history. 

In spite of broad business support, influential members of the business pillar did make statements and take actions in response to Bolsonaro’s anti-democratic behavior. For example, in August 2022, the Federation of Industries of the State of São Paulo --a business association representing over 100,000 industries-- authored a letter called “In Defense of Democracy and Justice.” The letter, which was published in 5 national newspapers, garnered over 100 signatories, including businesses, NGOs, unions, and universities. Key among its themes were the importance of Brazil’s judiciary and electoral court --institutions that Bolsonaro repeatedly attacked-- in strengthening both democracy and the economy. The letter emphasized that strong democratic institutions can help mitigate recessions, inflation, and under-development, independent of which political party is in office. In this way, the Federation both took a non-partisan approach and appealed to concrete business interests.

Additional examples can be drawn from publications by Instituto Ethos, a business-led civil society organization. In March 2020, it published a piece denouncing Bolsonaro’s COVID-19 policy as authoritarian and his actions as constituting executive aggrandizement. It urged all Brazilian citizens and institutions to ignore Bolsonaro’s recommendations. One month later, Instituto Ethos denounced Bolsonaro’s politicization of the police, which involved appointing a close ally and family friend as director-general of the Federal Police. Instituto argued that Bolsonaro would use the appointment to unlawfully access intelligence reports and shield his family from corruption investigations. The statement was prudent to highlight an issue related to crime, which also polarized Brazilian society before Bolsonaro’s election and swelled his support. 

Finally, in August 2022, Instituto Ethos published a piece denouncing businesses who expressed support for a coup if Bolsonaro wasn’t reelected, stating in no uncertain terms that these do not represent the private sector. Much like with the Federation of Industries letter, Instituto emphasized that democracy is essential to a strong economy and urged businesses to help disseminate high-quality information about elections and encourage voting. It also launched a guide with recommendations for pro-democracy business actions with respect to elections. 

A third example comes from Sistema B, a Latin American coalition of businesses committed to ethical and sustainable practices. In October 2018, Brazil’s Sistema B branch denounced Bolsonaro’s efforts to deregulate the environment. For the firms that make up Sistema B, Bolsonaro had undermined democratic values of accountability, transparency, and the public good.

The campaign against Bolsonaro by Brazil’s business pillar likely played a role in Lula da Silva’s presidential victory. Bolsonarism was dealt a further blow when Brazil’s Superior Electoral Court banned him from seeking reelection until 2030. It should also be noted that Bolsonaro’s administration became increasingly unpopular and was perceived as inept, especially with respect to its COVID policy. 

Democracy advocates in the US can learn much from the examples set by Brazil’s business pillar. A first lesson is that successful campaigns will mobilize many different kinds of interests, as was the case with the Federation of Industries letter, whose signatories included trade unions, banking federations, and bar associations. US businesses --from large corporations to small firms and everything in between-- should be similarly persuaded that autocracy harms the economy and their daily operations. A second lesson is that pillar-specific language can be very effective in garnering legitimacy and avoiding perceptions of partisanship. Brazilian pro-democracy businesses appealed in non-partisan terms to the imperatives of combating inflation and under-development. Finally, although businesses may be very effective when appealing to economic issues, they can also play a key role in promoting more traditional democracy issues, as demonstrated by Instituto Ethos’ efforts to combat misinformation and encourage voter turnout. 

Where to Learn More
- Cameron, C. (2023). The attack on Brazil’s seat of government resembles the storming of the U.S. Capitol on Jan. 6, 2021. New York Times.
- Hunter, W., & Power, T. J. (2019). Bolsonaro and Brazil's illiberal backlash. Journal of democracy, 30(1), 68-82
- Smith, A. E. (2020). COVID vs. Democracy: Brazil's Populist playbook. Journal of Democracy, 31(4), 76-90.

*By Sivahn Sapirstein
Time Period: Summer 2020
Location: Portland, Oregon (and then spread across USA)
Main Actors: Wall of Vets Facebook Group
Tactics
- Protective Presence
- Nonviolent Interjection

Following the police killing of George Floyd in May 2020, demonstrators organized across the United States to protest police violence, systemic racism, and systemic inequality. In Portland, Oregon these protests took place nightly for several months. The protests were primarily peaceful, though punctuated by occasional violent escalation. After over a month of protesting, then-President Trump sent federal troops to Portland, without the approval of the Governor or Mayor, claiming that the city and state politicians had lost control. While the purported purpose was to subdue the protests, in many cases the federal agents escalated conflict by employing excessive (and illegal) tactics, including abducting protesters off the street.

