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(English) Nonviolence
and Power. A study about
the importance
of power relations for nonviolent action and resistance: Summary When a repressive regime is challenged by a
nonviolent opponent, power
relations play a central part. In this article I analyse how they are
important
for the choice of nonviolent methods. In the classical Weberian view power is the
possibility to impose one’s
will. This is called “power over”. Against this
Arendt put her idea of power as
concerted action for pursuing a common aim: “power
to”. It is the idea that underlies
nonviolent action and resistance. However, these concepts of power give
only a
partial understanding of the dynamics between a repressive regime and
nonviolent resisters. Moreover, they give hardly any insight when to
choose
which nonviolent methods and why.
What
we need is a concept of power that distinguishes between different
political
situations in order to understand better which nonviolent methods are
most
effective. Such a concept has been developed by Lukes. The approaches just mentioned, so Lukes,
describe only the overt
dimension of power, namely power as it is exercised openly. Following
Bachrach
and Baratz, he explains that many people are excluded from the arena
where the
power play takes place so that they cannot legally defend their
interests. Then
power is used in order to deny others entrance to the power arena: the
covert
dimension. Moreover, as Lukes shows, power has also a third dimension.
Many
people just do not see that they have interests that they might defend
in the
power arena. They are culturally and linguistically manipulated in the
way that
they consider their powerless position as normal. So power is also the
possibility to manipulate culture, language and other relevant factors
that way
that people do not realize that they ever might have entrance to the
power
arena. This is the latent dimension of power. Returning to the possibility of nonviolent
resistance, I explain that
the way power is exercised is important for the way a regime has to be
opposed.
A democratic regime that exercises power overtly has to be approached
differently
than a regime that excludes people openly from defending their
interests and
that excludes people fundamentally from power positions, not to speak
of a
regime that keeps people unconscious of their rights. In the last part
of my
article I give a first analysis of what kind of nonviolent methods are
to be
used against different regime types. Nonviolence and
Power. A study about the importance of
power relations for nonviolent action and resistance. Henk bij de Weg
0. Introduction When
two
parties clash, power and power relations play a central part. This is
also the
case when a repressive regime that is fundamentally prepared to use
violence is
challenged by a nonviolent opponent. In this article I want to analyse
how
power is used in this clash and how the exercise of power and power
relations
are important for the choice of nonviolent methods in a struggle
between these
seemingly unequal parties. In part 1 I discuss two concepts of power:
the
classical Weberian concept that sees power basically as coercion
– power over –
(1.1) and the concept presented by Arendt, who sees power as concerted
action –
power to –. With this concept, Arendt formulates the idea of
power that guides
nonviolent action and resistance (1.2). Especially nonviolent
resistance is a
clash between the two concepts of power. However, power seen as action
in
concert is not fine-tuned enough for understanding how nonviolence
works in real
situations and for choosing the right methods. I formulate some limitations
against this idea
of power in 1.3. A
concept
of power that is very useful for meeting my objections to the Arendtian
view is
the one developed by Lukes (part 2). Lukes distinguishes three
dimensions of
power, which he calls the overt, covert and latent dimensions (2.1).
Within
each dimension power is exercised in a different way which makes that
each
dimension has its own mechanisms (2.2). In 2.3 I summarize the main
points of
Lukes’s theory in a preliminary scheme. In
my
“Non-violent resistance and political regimes” When
searching for literature on nonviolence, its generally low theoretical
level is
striking. Most works in the field treat concrete cases of nonviolence
and
present concrete methods of action and resistance on a descriptive
level.
Although this literature is very valuable and useful, I think that we
also need
more theoretical analyses of the cases and the circumstances in which
nonviolent methods are applied, abstracting from concrete situations
and
practices. Once we have theories, we can use them for analysing
relevant
situations and for choosing the methods to be employed. The present
article and
my “Non-violent resistance and political regimes”
must be read in this way in
the first place: as attempts to bring the debate on nonviolence on a
higher
theoretical level. I do not doubt that these articles can be criticized
in many
ways and that the ideas presented can be can be improved and developed.
What I
hope, however, is that they will be read and criticized as such
attempts and
not as final answers. I also hope that they show that theoretical
analyses of
nonviolence action and resistance are not only intellectually
satisfying but
help to develop and choose the right nonviolent strategies and methods.
