{"id":51115,"date":"2021-04-29T17:06:46","date_gmt":"2021-04-29T17:06:46","guid":{"rendered":"https:\/\/wagingnonviolence.org\/wr\/?p=51115"},"modified":"2021-05-10T15:43:07","modified_gmt":"2021-05-10T15:43:07","slug":"barbara-deming-revolutionary-nonviolence-feminism","status":"publish","type":"post","link":"https:\/\/wagingnonviolence.org\/wr\/2021\/04\/barbara-deming-revolutionary-nonviolence-feminism\/","title":{"rendered":"Uncovering the roots of Barbara Deming\u2019s revolutionary nonviolence and feminism"},"content":{"rendered":"\n<p class=\"wp-block-paragraph\"><em>This article has been adapted from a talk on &#8220;The Revolutionary Nonviolence by Barbara Deming: Two Handed Practices&#8221; which Joanne Sheehan gave with Ynestra King, who is writing a book about Barbara Deming.<\/em><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Most who are familiar with author and activist Barbara Deming know her for her classic 1968 article \u201cOn Revolution and Equilibrium,\u201d where she described nonviolence as a two handed approach, using the pressure of our defiance along with the pressure of our respect for our antagonists\u2019 life. In the 1970&#8217;s and 80&#8217;s, Barabara&#8217;s writings and activism on feminism and nonviolence gained her a new following. Yet, her earlier writings remain largely overlooked and deserve more attention, as they offer insight into her growth while challenging us to look at our own as well. How deeply are we exploring the power of revolutionary nonviolence in the context of violence? How seriously do we take the process of training? What does it mean to act in solidarity? What does it mean to be part of one another?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Barbara\u2019s introduction to the movement and nonviolent action came after a friend loaned her a copy of the New Left magazine <em>Liberation<\/em> because it contained an article about Cuba, which she had recently visited as a journalist and met Fidel Castro. On the back page was an announcement of a 16-day Peacemaker Training Program that intrigued her. So, in August 1960, at the age of 43, she went to New London, Connecticut, expecting to attend the training for &#8220;perhaps a day.&#8221;<\/p>\n\n\n\n<blockquote class=\"wp-block-quote alignright is-layout-flow wp-block-quote-is-layout-flow\"><p>&#8220;Nonviolence is an exploration, one that has just begun.&#8221;<\/p><\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Writing about the experience months later in a December 1960 article for <em>The Nation<\/em> titled \u201cThe Peacemakers,\u201d Barbara said, \u201cI had been reading Gandhi eagerly for the past year. But I expected to be unimpressed by the people I would find in New London. I assumed blandly that if they were, in fact, impressive, I should somehow have heard about them before this.\u201dBut she <em>was<\/em> impressed and stayed for the entire 16 days, with her life completely changed. She comments on many of their conversations, remarking \u201cThey argue with some eloquence that their means of contending with an adversary are not only powerful but the only means consistent with our professed belief in the sanctity of human life.\u201d&nbsp;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This fourth annual Peacemaker Training Program was moved to the New London\/Groton area to join with the Committee for Nonviolent Action, or CNVA, who were involved in a summer-long \u201cPolaris Action\u201d nonviolent campaign. CNVA had a tradition of doing nonviolence training in preparation for their disarmament campaigns. \u201cPolaris Action&#8221; opposed the building of the atomic powered submarines at General Dynamics Electric Boat, which were capable of launching long range nuclear missiles. This location gave training participants an opportunity to engage in leafleting, picketing and discussions with military and civilian personnel. The training brochure promised \u201cThey will have an unparalleled opportunity for realistic training in a situation of conflict.\u201d<\/p>\n\n\n<section class=\"display-posts-listing\"><h6 class=\"sans-serif text-uppercase small-letter-spacing text-gray\">Previous Coverage<\/h6><li class=\"listing-item\"><a class=\"image\" href=\"https:\/\/wagingnonviolence.org\/wr\/2021\/02\/roots-revolutionary-nonviolence-united-states-are-in-the-black-community\/\"><img loading=\"lazy\" decoding=\"async\" width=\"740\" height=\"362\" src=\"https:\/\/wagingnonviolence.org\/wr\/wp-content\/uploads\/sites\/2\/2021\/02\/snccashram.jpg\" class=\"attachment-large size-large wp-post-image\" alt=\"\" srcset=\"https:\/\/wagingnonviolence.org\/wr\/wp-content\/uploads\/sites\/2\/2021\/02\/snccashram.jpg 740w, https:\/\/wagingnonviolence.org\/wr\/wp-content\/uploads\/sites\/2\/2021\/02\/snccashram-300x147.jpg 300w\" sizes=\"auto, (max-width: 740px) 100vw, 740px\" \/><\/a> <a class=\"title\" href=\"https:\/\/wagingnonviolence.org\/wr\/2021\/02\/roots-revolutionary-nonviolence-united-states-are-in-the-black-community\/\">The roots of revolutionary nonviolence in the United States are in the Black community<\/a><\/li><\/section>\n\n\n\n<p class=\"wp-block-paragraph\">As I wrote in \u201c<a href=\"https:\/\/wagingnonviolence.org\/wr\/2021\/02\/roots-revolutionary-nonviolence-united-states-are-in-the-black-community\/\">The Roots of Revolutionary Nonviolence in the United States are in the Black Community<\/a>,\u201d nonviolence began to be systematically explored in the late 1930s and 1940s as a method for dismantling segregation. Many of the Peacemaker Training Program\u2019s \u201cfaculty\u201d were involved in those efforts and came from the Harlem Ashram and the Congress of Racial Equality, or CORE, in the previous two decades.