Observing these dynamics unfold, Christopher David, a Navy veteran, decided to attend a protest to speak with officers about what he saw as a violation of their shared oath to support, uphold, and defend the Constitution. After speaking to several officers, David was beaten by federal agents and pepper sprayed, resulting in a broken hand. A video of the encounter went viral, inspiring veterans from a variety of branches and backgrounds who resonated with the call to remove federal troops. Together, through Facebook and other community groups, they organized the “Wall of Vets” to protect protesters’ first amendment rights. 

The strategy built on the legacy of human protective walls and the wider practice of protective presence and nonviolent intervention, where third party groups strategically place themselves to deter violence directed against others. For the “Wall of Vets,” protesters gathered to stand between federal agents and protesters, anticipating the violence of previous nights but intending for their presence to function as a “shield” for protesters. The veterans involved were also aware that their presence and legitimacy would bring increased media coverage which would raise the profile of the protests nationally and perhaps shift the narrative. As the group represented a wide spectrum of political orientations, their unifying purpose was defending the protesters’ constitutional rights to protest and freedom of speech. Specifically, they saw their presence at the protests as a continuation of the oaths they took in the US armed forces. 

In addition to showing up for protective presence as a group and communicating with other organizers already on the ground, David made a point of refocusing media coverage of his experience being attacked back to the protests, the issue of systemic racism in America, and his duty towards the Constitution and the American people. Considering the shared history and understanding between veterans and the current federal agents, David and other attendees hoped that their engagement would have a unique capacity to lower conflict and excessive tactics by federal troops, with the ultimate goal of removing federal troops entirely from the protests. Around two weeks later that goal was achieved, ushering in an ease in tensions at the nightly protests. 

Where to Learn More
- Lombardi, Chris. “How military veterans are answering the call to defend Black lives.” Waging Nonviolence, Oct. 29, 2020. 
- Baker, Mike. “A ‘Wall of Vets’ Joins the Front Lines of Portland Protests.” New York Times, July 25, 2020.

You can access all the caselets from the Pillars of Support Project here.

*By Claire Trilling
Time Period: November 2020 - December 2021
Location: Delhi, India
Main Actors: Delhi Sikh Gurdwara Management Committee & other Sikh organizations
Tactics
- Protest camps, nonviolent occupation
- Declarations by organizations and institutions
- Material support

In September 2020, the Indian parliament, led by Hindu nationalist Prime Minister Narendra Modi and his Bharatiya Janata Party (BJP) passed three Farm Bills significantly cutting back government involvement in agriculture and removing protections for farmers. In response, farmers across India launched a protest movement to demand the bills’ repeal. For more detail on this movement as a whole, see our caselet on this movement here. 

The peak of this movement involved a mass nonviolent blockade of the four main highways going into New Delhi, India’s capital, by hundreds of thousands of farmers. The farmers ultimately remained in the protest camps for over a year, until the government finally caved to the movement’s demands and repealed the Farm Bills in December 2021. Throughout this period, the protest camps consistently held tens of thousands of protesters who organized rallies and music performances, set up educational centers, and created their own media outlets.

The endurance of the Delhi protest camps hinged on the consistent provision of meals, medical supplies, clothes, and other basic services to its inhabitants. While the farmers’ movement was characterized by high levels of religious and ethnic diversity, much of the material support for the camps came from the Sikh community. Most of the farmers came from the region of Punjab, known as India’s breadbasket. Punjab is also the homeland of the Sikh religion, with about 58% of its residents identifying as Sikh. In Sikhism, all places of worship, called gurdwaras, have a langar hall, a community kitchen that serves free food to all people, regardless of religion, caste, gender, or ethnicity. Gurdwaras also frequently provide medical and educational services. From the beginning of the protest movement, Sikh organizations, leaders, and participants established langars and provided various resources and services to the farmers.

Before the arrival of the farmers, the Delhi Sikh Gurdwara Management Committee (DSGMC), which oversees all gurdwaras in the capital, announced that they would provide whatever material support was needed for the farmers’ campaign. Upon the establishment of the camps, the DSGMC set up langars that provided food several times a day to the farmers, as well as to underprivileged residents of Delhi. In January 2021, they repurposed 30 buses from their school system to serve as night shelters and donated 1200 elevated beds to ensure that the protesters could endure the severe cold and heavy rainfalls of the season. The DSGMC also repeatedly made statements in support of the movement and denounced its critics. Other organized Sikh groups, including international organizations like Khalsa Aid and United Sikhs, assisted in establishing medical centers and providing hygienic goods.