In
other words, that theoretical analysis is important if not necessary
for
improving the effectiveness of nonviolence. If this means that further
theoretical analysis in the field of nonviolence will be stimulated by
these
attempts of mine, I’ll have reached my aim. 1. Weber’s and
Arendt’s concepts of power and
their relevance to nonviolence 1.1. Weber: power as coercion Although
I
do not want to analyse power in general but only insofar it is relevant
for
understanding better what is going on when fundamentally violent and
nonviolent
parties clash, the first question must be: what is power? Much has been
written
about this and many definitions have been given (cf. Ball 1995,
548-549). In
view of this, one can say that there is no single idea or unitary
concept of
power, or, alternatively, that different concepts of power emphasize
different
aspects. Be this as it is, I think that without any further analysis I
can
assume that there is a common core in all these concepts and that this
core is
well expressed by Max Weber’s famous definition in his Economy and Society: “Power
means every chance within a
social relationship to carry out one’s will even against
opposition, regardless
of the basis on which this chance rests“. In
a
certain sense, also Gene Sharp can be seen as proposing a Weberian
power concept.
Sharp, one of the most important theoreticians in the field of
nonviolent
action today, defines political power – which he sees as a
sub-type of social
power – as “the totality of means, influences, and
pressures – including authority,
rewards, and sanctions – available for use to achieve the
objectives of the
power-holder, especially the institutions of government, the State, and
groups
opposing either of them” (1980, 27). This definition is
Weberian to the extent
that it stresses as the essence of power the possession of means of
control
that makes it possible for the power-holder to push through his
objectives. It
is you or it is the other (cf Teske). This is even clearer in the
definition of
power used by Sharp a few years before: “the total authority,
influence,
pressure and coercion which may be applied to achieve or prevent the
implementation of the wishes of the power-holder” (1973,
7-8). It is power
based on force and that is why Schell (2005, 227) calls
it coercive power. However,
Sharp himself gives two interpretations of these definitions. Just
after the
latter definition he says: “Basically, there appear to be two
views of the
nature of power. One can see people as dependent on the good will, the
decisions
and the support of their government or of any other hierarchical system
to
which they belong. Or, conversely, one can see that government or
system
dependent on the people’s good will, decisions and
support” (1973, 8). The
second type of political power “can be viewed as fragile,
always dependent for
its strength and existence upon a replenishment of its sources by the
cooperation of a multitude of institutions and people –
cooperation which may
or may not continue.” (ibid.)
Just
after the former definition Sharp says it this way:
“Political power may be
measured by the ability to control
the situation, people, or institutions, or to mobilize
people and institutions for some activity” (1980, 27).
Sharp sees the second interpretation of power as typical for nonviolent
action
(1973, 8; 1980, 24-27). Although
Sharp considers both interpretations of power as two sides of the same
concept,
others, like Schell, think that these interpretations refer to two
fundamentally different kinds of power: power based on force and power
based on
cooperation. While the first kind of power is in essence
Weber’s definition,
the second one has been best formulated by Hannah Arendt. 1.2. Arendt: power as concerted
action Arendt
criticizes
the Weberian concept of power because it involves violence as the
ultimate
manifestation of power. However, this “makes sense only if
one follows Marx’s
estimate of the state as an instrument of oppression in the hands of
the ruling
class” (1969, 36). Although something can be said for the
Weberian concept that
equates power with “the organization of violence”
(ibid.), Arendt thinks that
it is better to relate power to another tradition, which goes back to
the days
of the Athenian city-state and the classical Roman republic. These
forms of
government did not rely on power as a command-obedience relationship,
but they
were characterized by a rule of law and obedience to law instead of
man. “It is
the people’s support that lends power to the institutions of
a country, and
this support is but the continuation of the consent that brought the
laws into
existence to begin with. Under conditions of representative government
the
people are supposed to rule those who govern them” (41).
Indeed, a tyrant needs
helpers in order to exercise violence but “one of the most
obvious distinctions
between power and violence is that power always stands in need of
numbers,
whereas violence up to a point can manage without them because it
relies on
implements. … The extreme form of power is All against One,
the extreme form of
violence is One against All.” (41-42). It
is these
considerations that make Arendt reject a Weberian definition of power
and separate
power and violence. Power, Arendt argues, “is never the
property of an
individual; it belongs to a group and remains in existence only so long
as the
group keeps together” (44). Power is action in concert. It
must be
distinguished from strength, which is an individual property and
belongs to the
character of a person, and from violence, which is typified by its
instrumental
character (44-45). Seeing
power in this way has some important consequences. One is that power
and
violence exclude each other. As Arendt formulates it:
“…it is insufficient to
say that power and violence are not the same. Power and violence are
opposites;
where the one rules absolutely, the other is absent. Violence appears
where
power is in jeopardy, but left to its own course it ends in
power’s
disappearance. This implies that it is not correct to think of the
opposite of
violence as nonviolence; to speak of nonviolent power is actually
redundant.”
