On the ethics of non-Palestinians promoting nonviolence

Dabke represents a form of solidarity and cultural resistance. (photo: via ActiveStills.org)
Palestinians have employed non-violence for decades.

By Benay Blend | Palestine Chronicle | May 24, 2021

“The problem with the non-violence bandwagon…is that it is grossly misrepresentative of the reality on the ground.”
— Ramzy Baroud, author

In “The Violence Debate: Teaching the Oppressed how to Fight Oppression” (2010), Ramzy Baroud explains that for “progressive and Leftist media and audiences, stories praising non-violence” are preferred, for they invoke a strategy acceptable to liberals in the West. At no other time, perhaps, than the present has there been so much condemnation of the victims for their resistance.

“Whether in subtle or overt ways,” Baroud continues, “armed resistance in Palestine is always condemned.” It is analogous to informing Africans (Blacks) that if they would just do what the police are asking in a polite manner, then they won’t get shot.

“The problem with the non-violence bandwagon,” Baroud concludes, “is that it is grossly misrepresentative of the reality on the ground.” As he points out, Palestinians have employed non-violence for decades going back to the prolonged strike of 1936.

More recently, Gazans participated in the Great March of Return, weekly events that would span a good two years. In return for the nonviolent protests, the United Nations documented that Israeli soldiers murdered 214 Palestinians, including 46 children and injured 36,100 more, including 8,800 children. One in 5 of those injured were by live bullets. Among Israelis, one soldier was killed while 7 more were injured.

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