In addition to the critical contributions by Sikh organizations, individual Sikh farmers also drew on their religious practices in the campaign. Sikh farmers began the march to Delhi prepared to set up langars on the way, and they were continuously resupplied by their home villages and towns. The tradition of running langars meant that Sikh farming communities were practiced in pooling resources and preparing mass meals, skills that they used to make the Delhi campaign sustainable for such a long period of time. In one case, a group of friends set up a pizza langar to support the farmers, while in another, an almond langar was organized with the support of one of the largest American almond producers. In Punjab, Muslim farmers also set up a langar to support the early protests in September 2020, a gesture of solidarity in response to prior Sikh support for Muslims who had protested Modi’s citizenship law in 2019.

The establishment of Sikh langars throughout the 2020-2021 Farmers’ Movement offers a model for how faith actors can support pro-democracy organizing. The langars exemplify how religious traditions and practices can be repurposed to support campaign needs. The government’s capitulation is, in part, contributable to the fact that participants were willing and able to maintain their presence in the capital in the face of repression, extreme weather, and COVID-19. The material resources provided by the Sikh langars were the foundation on which that durability rested. Furthermore, the mobilization of entire villages and towns on behalf of the protest camps was facilitated by their prior experience serving the langars in their own gurdwaras. Organizers in the US can think of what tactics might be tied to the pre-existing skills and practices in the religious communities they seek to mobilize. Finally, the Sikh langars demonstrate how religious actors can contribute to a diverse movement in a way that promotes religious tolerance and fosters pluralism. 

Where to Learn More
Outlook Web Desk. “How ‘Langars’ Became the Life Force of Farmers’ Protests.” Outlook, 19 November 2021.
Pasricha, Anjana. “Sikh Tradition of Community Kitchens Sustains India’s Farmers Protest.” Voice of America, 14 December 2020.
Raj, Suhasinin, Mujib Mashal, and Hari Kumar. “Sikh Separatism is a Nonissue in India, Except as a Political Boogeyman.” The New York Times, 28 September 2023.
Singh, Shivam Shankar and Anand Venkatanarayanan. “The Anatomy of a Successful Protest, or How the Farmers Won Their Fight.” The Wire, 23 November 2021.

You can access all the caselets from the Pillars of Support Project here.

*By Lucianne Nelson
Time Period: Civil Rights Era, 1955-1970s
Location: United States
Main Actors: The Southern Christian Leadership Conference (SCLC); affiliate churches; Civil Rights organizers
Tactics
- Protest–teach-ins to educate and encourage participation
- Mass action–sharing information and raising awareness
- Boycotts–refusal to purchase certain goods or utilize services

Following the success of the Montgomery bus boycotts, civil rights leader Bayard Rustin identified a need for a central organization to coordinate and support nonviolent direct action across the South. Dr. Martin Luther King, Jr., consulting with Rustin, invited other Black leaders and ministers to establish a coalition to leverage Black churches’ influential networks, independence, and influence as a force against segregation. Together, they established the Southern Christian Leadership Conference in 1957. The SCLC framed the (mis)treatment of “Negroes [as] a basic spiritual problem,” and the organization called on churches to “delve deeper into the struggle [for desegregation] and to do so with greater reliance on nonviolence and with greater unity, coordination, sharing and Christian understanding.” Unlike other umbrella groups that recruited individual members, the SCLC leveraged the collective impact of faith communities to fight segregation and advocate for voting rights. The SCLC’s work was critical to the Civil Rights movement.

The SCLC began its first major campaign, the Crusade for Citizenship, in late 1957. The crusade was developed in August 1957 in response to pending civil rights legislation in Congress. The main objective was to register thousands of Black voters - historically targeted with violence and disenfranchised - in time for the 1958 and 1960 elections. The Crusade raised awareness among Black Americans that “their chances for improvement rest on their ability to vote.” Funded by donations from local churches and other private donors, the SCLC established voter education clinics throughout the South. While the SCLC did not achieve its ambition of doubling the number of Black voters in the 1958 and 1960 elections, the Crusade did accomplish the SCLC’s overarching goal of consolidating churches and regional organizations into a movement.