(56) A
second
consequence is that power is based on cooperation and support. Usually
this
implies that for power we need organization. That is why Schell called
this
kind of power cooperative power (2005, 227). Other authors, for
instance Lukes
(2005, 69), Ball (1995, 551), speak of power to do something or in
short “power to”,
which I’ll prefer when
talking of an Arendtian type of power, in contrast to the Weberian
“power
over”. However,
thirdly, that power to is based on cooperation and support implies also
that
power fades away as soon as the participants in this kind of power
withdraw or
disappear. Nonviolent action can be effective just because it is based
on the
concerted action of as many people as possible. But this is also the
weak point
of power as conceived by Arendt: it vanishes when it is not exercised,
openly
or latently, in the sense that the power holders no longer can be
called up in
case of need. For power to, it is necessary to keep the people
mobilized or to
keep them ready to be quickly mobilized in some way. A
fourth
consequence of Arendt’s distinction between power and
violence is that violence
can destroy power but it cannot replace it. Basically it is so: the
more
violence the less power, and the other way around. In
fact,
Arendt formulates in essence the idea of power that is basic for
nonviolent
action and resistance and that implicitly or explicitly guides the
activists
and resisters. As she notes in On
violence: “In a contest of violence against
violence the superiority of the
government has always been absolute; but this superiority lasts only as
long as
the power structure of the government is intact – that is, as
long as commands
are obeyed and the army or police forces are prepared to use their
weapons”
(1969, 48). At the moment that this is no longer the case, the
situation
changes completely and turns into a violent or nonviolent revolt. When
orders
are no longer obeyed, the violent means that had to enforce them, have
become
useless. Compliance depends on who or what is behind the violence and
civil
obedience is only the outward manifestation of support and consent. If
people
do no longer have the will to obey, it is only one step to revolt. The
more
people have this feeling the better it is, since power is not based on
violence
but on number. Actually it is the same idea as developed by
Étienne de La Boétie
in his Discourse of voluntary servitude This
idea
of power is also used by Sharp when he develops his theory of
nonviolent
action, which he explicitly admits in his review of Arendt’s On violence: “The technique of
nonviolent action is, in fact, based upon the very theory of power
which Dr.
Arendt presented” (1980, 158). It is striking, however, that
Sharp does not
mention Arendt in his 1973, his magnum
opus where he expounded his theory. On the other hand, he
makes there
several references to La Boétie, whose question
“Why men obey?” is taken by him
as the starting point for his further analyses after having explained
what
power is. 1.3. The limitations of
Arendt’s view of power
for nonviolence Despite
the
insights gained by Arendt’s and Sharp’s approaches
of power, they give us only
a partial understanding of how nonviolent action works. Therefore it is
no
surprise that both authors, and especially Sharp, have been criticized
from
several angles. April Carter says that “Arendt’s
and Sharp’s shared view that
popular consent and cooperation create political power makes them both
vulnerable to the criticism that they have no concept of structural
power and
domination” (2005, 51). As for Sharp, this criticism has been
elaborated by
Brian Martin. Martin criticizes
Sharp’s power theory of being individualistic and
voluntaristic and not having
an eye for the complexities of daily life and the structure of society
that
make withdrawing one’s consent to a ruler in practice so
difficult. Society is
structured, i.e. it exists of repeating patterns of interactions with a
dynamics
of their own. There is no simple dichotomy between a ruler at the top
and the
subjects below, but there is a hierarchy, and many people have also
someone
just above him or her and someone just below. People are divided along
the
lines of status, skill, wages, gender and ethnicity. There are also
many people
who benefit by the existing situation. In theory it is possible that
people
withdraw their consent to a ruler, but in practice it does not work
that way.
People who strike can be replaced by people who are willing to work.
Police
will be called in to end an action against a ruler. Media give
distorted views
of what is going on. Relations of hegemony and patriarchal relations
make even
the idea difficult to accept that withdrawing consent is an option.
These and
other factors mentioned by Martin are only a few examples of
structurally
related relations that make it difficult in practice to really withdraw
consent. There is no fundamental objection to include the idea of
structure in
Sharp’s theory of power, but as it stands with its dichotomy
between ruler and
subject and its idea of simply withdrawing consent it is absent. This
means
that Sharps theory works only in situations where there is a clear
oppressor.
In short: “From
the point of view of
structural approaches to the analysis of society, Sharp's picture
leaves out
much of the complexity of political life …which do[es] not
fit well with the
ruler-subject picture.” (Martin 1989). Also
Roland
Bleiker criticizes Sharp’s theory of power for being too
simple. Bleiker
reproaches Sharp that he leans too much on La Boétie with
his consent theory of
power.