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The faculty consisted of 25 people \u2014 activists, authors, artists and trainers \u2014 including two from India. Black and white people were working together, committed to developing nonviolent action, as many had already been arrested for their actions against World War II, nuclear weapons and segregation. They included:&nbsp;<\/p>\n\n\n\n<ul class=\"wp-block-list\"><li>Richard Gregg, whose 1934 book \u201cThe Power of Nonviolence\u201d was on the reading list&nbsp;<\/li><li>Ralph Templin, one of the founders of the Harlem Ashram in 1940&nbsp;<\/li><li>Ruth Reynolds, who had spent time at the Harlem Ashram and was active in promoting Puerto Rico\u2019s independence&nbsp;<\/li><li>Wally Nelson, who had been one of CORE\u2019s first nonviolence trainers<\/li><li>Juanita Morrow Nelson, who \u2014 as a student at Howard University \u2014 participated in a lunch-counter protest in 1943, long before the lunch counter sit-ins in early 1960. (She and Wally were co-founders of The Peacemakers.)&nbsp;<\/li><li>Marjory Swann, who had participated in a CORE training in 1942 and was a co-founder of CNVA&nbsp;<\/li><li>Rev. Fred Shuttlesworth who had been attacked by a mob in Birmingham, Alabama for his leadership in desegregation efforts&nbsp;<\/li><li>Anne Braden, now well known for her antiracist work as a Southern white woman<\/li><\/ul>\n\n\n\n<p class=\"wp-block-paragraph\">The use of nonviolent action was still in its experimental stages in the United States. The training<strong><em> <\/em><\/strong>brochure pointed to the Montgomery Bus Boycott, which took place from December 1955 to January 1957, as well as the use of nonviolent direct action in sit-downs at lunch counters that had begun six months earlier. \u201cThese are small beginnings but they give hope that a new method is evolving for challenging injustice and human degradation without<strong> <\/strong>ending, as revolutionary movements have done so often in the past, by imposing new injustices and causing new degradation.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Beginning with preliminary discussions, the training moved into a day and a half of planning and carrying out a simple action. That was followed by four days on \u201cA Consideration of Violence,\u201d which examined economic violence, political violence, psychological violence and social violence and asked \u201cWhat is the nature of violence and what is the basis of our opposition to it?\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">They then spent two days on \u201cResistance to the Old Society,\u201d which was subtitled: \u201cLunch-counter sit-ins and other forms of resistance to \u2018racial\u2019 domination. Anti-war activity. Anti-colonialism.\u201d They also evaluated \u201cpast and present forms of resistance.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Next, they spent eight days on \u201cThe Development of Free, Nonviolent Relationships,\u201d which included categories on work, the creative process, sex, children, education, food, crime and punishment, and discussions on sharing, intentional communities and worker coops.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The training included discussions, quiet time, action and reflection. They did not all agree, but they kept listening and talking and exploring the power of nonviolence. Barbara found this an inspiring and welcoming community.<\/p>\n\n\n\n<blockquote class=\"wp-block-quote alignright is-layout-flow wp-block-quote-is-layout-flow\"><p>&#8220;As the days passed, I stopped fearing my cell mates and made friends with them. After a little while this wasn\u2019t hard to do. Every woman in there was sick and in trouble.\u201d<\/p><\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Her experience is a reminder that trainings and discussions on revolutionary nonviolence continue to be needed \u2014 as does sufficient time to prepare for nonviolent actions, understanding the present context of violence so we can better understand nonviolence, analyzing the \u201cold society,\u201d and the \u201cnormal\u201d we do not want to return. We need them in order to see the big picture versus working on isolated projects, and to develop what we are for, not just what we are against.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">As Barbara later said \u201cNonviolence is an exploration, one that has just begun.\u201d Exploring takes discipline, stamina, creativity and trusting relationships with others in this exploration. It\u2019s work, and that is what we need to do to face white supremacy,&nbsp; misogyny, militarism, injustice and violence of all kinds.