SCLC campaigns that focused on the desegregation of individual cities were more successful. The SCLC joined local movements in Albany, GA, Birmingham, AL, and St. Augustine, FL to coordinate mass protests and nonviolent civil disobedience. In 1963, the SCLC’s Alabama affiliate wrote that the Birmingham campaign was “a moral witness to give our community a chance to survive.” SCLC members educated Black citizens about the philosophy and strategies of nonviolence and nonviolent action and appealed for volunteers. The SCLC relied on tactics such as mass meetings, direct actions, lunch counter sit-ins, marches on City Hall, and boycotts of local merchants. The desegregation campaigns expanded to include additional tactics like kneel-ins at churches, sit-ins at libraries, and marches to register voters. Because of these campaigns, the organization quickly moved to the forefront of the civil rights movement.

The SCLC reflected Dr. King’s belief that the Christian faith entailed a responsibility to reform unjust laws and policies. However, the SCLC’s position that churches had a spiritual imperative to be politically engaged—especially in pursuit of racial equality—was controversial. Even some Black religious leaders opposed SCLC’s overt call to activism because they considered segregation a “social” issue that fell outside the scope of the church’s mission. The SCLC largely failed to attract moderate white churches for similar reasons. While some Christian progressives challenged white supremacy, this support was often clustered at white seminaries, in denominational headquarters, and on the foreign mission field. Billy Graham, a highly visible white Christian evangelist, supported some measures of desegregation but kept his support for the SCLC private. Oral histories and contemporary documentation indicate that, even when white pastors did attempt to affiliate with the SCLC, their congregations rejected and undermined those efforts. As a result, very few white churches officially joined the SCLC. 

Though the SCLC did not convince many white churches to join its coalition, it was nevertheless successful in recruiting white Christians (and Jews) on an individual level. Reverend Hosea Williams, who had been joined by white college students for various short-term civil rights projects facilitated by local SCLC affiliates, developed an idea to connect teams of young, white volunteers with Black churches. This grew into the SCLC’s Summer Community Organization and Political Education (SCOPE) Project, a voter registration and civil rights initiative. The SCOPE project began in 1965 and deployed 500 white college volunteers (from nearly 100 universities) across six Southern states to areas where local Black leaders had requested aid from the SCLC. The Black church provided a network of homes for SCOPE volunteers to stay at while they registered voters and provided civic literacy classes. 

These white college students provided critical support that helped the SCLC and Black churches accomplish grassroots change. SCOPE volunteers reported violations of the 1964 Civil Rights Act and the 1965 Voting Rights Act. Based on this information, the Department of Justice conducted targeted investigations and sent additional support to counties that had denied Black peoples’ rights to vote. SCOPE alumni include activist Catholic priests, Jewish rabbis, and evangelical pastors. By inviting young, white people to act on their faith directly, the SCLC found a creative alternative to white churches’ resistance. In this way, the SCLC maximized the collective impact and influence of religion. The SCOPE Project offers an interesting model for re-routing individual “defectors” or dissidents toward changemaking initiatives and for supporting them in taking actions of courage beyond their religious communities. 

A vibrant pro-democracy movement can engage and deploy individuals to protest, boycott, and participate in mass action but these tactics are most powerful when there is well-resourced scaffolding backing up public action. The SCLC recognized that churches can provide crucial infrastructure and networks of support for coalition building. The work of preserving and revitalizing American democracy relies on both the responsiveness of individual activists and advocates and a more sustained response by formal organizations. This case demonstrates how faith communities can strengthen and reinforce pro-democracy movements. 

Where to Learn More
- SCLC History
- Southern Christian Leadership Conference (SCLC)
- Carolyn Dupont, Mississippi Praying (2015)

You can access all the caselets from the Pillars of Support Project here.

*By Lucianne Nelson
Time Period: 2020-present
Location: United States
Main Actors: The Southern Baptist Convention; Russell Moore
Tactics
- Personal Statements
- Blogging or Online Article Writing
- Newspapers and Journals

The Southern Baptist Convention (SBC) is the largest Protestant denomination in the United States. This denomination is also among the more conservative evangelical faith communities. Since the early 2000s, the SBC has appointed increasingly right-leaning leaders who are determined to stop what they see as a concerning submission to progressive social positions around immigration, racial reconciliation, gender and sexuality, and women and families. As the SBC began to merge its American and Christian identities, linking traditional faith with America’s constitutional democracy, the internal denominational culture conditioned the rise of Christian nationalism (an ideology which seeks to merge Christian and American identities) among its members. That ideology was on prominent display during the January 6^th attack on the US Capitol. This caselet provides an overview of how the Southern Baptist Convention responded to the insurrection. It also addresses the SBC’s struggle to develop a unified front against subsequent attacks on American democracy. 