Stressing the aspect of obedience and submission and dependence of the
subjects on the rulers in a one-sided way, so Bleiker, Sharps relies on
the
autonomy and individual possibilities to act in order to show how
resistance is
possible. According to Bleiker, such an approach of power relations is
inadequate to understand nonviolent popular resistance. In view of the
way
power relations are structured in present reality resistance is not a
matter of
autonomously acting individuals and a simplistically, ahistorically and
spatially conceived contradistinction between rulers and ruled as we
see in Sharp’s
conception. For, so Bleiker with reference to Foucault, power is not bipolar
but multiple, complex, interwoven and stratified. People are part of
and
involved in fine, well developed social power networks that are open to
many
influences, not only local influences but influences from a wide
regional and
global environment. Moreover, power relations develop in time.
Sharp’s approach
does neither have an eye for the interaction between the individual and
the
groups to which the individual belongs on the one hand and the
environment on
the other hand, nor for underground processes of resistance consisting
of
living one’s own life despite the existing repression and
adaptation, which
form according to Bleiker the main part of resistance. But in order to
see that,
one needs a network vision of power in which there is a strong overlap
between
ruler and ruled. (Bleiker 2000) Although
Foucault sees himself as an
anti-structuralist, Bleiker sees in fact power (and as a consequence
nonviolent
action) founded in the structure of society. Carter, on the other hand,
does
not see the advantage of a Foucauldian approach. It is true,
“many theorists of
nonviolent action [like Gandhi or King] do in fact recognize the
existence of
some version of structural domination”, but “the
meaning and scope of
resistance from a Foucauldian perspective remains
contestable” (Carter 2005,
53, 55). “[A] focus on micro-politics, and the claim that
‘where there is
power, there is resistance’, has encouraged study of subtle
protest and cooptation”,
she says, but referring to Bayat she argues that actually such forms of
resistance are mere survival strategies. Implicitly this is an attack
on
Bleiker. “[M]ajor movements of resistance and direct action,
especially in
repressive regimes, appear to fit better an Arendtian or Gandhian model
of
empowerment through cooperative action against dominating
institutions”, so
Carter (id., 55). As I have shown elsewhere,
matters are not as simple as that. Just in
certain types of repressive regimes where open protest is too dangerous
there
can be room for certain forms of underground resistance of the type
analysed by
Bleiker. Often this is the only way to express one’s
opposition and such
“survival strategies” are certainly important
nonviolent methods for toppling
repressive regimes when resolutely deployed (see bij de Weg sine datum). Considering the criticism
by Martin one can add that the consent theory of power does not
sufficiently
allow for the social processes and mechanisms founded in the structure
of
society that impede that consent will be withdrawn and it does not
explain how
withdrawing consent works (see also bij de Weg 1982). On the other
hand,
nonviolent resistance sometimes works in the way as described by Sharp
and in
other cases in the way as described by Bleiker. All
this points
to the fact that a power clash cannot simply be seen as a clash between
two
ideas what power is, either power over or power to, and the right one
wins. It
is more complicated than that. Power is not a unitary or at least not a
one-dimensional concept. From the perspective of power and the
possibility of
nonviolent action or resistance, the characteristics of the political
situation
and how power works there are important for the decision how to oppose. 2. Lukes: Three dimensions of
power 2.1. Overt, covert and latent
power Although
the theory of power that I’ll present now has been developed
by Lukes, I’ll use
also John Gaventa’s version in his Power
and Powerlessness (1980). Gaventa uses Lukes’s
theory in his study of quiescence
and rebellion in the Appalachian Valley in the USA, a theme related to
the
subject of my article. For this reason, his formulation of
Lukes’s power theory
serves my purpose in some respects better than the more theoretical and
abstract description by Lukes himself. As
Gaventa
makes clear, power has everything to do with participation.
“[I]n situations of
inequality, the political response of the deprived group or class may
be seen
as a function of power relationships, such that power serves for the
development
and maintenance of the quiescence of the non-élite. The
emergence of rebellion,
as a corollary, may be understood as the process by which the
relationships of
power are altered” (1980, 4). Once one knows how power works,
one has a handle
to understand and to try to change a situation and one can adapt the
way to
change the power relations to the way power is exercised. For
nonviolent
activists and people who oppose repression nonviolently this means that
the way
they oppose can be adapted to the characteristics of the power
situation. Just
this is an insight that we can get from Lukes’s theory of
power. Fundamental
for this theory is namely that power has three dimensions that
characterize the
way power is exercised on different levels of society. Typical
for
a pure Weberian approach is that power has only one dimension. Both
Lukes and
Gaventa take Dahl’s idea of power as a case in point. Dahl
defines power
“intuitively” this way: “A has power over
B to the extent that he can get B to
do something that B would not otherwise do” (1957, 202-3). As
Polsby added,
according to Gaventa, “power may be studied by examining
‘who participates, who
gains and loses, and who prevails in decision-making’
” (1980, 5). “The key to
[this] definition”, so Gaventa, “is a focus on
behaviour – doing, participating
– about which several assumptions are made. …
First, grievances are assumed to
be recognized and acted upon. … Secondly, participation is
assumed to occur
within decision-making arenas, which are in turn assumed to be open to
virtually any organized group. … Thirdly, because of the
openness of the
decision-making process, leaders may be studied, not as
élites but as
representative spokesmen for a mass “(id.,
5-6). And Gaventa continues, “Within the one-dimensional
approach, because a)
people act upon recognized grievances, b) in an open system, c) for
themselves
or through leaders, then non-participation
or inaction is not a political
problem” (id., 6; italics
Gaventa).
