It is not always clear what we mean by violence or nonviolence, though, like pornography, we assume, we’ll know (non)violence when we see it.
We are shocked. Morally outraged. How could a US president tout “law and order” to incite a blatant attack on “American democracy” and “the rule of law,” encouraging his supporters to storm the US capitol? Commentators decry such hypocrisy, stating the obvious contradiction between US constitutional law and violent coups. My contention in this essay is that no such contradiction exists.
Life after violence and profound loss requires that we find ways to hold and contain that pain. Relics help us do this. As we wrap them in our words, craft beautiful containers, or place them in vitrines, we keep these memories alive. We acknowledge and respect their ongoing presence in our lives.
To become part of an institution as a member of a group which has historically been excluded from the university or from the discipline of theology is to be extremely conscious of the fragility of our survival within that institution, to feel the necessity of struggling against the forces of reproduction which conspire towards our ongoing exclusion.
When placed in the tradition of Gandhi and Martin Luther King Jr., civil disobedience is premised on nonviolent resistance. But Thoreau understood that, under certain conditions, the protestor’s nonviolent resistance may lead to violence by the state.
What connections may we draw between attack on the Tree of Life synagogue in Pittsburgh, the Christchurch mosque shooting, African-American church arsons in Louisiana, the Easter Sunday bombing in Sri Lanka, and the synagogue shooting in San Diego?
New issues from the twentieth year of our journal feature articles on Hobbes, poverty, Indonesia, and more, as well as a special issue on Christos Yannaras.
Paul contrasts the children of light with the children of the darkness. This contrast is particularly manifest in the war that we fight and the weapons with which we do so.