Unlike other religious traditions, the SBC is not governed by a top-down hierarchy; instead, it is made up of individual churches that voluntarily opt into participation by agreeing to a shared faith and practice. Churches are not required to seek or receive approval from a central authority prior to affiliation, and every church that joins the Convention has equal standing. All churches are completely independent of each other and, as such, fully autonomous. The SBC has an executive committee that manages the day-to-day operations of the denomination. The independent churches select members to that committee at regular intervals through a popular vote. This executive committee has the authority to represent the SBC’s public stance on various social issues, discipline churches who stray from the official theological pillars of the faith, and pursue any other actions delegated to them by the denomination as a whole. The SBC has also created other committees to support the Executive Committee in this work, including the Ethics and Religious Liberty Commission (which acts as the public policy arm of the SBC). 

In the early 2010s, divisions over ‘social’ issues related to race, politics, and gender began to take hold of the Southern Baptist Convention. Many self-identifying Baptists encouraged their churches and delegates to the SBC to push the Convention to adopt a more progressive stance on these issues while others insisted that the SBC maintain its conservative position. Russell Moore, who was president of the SBC’s Ethics and Religious Liberty Commission (ERLC) from 2013 through early 2020, garnered national attention as a more measured voice within the Convention. He warned about the growth of Christian Nationalism and encouraged the SBC to distance itself from Donald Trump in the lead-up to the 2016 presidential election. Though Moore remained staunchly conservative on issues like abortion and LGBTQ-related policies, he nonetheless warned that sacrificing the church's moral values in the short term would result in a long-term acceptance of what he deemed immoral behavior.

After the January 6th storming of the United States Capitol, Moore used his personal blog to condemn it as “an insurrection of domestic terrorists, incited and fomented by the President of the United States.” Moore told his readers that, if he were a sitting member of the US Congress, he would have voted to remove Trump from office even if it cost him his seat.Moore immediately urged Christians to be truthful that democracy is under assault and called upon the church to be “people who are for integrity” under all circumstances by acknowledging that Joe Biden was elected president. The SBC Executive Committee assembled a task force to investigate Moore, ultimately issuing a report that reprimanded him for making these public comments in contradiction to official SBC positions. Moore resigned from leadership within the SBC and listed the “threats from white nationalists and white supremacists, including within [the] Convention” he received after condemning the insurrection among the reasons he was stepping down.

While many other evangelical leaders—within the SBC, as well as from other denominations—also issued statements condemning the violence of January 6^th, Moore directly connected that assault on democracy to a pattern of permissive silence within the American church more broadly. Since stepping down from the SBC, Moore has continued to speak out against the anti-democracy trend he sees gathering momentum within evangelicalism. Moore also continues to write to an evangelical audience about why democracy matters. He also regularly interviews with mainstream journalists and often makes guest appearances on podcasts to encourage evangelicals to bolster democracy. 

Moore is the most public and high-profile figure within the Baptist denomination to engage in this work but his resignation from the SBC functioned as a catalyst amongst affiliated churches as individual members and more local leaders also push back against the anti-democracy trend Moore identified. These efforts are relatively informal. While many members of the SBC are still figuring out what tactics will be the most impactful in the long-term, some recurring activities have included:

• Publicly posting on social media platforms to condemn the insurrection like Beth Moore (Founder of Living Proof ministries, not related to Russell Moore), Greg Laurie, and Rick Warren (pastors at two of the largest nondenominational megachurches in the US).
• Elevating a pro-democracy vision for “faithful citizenship” via externally-facing outlets such as op-eds (see here and here), news programming, and podcasts.
• Using trade-specific publications to inform, encourage, resource, and connect ministry leaders in pushing back against Christian nationalism and anti-democratic trends within conservative faith communities. 
• Joining with affiliated Baptist and Evangelical institutions to denounce the insurrection on January 6^th, condemn Christian Nationalism, and create resources to combat anti-democratic beliefs amongst the Christian Right.

The key takeaway, though, is that there is growing momentum within the SBC and other conservative Christian denominations to take on a campaign for protecting democracy here in the United States. Russell Moore, along with other prominent conservatives, launched a project called The After Party which is intended to help Christians work against any anti-democratic movement within the American Religious Right. Moore recently emphasized that the future of democracy requires him—and other evangelicals—to come alongside other pro-democracy groups in a trans-religious, multicultural coalition (or, to use Moore’s framing, “a cross-cutting friendship”). Other conservative evangelicals have also formed coalitions to combat the rise Christian Nationalism and anti-democratic trends within the American church. These include Vote Common Good (which aims to inspire, energize, and mobilize people of faith to make the common good their voting criteria) and Christians Against Christian Nationalism (who fight the ideology's violence from within the faith). Moore firmly believes that these kinds of pro-democracy projects “must be done for the sake of our country and our common humanity.”