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Following her experience at the Peacemaker Training Program in August 1960, Barbara began to participate in nonviolent campaigns. She also wrote about them in many publications, including <em>Liberation, <\/em>where she later became the first female editor. (Two other <em>Liberation<\/em> editors, David Dellinger and Roy Finch, were also at the training Barbara attended.)&nbsp;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In May 1961, Barbara joined CNVA\u2019s San Francisco to Moscow Walk for a week before it headed to Europe. Organized by CNVA in response to the submarine workers in Groton who told the activists to \u201cgo tell it to the Russians,\u201d the activists brought the call for disarmament across three continents. Barbara\u2019s articles were not simply the story of what happened, they were honest reflections. In \u201cSan Francisco to Moscow: Why They Walk\u201d she wrote \u201cWhy are we walking? The leaflet that we handed out along the way asks rhetorically, and I wanted to answer in my own head, or bones, just that question.\u201d She listened, observed as they walked together, penning her insights for us to learn from all these years later.<br><br>Her relationships with the CNVA community who stayed in Connecticut grew so deep that in 1962 she and her partner Mary Meigs provided the money for a farm that became the Voluntown Peace Trust, a home base for CNVA. Although Barbara was not out as a lesbian at that point, she was open to the community, which they both became involved in.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Her first arrest was in 1962 at the Atomic Energy Commission, in an action that included Judith Malina of the Living Theatre \u2014 who she had met at the Peacemaker Training \u2014 and A.J. Muste, radical pacifist leader and CNVA co-founder, who invited her onto the National CNVA&nbsp; Executive Committee.&nbsp;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Barbara joined in walks and campaigns that increasingly faced violence from the community and the state. In an article for <em>Liberation<\/em> titled \u201c1962 Southern Peace Walk: Two Issues or One?\u201d<strong> <\/strong>she<strong> <\/strong>wrote about the harassment and violence they encountered on a peace walk in Tennessee as a result of CNVA deciding to integrate the walk. Barbara noted that one walker described it as \u201ctoken integrated\u201d \u2014 with only one Black person among the 13 young men and women who committed to walk the whole distance. Still, that was enough to draw racist anger and change the reaction to the walk in the South.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Believing that the struggles for disarmament and civil rights were the same, Barbara quoted civil rights movement trainer James Lawson \u2014 who spoke to the walkers \u2014 as saying, \u201dWhat is behind it is an effort to build a community for all of us\u2026 the beloved community. I say that this work is related to the work for peace. It might be a prototype to speak to the whole world\u2026 and the peace walk is related to the task for building community here\u2026 the movements are related to each other, in a sense are one and the same enterprise.\u201d This connection of struggles was an important aspect of Barbara\u2019s beliefs and approach, which she continued to develop as she later connected nonviolence and feminism. Yet, on that walk, and others, they missed opportunities to support the civil rights activists, which she openly regretted.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Black people from the local communities joined for short distances, and offered hospitality in their churches. She wrote of one night when young men from the area threw rocks at the church where they were sleeping. Four of the walkers went outside and \u2014 while holding flashlights on themselves to show they were unarmed \u2014 invited them to talk. In that sense, the unarmed were disarming. The seven or eight local men came out of the woods and talked about race relations. However, the walkers found they could not also talk about issues of war and peace at the same time despite their theoretical connection of the issues.<\/p>\n\n\n\n<blockquote class=\"wp-block-quote alignleft is-layout-flow wp-block-quote-is-layout-flow\"><p>\u201cHaving entered this world that is theirs, I live in it too now. But I am able to leave.\u201d<\/p><\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">In 1963, Barbara went to Birmingham during their campaign to desegregate public facilities. One of the organizers, Rev. Fred Shuttlesworth, had been at the training program she attended. Barbara soon found herself jailed for being with the masses of Black youth who were \u201cpetitioning for the right to be treated as humans.\u201d As she wrote in \u201cIn the Birmingham Jail,\u201d \u201cThe warden had introduced me to my cell mates, in shrill outrage, and encouraged them to &#8216;cut me down&#8217; as they chose.\u201d Though she was fearful, she found a way to communicate, to listen and respond. \u201cAs the days passed, I stopped fearing my cell mates and made friends with them. After a little while this wasn\u2019t hard to do. Every woman in there was sick and in trouble.\u201d Although Barbara didn\u2019t describe nonviolence as a two handed approach for several more years, she clearly used that approach in jail \u2014 refusing to \u201cother\u201d the women, no matter how hateful they appeared. While clearly standing against racism, she turned her fear into compassionate solidarity.