As Lukes summarizes the one dimensional view of power: it
“involves a focus on behaviour
in the making of decisions on issues over which there is an observable conflict of (subjective) interests,
seen as express policy preferences, revealed by political
participation” (2005,
19; italics Lukes). In
this
view, political silence, inaction and non-participation are not a
problem. If
people do not participate in the power arena this implies that there is
consensus and that people agree with what is happening in the political
field.
Factors that withhold people from participating in the political field,
either
directly or through their leaders, are ignored. The non-participator is
blamed
for his or her non-participation (Gavenat 1980., 7-8). However, this
one-dimensional view of power is inadequate, even within its own
assumptions,
as Gaventa and Lukes stress following Bachrach and Baratz. As
Schattschneider made clear, so Gaventa and Lukes, and as has been
further
developed by Bachrach and Baratz (1962) “power is exercised
not just upon
participants within the
decision-process but also towards the
exclusion of certain participants and issues
altogether” (Gaventa 1980, 9;
italics added). In other words, who has power or the group that has
power
decides not only what other persons or groups have to do, they decide
also
which issues are allowed to be discussed and which persons are allowed
to take
part in the power process. Influenced by the ideas of Schattschneider,
Bachrach
and Baratz explain that power is also used for preventing persons
taking part
in the power process and for preventing certain themes being discussed:
“All
forms of political organization have a bias in favor of the
exploitation of
some kinds of conflict and the suppression of others because
organization is
the mobilization of bias. Some issues are
organized into politics while
others are organized out” (1962, 949; quoting
Schattschneider). And this is not
only the case for issues but also for persons. Historically a good
instance of
the latter is the question of the right to vote for men with a low
income and
for women. Moreover, who has been elected determines what is on the
agenda.
Therefore Bachrach and Baratz say that power has two faces, namely on
the one
hand the power processes that determines who take the decisions and
which decisions
are taken and on the other hand the non-decision-making processes by
which
persons and issues are kept outside the decision-making processes by
those in
the arena where the power game is openly played. Instead of faces of
power, Lukes,
and Gaventa following him, speaks of dimensions
of power: A dimension where the power processes and the
decision-making
processes are overt and a dimension
where they are covert.
I’ll use
Lukes’s terminology here. As
Gaventa
notes, the second-dimensional approach “stops short of
considering the full
range of the possibilities by which power may intervene in the
issue-raising
process” (1980, 10). Bachrach and Baratz consider conflict
only insofar as it
is observable and finds its expression in grievances, but, as Lukes and
Gaventa
observe, the absence of observable conflict or openly voiced grievances
does
not involve that they do not exist and that there is consensus on the
points
that are not an issue of observable conflict in some way: “To
assume that the
absence of grievance equals genuine consensus is simply to rule out the
possibility of false or manipulated consensus by definitional
fiat” (Lukes
2005, 28). Moreover, “it is highly unsatisfactory to suppose
that power is only
exercised in situations of [observable] conflict. … A may exercise power over B
by getting him to do what he does not want to do, but he also exercises
power
over him by influencing, shaping or determining his very
wants” (27): A can also
exercise power by making B to think
what is a relevant conflict issue. This can occur in the absence of an
actual,
observable conflict, although there may be a latent
potential conflict, “which consists in a contradiction
between the interests of those exercising power and the real
interests of those
they exclude. These latter may not express or even be conscious of
their
interests, … [although] the identification of those
interests ultimately always
rests on empirically supportable and refutable hypotheses”
(28-29; italics
Lukes). It does not need to be so that this absence of actual,
observable
conflict is the consequence of individual or group manipulation or
decisions.
