According to my go-to source, the Oxford English Dictionary, “civil disobedience is defined this way:
Rebellion of the populace against a governing power; (in later use) spec. refusal to obey the laws, commands, etc., of a government or authority as part of an organized, non-violent political protest or campaign.
The three key aspects here involve deliberately breaking the law, doing it as part of a “political protest or campaign”, and doing it in a peaceful, nonviolent way. But I would add potential effectiveness: the actions must aim at achieving political results, and do so in a way that could reach those results.
The archetypal examples of civil disobedience that met these four criteria are the nonviolent protests of Gandhi and the Indian people that led the British to “quit India” in 1947, and the American civil rights actions of the 1960s that led to the nation-changing civil rights acts of 1964 and 1965.
Gandhi, of course, was one inspiration for Martin Luther King, Jr., who adopted Gandhi’s methods of nonviolent resistance. These were epitomized in his “Salt March” of 1930, which began when Gandhi led protestors on a three-week, 200-mile march to the sea, where Gandhi picked up a lump of salty mud, which was converted into salt. This violated the onerous “salt tax” that the British imposed on Indians buying the produce. Below is the moment that changed India; the caption is “Mahatma Gandhi at Dandi Beach 6 April 1930. Standing behind him is his second son Manilal Gandhi and Mithuben Petit.”
The Salt Satyagraha campaign was based upon Gandhi’s principles of non-violent protest called satyagraha, which he loosely translated as “truth-force” Literally, it is formed from the Sanskrit words satya, “truth”, and agraha, “insistence”. In early 1920 the Indian National Congress chose satyagraha as their main tactic for winning Indian sovereignty and self-rule from British rule and appointed Gandhi to organise the campaign. Gandhi chose the 1882 British Salt Act as the first target of satyagraha. The Salt March to Dandi, and the beating by the colonial police of hundreds of nonviolent protesters in Dharasana, which received worldwide news coverage, demonstrated the effective use of civil disobedience as a technique for fighting against social and political injustice. The satyagraha teachings of Gandhi and the March to Dandi had a significant influence on American activists Martin Luther King Jr., James Bevel, and others during the Civil Rights Movement for civil rights for African Americans and other minority groups in the 1960s. The march was the most significant organised challenge to British authority since the Non-cooperation movement of 1920–22, and directly followed the Purna Swaraj declaration of sovereignty and self-rule by the Indian National Congress on 26 January 1930 by celebrating Independence Day. It gained worldwide attention which gave impetus to the Indian independence movement and started the nationwide Civil Disobedience Movement which continued until 1934 in Gujarat.
A key principle of satyagraha is that the protest must be peaceful, and the protestors must take what punishment is dished out. One must, according to Gandhi, “Suffer the anger of the opponent” without retaliating. (As you see above, that happened: Gandhis and thousands of other protestors were beaten and arrested.
When adopted by the American Civil Rights Movement, these principles were adopted wholesale. Rosa Parks protested an unjust segregation law and was arrested for peacefully sitting in the front of a bus and refusing to move. The blacks and whites who demonstrated together at the Woolworth lunch counter sit-ins in Mississippi and North Carolina were peacefullyt protesting an immoral segregation law, and, as the video shows below, the protestors were jeered, pushed, and had food dumped over them, but did not resist.
If this video disappears, see it here.
The most iconic instances of civil disobedience that provoked violence by authorities, leading to sympathy for the protestors and eventually ending in the changing the laws, were the marches and civil protests in Birmingham and Selma, Alabama in 1963 and 1965, respectively, which led to the Civil Rights Act of 1964 and the Voting Rights Acts of 1965. Two videos:
“Bloody Sunday” in Selma: March 7, 1965:
The sight of peaceful protestors, both black and white, being attacked by dogs, drenched by fire hoses, run down by horses, and battered with billy clubs—all this was too much for America, and bent the moral arc upwards. It was the visuals, and the knowledge that the protestors were peaceful, yet protesting unjust laws and getting injured for their actions—all this horrified viewers. It’s one thing to read about it, but another to see it. And in the end, this led to the greatest advance in civil rights in a century.
Protests like this one below are not peaceful. While the painting wasn’t damaged, the walls were, and we had simple vandalism.
NEW – Climate radicals attack the Mona Lisa painting in the Louvre Museum, Paris.pic.twitter.com/OP3AGiNe0W
— Disclose.tv (@disclosetv) January 28, 2024
From the NYT report:
Two protesters from an environmental group hurled pumpkin-colored soup on the Mona Lisa at the Louvre museum in Paris on Sunday, splashing the bulletproof glass that protects the most famous painting in the world, but not apparently damaging the work itself.
As the customary crowd around the 16th-century painting by Leonardo da Vinci gasped in shock, the protesters, two young women, followed up their attack by passing under a barrier and standing on either side of the artwork, hands raised in an apparent salute.
“What is more important? Art or the right to have a healthy and sustainable food system?” the activists said, speaking in French. “Our agricultural system is sick.” They were led away by Louvre security guards.
It was not immediately clear how the women got the soup through the elaborate security system at the museum, which borders the Seine and contains a vast art and archaeological collection spanning civilizations and centuries.
One of the women removed her jacket to reveal the words Riposte Alimentaire, or Food Response, on a white T-shirt. Riposte Alimentaire is part of a coalition of protest groups known as the A22 movement. They include Extinction Rebellion and Just Stop Oil, the group that poured tomato soup over Vincent Van Gogh’s Sunflowers at the National Gallery in London in 2022.
Does this help the cause of climate change? I doubt it. You might say it does because it calls attention to the problem, but I’m guessing that most of the people who saw this were angry at the protestors and not inclined to take a more salubrious view towards the idea that humans are changing the climate. This is not only not civil disobedience, but, in my view, ineffective and immature. Why, then, are they doing it? Your guess is as good as mine.
What about blocking traffic, bridge, and tunnels? This is the speciality of pro-Palestinian demonstrators; an example from Los Angeles is below.
Does this help the protestors accomplish their aims, which is either to bring peace in the Middle East, often to erase Israel and extend Palestine “from the river to the sea”? I doubt it: those whose cars are blocked may be more aware of the protests, but I don’t think they’ll become more sympathetic to the Palestinian cause. But maybe I’m wrong. Maybe impressionable young people, who are ignorant of history but impressed by the loud, aggressive demonstrations of those favoring Palestine, will come to favor their cause. After all, it is the young who most take the side of Hamas (or Palestine) in the Hamas/Israel war.
At any rate, this is the new form of civil disobedience, although the protestors don’t willingly take punishment. Often there is no punishment: when pro-Palestinian protestors illegally blocked the University of Chicago’s administration building, or, last Friday, did a lie-in in the Pret a Manger campus food-and-coffee shot, blocking entry, the University police stood by and did nothing. Protestors here were arrested last year for conducting a sit-in in the admissions office, but the charges were dropped. (I am prevented from learning if the University will exercise its own sanctions for violating university regulations.)
This is the new form of civil disobedience in which protestors publicize a cause, violate regulations and laws, but face little or no punishment. And often they resist punishment or feel that they don’t deserve it. Publicity may be all they want, but it seems to me that political protest must go beyond publicizing a cause, but, to paraphrase Karl Marx, must have a chance of changing the world.
Do these protestors actually accomplish the kind of change they want? I’ll leave it to the readers to discuss the issue, and I would appreciate hearing as many readers’ takes as possible.