Where to Learn More
- Southern Baptist Leaders Condemn Storming of US Capitol
- Christian nationalism & the January 6 attack on the Capitol
- What is Christian Nationalism?
- Southern Baptist Convention president, ‘White Evangelical Racism’ author, and Respecting Religion co-host discuss Christian nationalism

You can access all the caselets from the Pillars of Support Project here.

*By Adam Fefer
Time Period: 2007-09
Location: Pakistan
Main Actors: National Action Committee of Lawyers, Pakistan Bar Association, Supreme Court Bar Association of Pakistan, Pakistan Muslim League (Nawaz) party, Ifitkhar Muhammad Chaudhry
Tactics
- Assemblies of protest or support
- Refusal of pledges or oaths
- Walks and Treks

Pakistan suffered a major democratic decline in 1999 when General Pervez Musharraf seized power in a military coup. Musharraf’s government jailed and exiled opposition leaders, harassed and censored journalists and media companies, and declared several states of emergency that significantly restricted civil rights. 

One key area of this assault on democracy under Musharraf was the judiciary. For example, an executive order in 2000 required judges to swear allegiance to military rule. Most importantly, in March 2007 Musharraf demanded, with no legal authority, that Chief Justice Ifitkhar Muhammad Chaudhry resign, to which Chaudhry refused. Musharraf then suspended Chaudhry from his post. This suspension sparked the emergence of a Lawyers Movement to counter Musharraf’s attacks on the independence of the legal system. 

The Lawyers’ Movement used many creative tactics, including international appeals, SMS instructions to local leaders, and pro-democracy poetry. Much of the lawyers’ activism was coordinated through domestic and transnational lawyers associations and bar councils. 

In March 2007, Chaudhry was beaten by police while walking to court to challenge his suspension. In response, Pakistan’s Supreme Court Bar Association called on Pakistanis to protest while carrying black flags and banners. Simultaneously, lawyers groups organized weekly strikes at courts staffed by loyalist judges. And between May and July 2007, Chaudhry toured bar councils across Pakistan and lectured on the rule of law. The protests and tours did much to galvanize ordinary Pakistanis into publicly opposing Musharraf’s assault on judicial autonomy.

Chaudhry’s case proceedings began in July 2007, during which time he was represented by some of Pakistan’s most prominent lawyers. The court ruled to reinstate him, which Musharraf accepted. However, Musharraf then suspended the constitution in October 2007, which he justified by citing the “chaos” resulting from the Lawyers’ Movement. Chaudhry and 60 other judges were removed from their posts. In response, the lawyers announced the Save Judiciary Movement in November 2007. Although Musharraf’s emergency rule temporarily inhibited protest activities (e.g., by arresting leaders and supporters), the movement swelled and its goals broadened to include Musharraf’s outright removal.

Under domestic and international pressure, Musharraf permitted the return from exile and campaigning of Pakistan’s two largest opposition leaders, Benazir Bhutto and Nawaz Sharif. During Pakistan’s 2008 election campaign, Sharif swore that he would restore the sacked judges, thus lending key political support to the lawyers’ cause. This was noteworthy in light of Nawaz’s history of complicity with Pakistan’s military dictator Muhammad Zia-ul-Haq. In July 2008, the protests against Musharraf grew to at least 40,000 people. Musharraf resigned a month later.

The Lawyers’ Movement did not stop at Musharraf’s resignation. After Benazir Bhutto’s assassination, her husband Asif Ali Zardari won the presidency. However, Zardari continued many of Musharraf’s authoritarian policies, including with respect to the judiciary. In response, the Lawyers’ Movement organized protests that grew to nearly 100,000 people by March 2009. In June 2009, Zardari was compelled to restore all of the sacked judges. 

US democracy organizers may wonder whether lessons can be drawn from the Lawyers’ Movement. Pakistan was a somewhat open autocracy that became more autocratic after a military coup; its autocratization centered on judicial autonomy and states of emergency. By contrast, the US is a democracy that became more autocratic after free and fair elections, particularly in 2016; its autocratization centered on the integrity of elections and suppression of peaceful protest, among other changes.

In spite of these differences, Pakistan’s Lawyers’ Movement offers a model of unity in response to democratic decline. The US pro-democracy ecosystem is very diverse in its economic, racial, and religious composition. Such diversity arguably impeded pro-democracy leaders from responding in a united way to authoritarian threats during Trump’s presidency. By contrast, the Lawyers’ Movement united around a grievance (autocracy and its threat to judicial autonomy) and strategy (peaceful protests), although its leaders and members disagreed on economic, religious, and foreign policies. US democracy organizers may benefit from thinking in similarly simple and direct terms. 