It can also occur “through the operation of social forces and
institutional
practices” (28). For these reasons, Lukes has added a third
dimension of power
that refers to the latent power processes just mentioned, for the
three-dimensional view that one gets in this way “offers
… the prospect of a
serious sociological and not merely personalized explanation of how
political
systems prevent demands from becoming political issues or even from
being made”
(40), and, as I want to add, a better insight in how power processes
work. 2.2. The power mechanisms
within the three
dimensions Within
the
different dimensions the power game is played in different ways. For
the first
dimension the power mechanisms are relatively straightforward. They
include
processes like bargaining, managing political resources (votes, jobs,
influence), personal characteristics and experience, efficacy and the
like.
Organizational strength is especially important. And I want to add also
money,
which surprisingly is not mentioned by Gaventa (1980: 13-14). The
power
mechanisms in the second dimension are often more indirect. Referring
to
Bachrach and Baratz, Gaventa mentions four such mechanisms. The first
one is
the mobilization of bias (see
above):
Influencing the values, beliefs, rituals and institutional procedures
of the
power game that way that some persons and groups are always in the
advantageous
positions while other ones are systematically and continuously left
out. This
can be done openly by decisions in the power arena, but primarily it is
done by
non-decisions, which means that it is not explicitly decided that
people are
excluded from the benefits and privileges in the power system and what
kind of
exclusion there is, but that the exclusion is the result of other
decisions. A
form of such non-decision-making may be force. A
second
power mechanism in the second dimension may be the threat of positive
or
negative sanctions like intimidation or co-optation and a third
mechanism is
what Gaventa calls with Bachrach and Baratz “the
‘invocation of an existing
bias of the political system – a norm, precedent, rule or
procedure – to
squelch a threatening demand or incipient issue’. This may
include the
manipulation of symbols, such as, in certain political cultures,
‘communist’ or
‘troublemaker’ ” (id.
14; quoting Bachrach
and Baratz 1970). A fourth power mechanism involves according to
Gaventa,
quoting Bachrach and Baratz again, “ ‘…
reshaping or strengthening the
mobilization of bias’ through the establishment of new
barriers or new symbols
‘against the challengers’ efforts to widen the
scope of the conflict’ ” (id.
14-15). Besides
these power mechanisms that “involve identifiable actions
which prevent issues
from entering the decision-making arenas”, Gaventa mentions
two power mechanism
that are forms of inaction, “non-event[s] rather than
observable
non-decision[s]”. They are “decisionless
decisions” that grow “from
institutional inaction, or the unforeseen sum effect of incremental
decisions”,
and a process that “has to do with the ‘rule of
anticipated reactions’,
‘situations where B, confronted by
A who
has greater power resources, decides not to make a demand upon A, for
fear that
the latter will invoke sanctions against him’ ” (id. 15; again quoting Bachrach and Baratz
1970). The
power
mechanisms in the third dimensions are also mainly indirect. Much about
these
mechanisms is not yet well understood, so Gaventa, and much study will
need to
be done in order to find out which they are and how they work. However,
he
thinks of the way information is communicated, the way social myths,
language
and symbols influence the conceptions of necessities, possibilities and
strategies of challenge in situations of latent conflict and how they
are
shaped and manipulated in power processes, the development of social
legitimations and other mechanisms of that kind. In short, we have to
do here
with processes of information control, socialization and culture.
Besides,
Gaventa mentions “psychological adaptations to the state of
being without
power” as a power mechanism in this dimension (id.
16). And he adds “They may be viewed as third-dimensional
effects of power, growing from the powerlessness experienced in the
first two
dimensions” (ibid.), which
make that
the dominated accept their situation of being dominated and often see
it as the
natural order 2.3. A preliminary scheme of
power I
end this
sketch of the theory of power of Lukes and Gaventa by summarizing its
main
points in table 1. For the sake of presentation, and ignoring the
structuralist
critique by Martin and Bleiker, I want to simplify matters, just like
Lukes and
Gaventa do, and say that we have two parties in a power conflict in a
situation
of nonviolent action and resistance: the ruler A
and the ruled B. Then
the relationships between A and B in view of the dimensions of power can
be schematized as follows:
Table 1. The three dimensions of power and how they work. A preliminary scheme 3. The three dimensions of
power and the choice
of nonviolent methods 3.1. Power, regime types, and
nonviolent action
and resistance In
my
“Non-violent resistance and political regimes” In
section
1, I distinguished two types of power. Power
over or coercive power refers to control and domination. In
the end it is
based on violence. Power to or
cooperative power refers to doing things together, or as Arendt sees it
to
“action in concert”. It is based on cooperation and
support. In the present
context we can say that power over is the kind of power exercised by
rulers in
repressive regimes or wherever goals and law and order are enforced by
violence. On the other hand, power to is the kind of power exercised by
nonviolent activists and resisters. Although
this dichotomy gives us already some insight how power works
Before
filling in Table 2, I want to discuss its boxes and what they mean for
nonviolent
action and resistance. The first dimension stands for open competition
between
the participants of the power game, of course insofar as they are
admitted to
the power arena where the decisions are taken. These participants can
play the
power game openly, for themselves or for the groups they represent.
