28/05/2012

No one rules if no one obeys

Active non-violence is a protest tactic, related to civil disobedience, which calls for a revolutionary politic, social and cultural change without the use of violence. The term was coined in the 30s and 40s of the XXth century with the Indian independent movement led by Mahatma Gandhi, which in turn was inspired by Leo Tolstoy, to whom he even wrote letters, and the American writer and philosopher Henry D. Thoreau.

Although there have been numerous later and well-known examples such as Martin Luther King and Jesse Jackson in the United States, the Carnation Revolution in Portugal or the Solidarity Union of Lech Walesa in Poland, there are also solid past success in the application of these methods: Finns won greater autonomy from the Tsarist Russia en 1905, Hungary’s independence from Austria in 1867 and Roman commoners revolted against the patricians for their citizens rights in what it may be the first non-violence fight.

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The plebeian struggles suppose the origin of the general strikes, which the filmmaker Bernardo Bertolucci portrayed so well in his film ‘Novecento’ —’The Fourth State’, Giuseppe Pellizza da Volpedo, 1901

The commoner fight actually consisted in several episodes known as Secessio Plebis —Commoner’s Secession— which happened between 394 and 287 BC, the most important being the first and the last.

In the year 494 BC, they organized a kind of general strike which paralyzed the city and threatened to create a new independent community in the Monte Sacro, on the outskirts of Rome. The protest culminated in an agreement, known as Lex Duodecim Tabularum —Law of the XII Tables—, which contained obvious improvements for peoples’ life and it is considered as the origin of Roman Law.

In 287 BC they paralyzed the city again and took the mountains again, these time the Monte Aventino, and the Senate finally accepted the commoner’s decisions —plebis scitum— as a valid content to create laws, even above legislators’ will.