Where to Learn More
- Ahmed, Z. S., & Stephan, M. J. (2010). Fighting for the rule of law: civil resistance and the lawyers' movement in Pakistan. Democratization, 17(3), 492-513.
- Chaudhry, I. M. (2008). Full text of the letter from Pakistan's former chief justice. New York Times. 
- Chu, H. (2008). Those are fighting words in Pakistan. Los Angeles Times. 
- Hasan, A. (2007). Destroying Legality: Pakistan’s Crackdown on Lawyers and Judges. Human Rights Watch. 
- Phelps, J. (2009). Pakistan’s Lawyers Movement (2007-2009). International Center on Nonviolent Conflict
- Traub, J. (2009). Can Pakistan Be Governed? New York Times Magazine. 

You can access all the caselets from the Pillars of Support Project here.

*By Claire Trilling
Time Period: June 2020 - December 2021
Location: India (Punjab & Delhi)
Main Actors: Farm Unions, organized under the Samyukta Kisan Morcha (“United Farmers’ Front”)
Tactics
- Protest camps, nonviolent occupation, sit-ins
- Marches
- Hartals
- Declarations of indictment and intention, slogans, caricatures, and symbols, public speeches, chanting, live streaming, banners, posters, and other displayed communications
- Haunting or bird dogging officials, fraternization

The Indian Farmers’ Protests were sparked by the introduction of three Farm Bills in the Indian Parliament in June 2020 and accelerated by their passage in September 2020. The bills were advanced by the Hindu nationalist government led by President Narendra Modi and his Bharatiya Janata Party (BJP). After winning the 2014 elections, the BJP government began to systematically undermine democratic institutions, degrade citizenship rights for religious minorities, and limit civil liberties. The passage of the Farm Bills was yet another anti-democratic move as the government refused to consult farm unions and circumvented usual legislative procedure to sidestep dissent. The bills significantly cut back government involvement in the agricultural section and gave private corporations greater influence over sales and pricing. They also did not include any of the provisions recommended to protect small farms, triggering concerns among farming communities and making them deeply unpopular in a country where over half of the labor force works in agriculture.

Organized resistance to the Farm Bills began in the northwestern state of Punjab. After the bill’s introduction, union activists translated the text into Punjabi and distributed it across the state, which generated widespread outrage and spurred local protests. The farm unions in Punjab gradually coordinated the protests in their region and reached out to farm leaders in the nearby states of Haryana and Uttar Pradesh. In September, 32 farm unions across Punjab came together to organize a nonviolent movement demanding the bills’ repeal. Their first major campaign was called the Rail Roko (“Stop the Trains”). Participants occupied railroad tracks and toll plazas on major roads to disrupt daily transit. In one case, farmers dug up a helipad that a state minister was set to land on. Actions also included sit-ins outside the houses of prominent political leaders. In response to the campaign, several state-level BJP officials resigned, and one local political party withdrew from the BJP’s parliamentary coalition. However, the campaign failed to win any concessions from the national government.

On November 7th, 2020, roughly 300 farmers’ organizations from across India met in the capital, Delhi, to discuss how to escalate their campaign. The meeting resulted in a shared set of demands and the establishment of the Samyukta Kisan Morcha (SKM), an umbrella organization of farm unions tasked with coordinating action nationally. The SKM initiated the second major campaign of the movement, called Dili Chalo, Dera Dalo (“Let’s go to Delhi and Sit There”). Soon after, farmers from several provinces began the march on Delhi. Organized by local unions and coordinated nationally under the SKM, the farmers brought tractors to remove police blockades when needed and ultimately merged into four large marches that converged on the city’s four main entry points on November 25th. Although they were met by police barriers, tear gas, and water cannons, an estimated 150,000-300,000 farmers set up protest camps on each of the four highways. On November 26th, the SKM organized a 24-hour nationwide solidarity strike with the farmers that drew millions of participants. 

The government began negotiations with the farm unions on December 3rd in response to the building pressure. The talks went through several rounds, with the farmers threatening to drive tractors into the capital at one point in order to force concessions from the government. On January 12, 2021, the Supreme Court suspended the implementation of the Farm Bills. However, the farm unions refused to accept anything less than the full withdrawal of the laws due to concerns that partial measures would a) fail to adequately address the bills’ harms, and b) fragment the movement. Because of this, talks with the government had largely reached a stalemate by late January.