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Reflecting on her many experiences in \u201cNotes from Birmingham,\u201d Barbara wrote that \u201cpart of me now lives in that other world\u201d where she saw the bombed house of Rev. A.D. King, and the fear and courage she witnessed at the Gaston Motel, the movement headquarters which was also bombed. \u201cHaving entered this world that is theirs, I live in it too now. But I am able to leave.\u201d She tells their story, not hers, clear about her white privilege.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Barbara joined the 1964 Quebec to Guantanamo Walk, which was stopped in Albany, Georgia \u2014 a city with a history of racial conflict \u2014 by Chief Laurie Pritchett, who refused to allow Blacks and whites to walk downtown together and pass out leaflets. Arrested and jailed, the walkers embarked on a two month campaign during which 26 people were jailed, some for nearly most of that time. There were tensions between the goal of the peace walkers and the Albany movement\u2019s struggle for racial justice. After two months, Pritchett allowed them to walk together through downtown on their way out of town. Her articles in <em>Liberation<\/em>, later included in the 1966 book \u201cPrison Notes,\u201d<strong><em> <\/em><\/strong>gave<strong><em> <\/em><\/strong>the personal story of their imprisonment and reflections on the goals and strategies of nonviolent action, as well as the difficulty maintaining nonviolence in that jail. It is a powerful story of white \u201crace traitors\u201d transitioning from allies to accomplices and the hell the Black prisoners endured.<\/p>\n\n\n\n<blockquote class=\"wp-block-quote alignright is-layout-flow wp-block-quote-is-layout-flow\"><p>\u201cAnd then if we do not all stand together, helping always <em>whomever<\/em> is singled out for punishment, our effectiveness will end.&#8221;<\/p><\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Barbara\u2019s search for the truth and her compassionate solidarity continued with trips to South and North Vietnam in 1966 and 1967. When she received the War Resisters League Peace Award in 1967 she told the story of her fear of joining the April 1966 trip to Saigon. That fear at first made it impossible for her to volunteer. She described the process of gaining the courage to decide to go, how fears \u201ctaught me again to recognize our interdependence.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In \u201cThe Temptations of Power\u201d \u2014 a talk she gave on a Winter\/Spring 1967 speaking tour, later published in 1971\u2019s \u201cRevolution and Equilibrium\u201d \u2014 Barbara wrote about what she saw in North Vietnam and what it was like to try to report on what they saw, letting us know that \u201cboth are painful subjects.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Barbara brought her whole self to her activism and her writing. She openly shared her own questions and explorations. She didn\u2019t pretend she, or anyone, had all the answers. She brings readers through the process, and by doing so invites us to do the same. Exposing her vulnerability and facing it, she becomes empowered. Within a few years, this would be seen as a feminist approach \u2014 by showing that the political is personal, and the personal is political.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In 1967, she spoke of \u201cthe need to become more bold, and therefore more effective\u201d and that would bring more government repression. \u201cAnd then if we do not all stand together, helping always <em>whomever<\/em> is singled out for punishment, our effectiveness will end&#8230; We must certainly be frank with each other when we disagree,\u201d she told War Resisters League. \u201cWe will need every one of us. We are all part of one another.\u201d<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><em>For more great materials on nonviolence, sign up for War Resisters League&#8217;s email list: <a href=\"https:\/\/www.warresisters.org\/civicrm\/mailing\/subscribe?reset=1\">bit.ly\/JoinWRL<\/a> <\/em><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Author and activist Barbara Deming\u2019s overlooked early writings shine a light on the history of revolutionary nonviolence, as well as the process of personal transformation.<\/p>\n","protected":false},"author":705,"featured_media":51116,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[39,44,63],"tags":[18,58,94,98],"region":[68],"series":[],"article_type":[],"class_list":["post-51115","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gender","category-history","category-militarism","tag-civil-rights-movement","tag-marches","tag-training","tag-united-states","region-north-america"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO Premium plugin v28.4 (Yoast SEO v28.4) - https:\/\/yoast.com\/product\/yoast-seo-premium-wordpress\/ -->\n<title>Uncovering the roots of Barbara Deming\u2019s revolutionary nonviolence and feminism<\/title>\n<meta name=\"description\" content=\"Author and activist Barbara Deming\u2019s overlooked early writings shine a light on the history of 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