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You can fight with flowers —’Flower Thrower’, Banksy, 2005
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array(4) { [0]=> object(WP_Post)#1647 (24) { ["ID"]=> int(1829) ["post_author"]=> string(4) "2049" ["post_date"]=> string(19) "2012-05-18 00:14:04" ["post_date_gmt"]=> string(19) "2012-05-17 22:14:04" ["post_content"]=> string(3315) "El Decrecimiento es una corriente de pensamiento político, económico y social que propone la disminución regular y controlada de la producción económica, con el objetivo de establecer una nueva relación de equilibrio entre el ser humano y la Naturaleza, y también entre los propios humanos. Nacido en la segunda mitad del siglo XX, se presenta a principios del XXI como candidato a suceder al Capitalismo. Sostiene que estamos jugando con la resistencia del planeta y debemos aprender a vivir felices con menos bienes de consumo, a un ritmo más natural, y para conseguirlo cree necesaria la combinación de tres tipos de actuaciones: la personal —mayor responsabilidad, reducción del consumo, reutilización de las cosas, menor uso del coche, etc—, la colectiva o local —consumo de productos locales, apoyo a la movilidad sostenible, rechazo a la especulación urbanística, etc— y la política o global —control de la publicidad, elección de bancos locales y éticos, reparto del empleo con reducciones de jornada, protección de los sectores más vulnerables, etc—. Dice el economista Serge Latouche, uno de sus máximos defensores, que 'la gente feliz no suele consumir'. Otro de ellos, Paul Ariès, politólogo y escritor, defiende en este vídeo la necesidad de construir una sociedad que respete el planeta y cuyo objetivo sea el bienestar de la inmensa mayoría de sus integrantes.Degrowth is a current political, economic and social thought which proposes regular and controlled reduction of economic output, with the aim of establishing a new equilibrium relationship between man and nature, and between humans themselves. Born in the second half of the twentieth century, is presented at the beginning of XXI as a candidate to succeed Capitalism. He argues that we are playing with the resistance of the planet and must learn to live happily with less consumer goods, at a more natural, and believes necessary to achieve the combination of three types of actions: the personal —more responsibility, reducing consumption, reuse things, less use of the car, etc—, the collective or local —consumption of local products, support sustainable mobility, urban speculation rejection, etc— and policy or global —control of advertising, choosing local and ethical banks, job sharing with reduced working hours, protection of the most vulnerable sectors, etc—. The economist Serge Latouche, one of its greatest advocates, says that 'happy people do not usually consumes'. Another, Paul Ariès, political scientist and writer, argues in this video the need to build a society that respects the planet and aimed at the welfare the vast majority of its members." ["post_title"]=> string(103) "La gente feliz no suele consumirHappy people do not usually consume" ["post_excerpt"]=> string(0) "" ["post_status"]=> string(7) "publish" ["comment_status"]=> string(4) "open" ["ping_status"]=> string(4) "open" ["post_password"]=> string(0) "" ["post_name"]=> string(35) "happy-people-do-not-usually-consume" ["to_ping"]=> string(0) "" ["pinged"]=> string(0) "" ["post_modified"]=> string(19) "2020-02-16 16:51:00" ["post_modified_gmt"]=> string(19) "2020-02-16 15:51:00" ["post_content_filtered"]=> string(0) "" ["post_parent"]=> int(0) ["guid"]=> string(29) "http://whatonline.org/?p=1829" ["menu_order"]=> int(0) ["post_type"]=> string(4) "post" ["post_mime_type"]=> string(0) "" ["comment_count"]=> string(1) "8" ["filter"]=> string(3) "raw" } [1]=> object(WP_Post)#1660 (24) { ["ID"]=> int(2607) ["post_author"]=> string(4) "2049" ["post_date"]=> string(19) "2012-06-18 00:02:07" ["post_date_gmt"]=> string(19) "2012-06-17 22:02:07" ["post_content"]=> string(2738) "El trabajo de José Carlos Meirelles consiste en documentar la existencia de tribus aisladas en la Amazonia y protegerlas del contacto con los no-indígenas. El avance de la explotación económica en la frontera entre Brasil y Perú, especialmente la maderera y la petrolera, amenaza con destruir esa zona de la selva, provocando el genocidio de las comunidades que viven en ella. De 'los últimos humanos libres', como le gusta decir a José Carlos. El genocidio es un delito tipificado en el derecho internacional. Tanto la Convención para la Prevención y la Sanción del Delito de Genocidio de 1948 como el Estatuto de Roma de la Corte Penal Internacional de 1998 recogen una idéntica definición: Se entenderá por genocidio cualquiera de los actos mencionados a continuación, perpetrados con la intención de destruir total o parcialmente a un grupo nacional, étnico, racial o religioso como tal: 1 —Matanza de miembros del grupo. 2 —Lesión grave a la integridad física o mental de los miembros del grupo. 3 —Sometimiento intencional del grupo a condiciones de existencia que hayan de acarrear su destrucción física, total o parcial. 4 —Medidas destinadas a impedir nacimientos en el seno del grupo. 