This should
imply that they do not need to resort to nonviolent action, since those
who
want to play the power game, i.e. those who want to advance and support
their
wishes, grievances, or whatever they think that is important for them
in the
overt arena, or those who simply want to play their part in the power
game can
follow the usual legal way, like becoming a member of a political
party,
participating in elections, lobbying, filing petitions, and so on.
Nevertheless, participation in the power arena is often not as simple
as that
and it is not without reason that we have to distinguish between
situations
where power over is the norm or where power to is. Restricting myself
to the
subject of this article, the use of power in politics in more or less
repressive regimes (and its relation to nonviolence), we can see that
box (1)
in Table 2 is typical for parliamentary and presidential democracies
with
authoritarian traits and for repressive regimes where there is some
play for
independent political parties. Without analysing here whether these
countries
are more of the former or the latter type, we can think of countries as
different as Russia, Pakistan and maybe also Zimbabwe. Box
(4) in
Table 2, the intersection of the first dimension of power and power to,
is
represented by what Arendt thought of when she introduced the
power-to-concept:
the Athenian city-state and the classical Roman republic. Modern cases
are the
western democracies. Characteristic for western democracies is that the
opposition against those in power is basically loyal, that those in
power do
not try to sidetrack the opposition but that they simply try to execute
their
own decisions rather than to block the opposition. It is not
exceptional that
those in power and the opposition constructively cooperate and share
power in
some way. Change of power takes places according to institutional
regulations
and in principle all admitted participants have a fair access to the
power
arena. Nevertheless, there can be reason to reach for nonviolent
action, so for
nonviolent means that do not belong to the institutionally accepted
means of
the power game. Such a reason can be the necessity felt to support
representatives in the body where the decisions are taken in order to
show that
they have a backing. Or it can be that people feel themselves excluded
from the
decision-making body or feel themselves not represented by their
delegates.
Those that consider themselves, rightly or wrongly, misrepresented or
excluded
can resort then to nonviolent action in one of its Laboetian forms in
order to
make themselves heard and in order to exert pressure on those who take
the
decisions. Underground forms of action are not relevant here, for what
would
they involve in a situation where the power arena is fundamentally open
(although not always so in practice) and where one does not have to
fear
oppression for the simple act of being in opposition? In western
democracies
this kind of nonviolent opposition is a widely accepted practice. The
difference
between boxes (1) en (2) in Table 2 is actually a matter of degree. For
is
there really much difference between regimes that allow opposition
parties to
take part in elections but that prevent their representatives being
elected by
falsifying the elections and regimes that forbid opposition parties to
participate in the elections? For this reason some states can with
right be
placed as much in box (1) as in box (2), like Iran or Zimbabwe. A clear
instance of a box (2) regime is South Africa under apartheid, which
went as far
as to exclude people to participate in the power arena on the basis of
their
physical characteristics. Other regimes to be placed in these boxes are
regimes
that exclude groups on political grounds like one-party regimes that
forbid not
only the organisation of alternative parties but also suppress any form
of
internal opposition, like the former communist states in Eastern-Europe
and the
present North-Korea. Any political action that does not fit within the
existing
order is suppressed by force. Box (2) can then be seen as the box that
typifies
the most repressive authoritarian regimes, the totalitarian and the
post-totalitarian regimes and also the sultanistic regimes What
to
think of democratic regimes with legal restrictions for participation
in
elections, like the absence of women’s suffrage, as in
Switzerland till not so
long ago? In case these regimes are really democratic, which means that
such
restrictions can be changed by normal democratic procedures (as
happened in
Switzerland), these regimes have to be put in box (5). Just as in box
(2), the
appropriate form of opposition there outside the democratic
institutions is
Laboetian action. In fact, it is rather unlikely that a regime has the
power
characteristics of box (5), since such a regime is founded on some
potentially
contradictory characteristics: some groups are excluded from
participation in
the political process, like women or people with a low income or with
certain
physical characteristics, but everybody agrees and supports
fundamentally the
power game as it is, including the excluded. It is not impossible but
it looks
more something of the past, and even then it often happened that people
excluded from the power arena protested or even rose in rebellion (see
for
instance the social movements in the 19th century in the western
countries). From
the
point of view of nonviolent action and resistance the two boxes of the
third
dimension, boxes (3) and (6) in Table 2, are very different from the
other
boxes, just because the power mechanisms here are mainly indirect and
have
rather the form of manipulation of culture, language, values and norms
than
forcibly excluding people from taking part in the power game. In the
19th
century Netherlands, for instance, laws excluded people with a low
income
taking part in elections, but there were no laws excluding women.