Throughout this period, the protest camps around Delhi remained well-organized. The farm unions and their allies provided meals, medical supplies, clothes, and other basic services to the tens of thousands of participants. They also organized rallies, music performances, and games, among other events. Local unions coordinated with towns and villages to maintain a rotation system that allowed farmers to take turns returning to their homes without diminishing the overall numbers in Delhi. Camp participants also set up multiple YouTube channels, social media accounts, and a newspaper to spread their own narrative of events in the face of government slander. Outside Delhi, the SKM organized regular day-long strikes and local demonstrations to demonstrate that the protest camp still had widespread support.

The movement faced a crisis in late January when a march into the city devolved into clashes with police. The SKM had reached an agreement with police to hold the march on Republic Day (one of India’s main national holidays), but miscommunication about the route and disregard by several break-away farm unions resulted in one segment of the march storming a historic fort. There and in several other parts of the city, police responded with violence, leading to clashes, arrests, and one casualty. To demonstrate their commitment to nonviolence, the SKM convinced protesters to withdraw from the city and denounced the groups that had diverged from the planned march route. However, the government seized on the event to claim that the movement had been hijacked by extremists and attempted to crack down on the protest camps. The farmers were saved by their supporters back in the villages, who mobilized thousands of people to converge on the sites, forcing the government to withdraw the police. 

The farmers’ movement maintained the Delhi protest camps, as well as organizing regular rallies and strikes, throughout the spring, summer, and fall of 2021. The SKM sent protesters to the national parliament in Delhi daily and supported campaigns against BJP candidates in several regional elections. Keeping the focus on their core set of shared demands, the farm unions demonstrated organization, discipline, and commitment despite the ethnic and religious diversity in the movement. With the SKM facilitating broader movement unity, individual unions effectively kept their own members informed and organized. The decentralized leadership structure also ensured that government attempts to arrest leaders did not disrupt movement activities. 

On November 19, 2021, President Modi announced the government’s intention to repeal the Farm Bills. While the sudden turnabout was likely triggered by the BJP’s concerns about upcoming elections in agriculture-heavy states, the farmers’ movement made themselves into a political force that the government couldn’t sideline or ignore. The participants had proven that they were willing and able to sustain their campaign and maintain public support in the face of repression, extreme weather, and COVID-19. On December 11, The SKM declared an official end to the protests after the Farm Bills were formally repealed by Parliament. The protest camps in Delhi were dismantled, and the tens of thousands of participating farmers returned to their homes.

The farmers’ movement in India provides several lessons for pro-democracy organizers. First is the power of protest tactics that disrupt without violence. The farmer’s blockade of Delhi was high-profile and impossible to ignore, with a greater impact than simple protest marches because it directly interfered with the government’s capacity to continue business as usual. Yet the government was hesitant to crack down on it because the SKM was careful to maintain and broadcast its commitment to a nonviolent blockade, and condemned extremists who deviated from the campaign’s nonviolent character. 

Tactics that are nonviolent yet highly disruptive could be similarly effective in the US context to counter potential moves to undermine American democracy. Second is the importance of building an organizational infrastructure that bridges differences. Participants in the farmer’s movement came from many different backgrounds, spoke many different languages, and adhered to many different religions. The intentional leadership of the SKM and its commitment to a shared set of core objectives enabled this diverse group to join forces and present a unified front in negotiations with the government, as well as to meet the significant logistical demands of maintaining a year-long major blockade and protest camp.

Where to Learn More
- Gettleman, Jeffrey, Karan Keep Singh, and Hari Kumar. “Angry Farmers Choke India’s Capital in Giant Demonstrations.” New York Times, November 30, 2020.
- Gill, Sucha. 2022. “From Disunity to Unity: Organization, Mobilization Strategies & Achievements of the Recent Farmers’ Movement in Punjab.” In Agrarian Reform & Farmer Resistance in Punjab, edited by Shinder Sing Thandi. London: Routledge India. 
- Mujib, Mashal and Karan Deep Singh. “In the cold and rain, India’s farmers press their stand against Modi.” New York Times, January 9, 2021. 
- Moudgil, Manu. “India’s farmers’ protests are about more than reform - they are resisting the corporate takeover of agriculture.” Waging Nonviolence, February 16, 2021. 
- Shankar, Shivam and Anand Venkatanarayanan. “The Anatomy of a Successful Protest, or How the Farmers Won Their Fight.” The Wire, November 23, 2021.

You can access all the caselets from the Pillars of Support Project here.