5 —Traslado por la fuerza de niños del grupo a otro grupo.The work of Jose Carlos Meirelles is to document the existence of uncontacted tribes in the Amazon and protect them from contact with non-Indians. The advance of economic exploitation in the border between Brazil and Peru, especially timber and oil that threatens to destroy the forest area, causing the genocide of the communities living in it, or 'the last free humans', likes to say Jose Carlos. Genocide is a crime under international law. Both the Convention on the Prevention and Punishment of the Crime of Genocide of 1948 as the Rome Statute of the International Criminal Court of 1998 contained an identical definition: Be considered genocide either following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group as such: 1 —Killing members of the group. 2 —Causing serious integrity physical or mental harm to members of the group. 3 —Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part. 4 —Imposing measures intended to prevent births within the group. 5 —Forcibly transferring children of the group to another group." ["post_title"]=> string(94) "Lejos de las leyes de los hombresAway from the laws of men" ["post_excerpt"]=> string(0) "" ["post_status"]=> string(7) "publish" ["comment_status"]=> string(4) "open" ["ping_status"]=> string(4) "open" ["post_password"]=> string(0) "" ["post_name"]=> string(25) "away-from-the-laws-of-men" ["to_ping"]=> string(0) "" ["pinged"]=> string(0) "" ["post_modified"]=> string(19) "2021-06-13 14:50:54" ["post_modified_gmt"]=> string(19) "2021-06-13 12:50:54" ["post_content_filtered"]=> string(0) "" ["post_parent"]=> int(0) ["guid"]=> string(29) "http://whatonline.org/?p=2607" ["menu_order"]=> int(0) ["post_type"]=> string(4) "post" ["post_mime_type"]=> string(0) "" ["comment_count"]=> string(1) "1" ["filter"]=> string(3) "raw" } [2]=> object(WP_Post)#1648 (24) { ["ID"]=> int(4595) ["post_author"]=> string(4) "2049" ["post_date"]=> string(19) "2013-04-08 00:01:17" ["post_date_gmt"]=> string(19) "2013-04-07 22:01:17" ["post_content"]=> string(5889) "Desde su nacimiento con la comida rápida en la década de los 30 en Estados Unidos, la polémica sobre la nueva industria alimentaria no ha dejado de suscitarse. ¿Constituye realmente esta industria la solución a todos los problemas de subsistencia y abastecimiento? ¿Debemos pensar que sólo gracias a ella podríamos alimentar saludablemente a todos los ciudadanos de occidente, e incluso acabar con el hambre en países no desarrollados? O, por el contrario, ¿la industria de la alimentación no sólo no ha ayudado a erradicar el hambre sino que es responsable de generar nuevas enfermedades ligadas a este sistema de producción de alimentos a gran escala? Las denuncias y las críticas proceden de diferentes frentes: ecologistas, grupos de granjeros y ciudadanos reclaman legislaciones que velen por los intereses de todos y no sólo por los de las grandes multinacionales de la alimentación. En lugar de ello, las leyes actuales de la principal potencia mundial (Estados Unidos) protegen al pequeño grupo de empresas que controla todo el proceso alimentario, desde el patentado de semillas resistentes a las diversas plagas y enfermedades —semillas que al convertirse en cereales servirán para alimentar al ganado— hasta el momento en que los productos se ponen a la venta en el supermercado. Los argumentos críticos se articulan desde diversos flancos: como demuestran los datos del Banco Mundial, casi 2.800 millones de personas viven por debajo de la línea de pobreza y el hambre en el mundo sigue siendo el mayor problema social y político. El desarrollo de la industria alimentaria no ha beneficiado al 46% de la humanidad y la obesidad, la diabetes, el colesterol o las enfermedades ligadas a la nutrición han aumentado exponencialmente con la expansión de la industria de la alimentación. Las grandes multinacionales alimentarias, con el apoyo de gobiernos y leyes, impiden el desarrollo de las formas de explotación agrícola tradicional, hasta el punto de que éstas claudican ante sus presiones y manipulaciones. Los ciudadanos se sienten engañados cuando se les oculta cómo se manipulan genéticamente ciertos alimentos, su procedencia, los procesos de maduración que siguen frutas y verduras, etc. La aparición constante de enfermedades causadas por los alimentos que consumimos —por ejemplo, la encefalopatía espongiforme o los brotes de la enfermedad producida por la bacteria E. Coli 0157:H7— induce a pensar que estamos ante un problema muy serio cuyo responsable último es nuestro sistema económico y de producción, y este sistema afecta en último término a nuestra salud y bienestar físico e intelectual. Y la responsabilidad no reside sólo en el ciudadano que se alimenta, sino en una industria que modifica los alimentos y oculta la manipulación. Parece que en gran parte somos lo que comemos. Y también que gran parte de lo que comemos está contaminado, adulterado y su proceso de producción ocurre tras misteriosas naves diseñadas para ocultar cómo se manipula lo que después nos llevaremos a la boca. © Texto basado en un artículo de Iván Teimil y Asunción Herrera, de la Universidad de Oviedo (España)From birth to fast