Do a Google image search for protest symbols and your first page will show a range of raised fists, Guy Fawkes masks and possibly even a few giant inflatable rats. But by far the single most represented image you’ll see is the peace sign. It is probably the most famous protest symbol in the world and has its origins in the British anti-nuclear movement of the 1950s. The sign represents the semaphore signals for two letters: ‘N’ (the two diagonals pointing down) and ‘D’ (the vertical line that divides the circle), which together represent nuclear disarmament. It has become the symbol of anti-war and social justice movements across the globe.

The aim of a symbol is to communicate as immediately and directly as possible the core of what you represent. It is the shorthand for your values, your aspirations and sometimes your political agenda, if you’ve managed to put one together. Which brings us to an important question: Is it time to consider a new symbol for a new era?

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Protesters in Malaga, Spain, on May 12. By Jon Nazca, via Reuters AlertNet.

Last June, after leaving the encampment in the center of Madrid, people in the 15M movement would say, “We moved from Sol square, but we know the way back.” The day of action on May 12 this year exceeded the expectations of many people who thought the 15M movement was dead, who didn’t recognize that it had only moved to neighborhood assemblies. The one-year anniversary of the movement brought hundreds of thousands people to the streets again in nearly 80 Spanish cities. There were 50,000 in Madrid, 44,000 in Barcelona, 11,000 in Vigo (a northern city with a population of less than 300,000) and many more.

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Violeta Parra.

For Mother’s Day, I’ve been thinking about some of the powerful and provocative creative nonviolent activist work that mothers have done through the ages — and there is a lot of it. So much of popular history tells the stories of the men who “led” the charge in struggles, but my thoughts went to South America, and Chile in particular, because of the richness of the cultural methods used, and the leadership of mothers in the face of brutal and patriarchal regimes.

“You can’t have a revolution without songs,” read the banner behind Salvador Allende when he became president of Chile in 1970, highlighting the role of Nueva Canción (New Song) in the emergent resistance movements in South America. This style of musical resistance didn’t just include the voices of women, though one of its early proponents was Violeta Parra, a mother, who wrote the song “Gracias a la Vida.” Nueva Canción was intentionally used to unite and identify concerns of oppressed peoples, as it integrated native and rural musical instrumentation with urban and European styles to speak to ever larger communities. Only three years later, when Augusto Pinochet seized power in Chile, his regime outlawed several instruments identified with Nueva Canción, recognizing and attempting to stop the powerful spread of political ideas, courage and resistance through music.

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"The Scream" on auction at Sotheby's, via The Fiscal Times.

Amidst a crowd of protesters and oversized signs, Pat Walsh shouted, “What’s disgusting? Union busting?”

At a glance, Walsh, a woman with well-kept gray hair and an open smile, didn’t strike one as the usual angry protester. But that night, Walsh was fighting.

“My husband, John, has been locked out from Sotheby’s,” says Walsh. “He’s been a worker for 30 years. I’m here to fight for him.” Currently, the couple lives on the money and benefits from her part-time job at Hunter College.

On July 29 of last year, 42 art handlers at Sotheby’s Auction House were locked out after the expiration of a three-year contract. The art handlers, members of Local 814 of the International Brotherhood of Teamsters, have been without jobs, paychecks or benefits for almost nine months.

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An installation art piece that was set up in Speaker's Corner in Singapore on Human Rights Day in 2011 to represent the 170 who have been executed between 1999 and 2010. There was a blank canvas card for each person and a list of names that are known, with a voice in a little speaker reading out the names.

Execution day is always a Friday in Singapore. As the night sky slowly lightens into day, the inmate is taken from his or her cell and escorted to the gallows. At 6 a.m., the trapdoor opens and the inmate falls through. By the afternoon, the family should have collected the body, or the state will deal with it as it sees fit. And that, as far as Singapore’s authorities are concerned, is that.

In the past, very few people spoke against the death penalty. The message most children received in schools was that it is part and parcel of the tough laws that distinguish Singapore from other dangerous, crime-ridden cities. It was not something to be questioned, or even mentioned much at all. Apart from the sense of it being irrelevant to the average law-abiding citizen’s life, the topic of death is considered inauspicious and therefore not often a subject of conversation in Singapore’s Asian communities. In recent years, though, thanks to the growing influence of the Internet and social media, an increasing number of inmates’ stories are being told, and awareness of the death penalty is slowly rising.

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Poster by Nina Montenegro, via Occuprint.

An Occupy Wall Street organizer I know — one of the original ones, from the planning meetings before the occupation began last September 17 — has a striking banner atop his Facebook Timeline. It’s from the History Channel series Life After People, an artist’s rendition of a cityscape after which all the humans in it somehow disappear. It’s quiet, and still, with trees growing out from the sides of crumbling towers.

To say that this image has anything to do with the movement’s plans for May 1, which the person who posted it is involved in making, might cause both paranoid-style right-wing radio hosts and the most anarcho- of primitivists to froth a bit at the mouth. And so they should. Ever since the idea of working toward May Day started catching on in Occupy Wall Street last January, it has been infused with the impulse of creating the vision of a radically different kind of city.

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Photo by Marcus Demery, all rights reserved.

Eager Occupiers — with flowers, signs, costumes and high spirits — descended into downtown Chicago from all directions of the city and suburbs for the April 7 Chicago Spring kickoff. The Occupy Chicago event marks the re-emergence of the economic and political justice movement that was mostly dormant over the winter. On Saturday, though, Chicagoans came out in droves for speakers, workshops, concerts, teach-ins and community-building events that took place all over the city.

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Chilean arpillera. Photo by Colin Peck.

The earliest proponents of the growing field of peace studies were well aware that their work had as much to do with provoking creative nonviolent conflict as with conflict resolution. That spirit of resistance was alive and well at the University of Massachusetts Amherst last month for the traveling international exhibition “Transforming Threads of Resistance,” which brought together the weavings and stories of women from Chile and close to a dozen other countries throughout Latin America, Europe, and Africa.

Exhibition coordinator Leah Wing introduced curator and activist Roberta Bacic by noting that it is not unusual for “conflict resolution scholars and practitioners to view resistance as a barrier to conflict resolution.” This dynamic can be doubly the case after a peace accord has been reached or a dictator overthrown — when resistance “can be seen as contributing to the perpetuation of the conflict rather than to peace.” Wing argues that this narrow approach “contradicts the wisdom and life experience of most people who themselves have suffered from state violence and who have used resistance to survive and attain their freedom.”

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Click here to read the comic.

The sound rang out at exactly 4 p.m. last Friday: four measured chimes increasing in pitch. Ding, ding, ding, ding! Standing in concentric circles with clasped hands, protesters held the last note, and it echoed against the New York Stock Exchange. Tourists and workers stopped to stare as the people-powered bell chimed again. Inside, another bell was ringing — a mechanical, computerized sound marking the end of the day’s trading. Six months since the Occupy movement began, it was clear that the bell inside was losing its resonance, and the “people’s gong” outside was getting louder.

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