Despite that,
till the end of the century no woman got the idea to vote. It was the
same for
the Dutch universities: no law or rule prohibited women to study at a
university. Nevertheless, till the end of the 19th century women simply
didn’t
go to the university. It was just not according the prevailing values
and norms
that studying at a university was acceptable for women. Likewise
exclusion
still rules in large parts of the world. This is often not so because
people
are excluded from the power arena and the power game by an explicit
limitation
of their rights, by force or by “law”, like in the
other dimensions, but
because, as we have seen in part 2, the powerless are, paraphrasing
Gaventa,
psychologically adapted to the state of being without power. The
dominated
accept the situation of being dominated and see it as the natural
order. This
“natural order” can be changed, of course, as we
have seen in Brazil and in
Bolivia where those once kept outside the power arena by the
manipulation of
values and norms have chosen their own representatives as their
presidents.
However, in order to achieve this it has no sense to let the excluded
bring
their cases forward by means of the traditional means of nonviolent
action or
resistance, be it in Laboetian forms or underground forms. What we need
here
first is making them conscious of their manipulated powerlessness, as
described
and practiced for instance by Paulo Freire (see note 6). In this sense,
conscientization can be seen as a third main form of nonviolence, next
to the
Laboetian and underground forms, a form that is characteristic for the
third
dimension of power. While the oppression by values, norms and culture
can then
best be place in box (3) of Table 2, conscientization has to be placed
in box
(6). 3.2. Power over and power to
versus the three
dimensions of lower: a preliminary interpretation On
the
basis of the foregoing analysis we can fill in the boxes of table 2,
which
gives table 3. It is only a first suggestion, and more research has to
be done
– both in the existing literature and in the field – for a more definitive
proposal of what the
boxes stand for in the practice of nonviolent resistance. What I want
to
demonstrate here is how power works and can work and how power is
relevant for
nonviolent action and resistance.
Table
3.
Power over and power to versus the three dimensions of lower. A
preliminary
interpretation
When
nonviolent agents oppose a repressive regime, two kinds of power clash.
That is
the main theme of my analysis of power and nonviolence. We have seen
that power
is not an unequivocal phenomenon but that it is multi-faceted. In this
article
I have discussed some of its faces and I have shown how understanding
these
faces is relevant for understanding nonviolent action and resistance,
especially against repressive regimes. With Schell and others I have
shown that
it is important to distinguish two, as Schell calls them, aspects of power, or, as I prefer to say,
kinds, of power: coercive power or
power over and cooperative power
or power to. Repressive regimes make use of the former kind of power;
nonviolent resisters try to oppose it with the latter kind. Both kinds
function
in their own way: Power over basically by force and violence, power to
by
cooperation and by number, so the more people cooperate, the more power
they
have. Without substantiating the thesis here, I dare to say that one of
the
biggest mistakes nonviolent resisters can commit is playing the power
game as
it is played by the repressive rulers and switching from power to to
power over.
The reason is that both parties are strongest in using their own means.
Therefore, in case in a direct confrontation with the rulers (for
example in a
demonstration) a clash of violence is threatening, it is better doing a
step
back, than taking the risk to be beaten. For, in the words of
Kissinger: “As
long as the security troops do not win, they lose. As long as the
insurgents do
not lose, they win”. As
we have
seen it is not necessarily so that the power to of nonviolence is used
only
against power over. It can also be used against a basically democratic
regime
that is founded on power to. This has especially become clear in my
presentation
of Lukes’s idea that power has three dimensions: an overt, a
covert and a
latent dimension. Applying this tripartition of power in a situation
analysis
can help judging whether nonviolence is the right means to employ and
(in
combination with an analysis of the regime type) which form nonviolence
needs
to take. Is its use to be seen as action or resistance? And in case of
the
latter, is it better to choose Laboetian forms of resistance or
underground
forms? By linking nonviolence to Lukes’s three dimensions of
power, it became
also clear that conscientization can be seen as a third main kind of
nonviolent
resistance. Power works in different ways and in different situations,
something that nonviolent activists and especially nonviolent resisters
have to
take into consideration. References -
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Hannah (1969), On violence. New
York:
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Ball,
Terence (1995), ‘Power’, in Robert N. Goodin and
Philip Pettit, A companion to contemporary
political
philosophy. Malden etc.: Blackwell, pp. 548-567. -
Bachrach,
Peter, and Morton S. Baratz (1962), ‘The two faces of
power’, The American
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Bachrach,
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Roland (2000), Popular
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