food in the 30s in the United States, the controversy over the new food industry has constantly arise. Constitutes the industry really the solution to all problems of subsistence and supplies? Are we to think that just because she could feed healthy to all citizens of the West, and even end hunger in underdeveloped countries? Or, conversely, does the food industry has not only helped eradicate hunger but is liable to generate new illnesses linked to this system of food production on a large scale? The complaints and criticisms from different fronts: environmentalists, farmers and citizens groups demanding legislation to ensure the interests of all and not just those of large multinational food. Instead, the current laws of the major world power (the United States) protect the small group of companies controls the entire food process, from the patented seeds resistant to various pests and diseases, seed grain that will become for cattle feed, so far as the products offered for sale at the supermarket. The critical arguments are articulated from various sides: as the data of the World Bank, nearly 2,800 million people live below the poverty and hunger in the world is still the greatest social and political problem. The development of the food industry has not benefited the 46% of humanity and obesity, diabetes, cholesterol or nutrition-related diseases have increased exponentially with the expansion of the food industry. The large food multinationals, with the support of governments and laws, prevent the development of traditional farming ways, to the point that they claudican to their pressures and manipulations. Citizens feel cheated when they are hidden how certain foods are genetically engineered, their origin, maturation processes following fruits and vegetables, etc. The continuing emergence of diseases caused by the food we eat –for example, spongiform encephalopathy outbreaks or disease caused by the bacterium E. Coli 0157: H7– suggests that this is a very serious problem which is ultimately responsible for our economic and production system, and this system will ultimately affect our health and physical and intellectual. And the responsibility lies not only in the city that eats, but in an industry that hides modified food and handling. It seems that much of what we are is what we eat. And much of what we eat is contaminated, adulterated and its production process occurs after mysterious spacecraft designed to conceal how it is handled before we put into our mouths. : Based on an article by Iván Teimil and Asunción Herrera, from the University of Oviedo (Spain)" ["post_title"]=> string(74) "Somos lo que comemosWe are what we eat" ["post_excerpt"]=> string(0) "" ["post_status"]=> string(7) "publish" ["comment_status"]=> string(4) "open" ["ping_status"]=> string(4) "open" ["post_password"]=> string(0) "" ["post_name"]=> string(20) "somos-lo-que-comemos" ["to_ping"]=> string(0) "" ["pinged"]=> string(0) "" ["post_modified"]=> string(19) "2020-02-17 00:08:51" ["post_modified_gmt"]=> string(19) "2020-02-16 23:08:51" ["post_content_filtered"]=> string(0) "" ["post_parent"]=> int(0) ["guid"]=> string(29) "http://whatonline.org/?p=4595" ["menu_order"]=> int(0) ["post_type"]=> string(4) "post" ["post_mime_type"]=> string(0) "" ["comment_count"]=> string(1) "0" ["filter"]=> string(3) "raw" } [3]=> object(WP_Post)#1794 (24) { ["ID"]=> int(5593) ["post_author"]=> string(4) "2046" ["post_date"]=> string(19) "2014-02-03 00:01:00" ["post_date_gmt"]=> string(19) "2014-02-02 23:01:00" ["post_content"]=> string(1677) "Los medios actuales de comunicación en las redes sociales nos permiten moldear una identidad personal a medida, con la que relacionarnos con el mundo. Fotografías, mensajes, referencias, comentarios, vídeos y canciones, estratégicamente seleccionados, responden a un deseo general de mostrarnos y ser aceptados como nos gustaría ser. Sin quererlo, se ha generado un gap entre quiénes somos, con nuestras flaquezas y alegrías, y cómo nos mostramos al mundo en diferido. En la entretela de estas dos bandas separadas por la técnica digital se hacina mucha soledad, de esa que es triste. Estamos conectados con cientos de personas y tal vez más solitarios que nunca. De esto trata 'The innovation of loneliness' —La innovación de la soledad—, una pieza de animación de Shimi Cohen basada en un libro de Sherry Turkle titulado 'Alone together' —Juntos a solas—.The current social networks allow us to mold a personal identity with which we relate to the world. Photos, messages, references, comments, videos and songs, strategically selected, reflect a general desire to show us and be accepted as we would like to be. Unwittingly, it has been created a gap between who we are, with our foibles and joys, and how we show deferred to the world. In the interlining of these two bands separated by digital technology there are much loneliness, that kind of loneliness which is sad. We are connected with hundreds of people and perhaps more lonely than ever. All this is dealt in 'The innovation of loneliness', a piece of animation made by Shimi Cohen, based on a book by Sherry Turkle titled 'Alone together'." 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