Non-violent resistance tactics of Mahatma Gandhi. Passive resistance to education The art of passive resistance

All children from time to time “show resistance”, and do it just like that, out of habit. Since we never expect this from a child, when this happens, we lose patience. Usually we lose our temper and take our souls with useless cries, threats, and even use corporal punishment. And to no avail.

All this has no connection with the true causes of our child’s resistance, but meanwhile, understanding them is not so difficult.

The child refuses to do anything for one of two reasons, or for both reasons at once - either he does not like what needs to be done, or we do not like.

In what particular cases do children show passive resistance? When you need to wash, eat, go to sleep, get ready for school - these are the situations when we will certainly rush them.

SO LET'S UNDERSTAND WHAT IS HAPPENING - DO WE HAVE HORRORED CHILDREN BECAUSE THEY ARE RESISTANT, OR, THE BACK, THEY ARE RESISTANT THAN WE ARE BORING THEM?

We parents are absolutely right in believing that if we do not force the children to do something, they will never do it themselves or they will do it late. But if, despite all our incessant, persistent reminders, we do not achieve results, is it because this is because we have chosen the wrong path? But what is the right way?

The causes of children's resistance alone suggest the only effective way to change things. We said that the child behaves in a similar way because he doesn’t like something — either the obligation to do something, or we, forcing him to do it. Nevertheless, the child understands the importance of our requirements and therefore is torn to pieces between “unwillingness” and “necessity”.

In other words, a conflict is ripening in his mind. Each person - a child or an adult - when he finds himself in a similar situation, involuntarily bifurcates: either he long for bagpipes, or does not do the job to the end. The same thing happens with our children.

They spend much more time than necessary to sit at the table, wash their hands somehow, barely drag themselves to the bus, heading to school, always forget something, leave their things in a mess. This list can be continued indefinitely, and each parent will give more than a dozen examples of such passive resistance of the children, with the help of which they achieve a miserable compromise between unwillingness and the need to do something.

Therefore, the most effective way to overcome the opposition of our children is to try to make them more sympathetic to what they should do and what they usually do so reluctantly. The task is indeed very difficult, especially if the child RESPONSES out of habit, that is, immediately takes a hostile position towards everything that parents demand from him. Such hostility quickly leads to constant disobedience, when the child does not obey us for the very meager and evil pleasure that he receives at the same time.

IF PASSIVE RESISTANCE HAS ALREADY BASED THE SUCH FORM, BEST WHAT WE CAN DO, PERFECTLY CHANGE OUR BEHAVIOR and put in place a long-term program of so-called "open relationships", the purpose of which is to influence the feelings of our child.

We have already criticized him so much and encouraged him that we finally understood that we won’t get anything else from him. He has long known what we want: NOW it remains for us to call on him the DESIRE TO MAKE IT EXACTLY AS WE WANT. An “open relationship” program should be aimed at this.

"Fighting" against individual manifestations of passive resistance is conducted in approximately the same way. The goal is the same - the child should want to make us satisfied. The responsibilities that he rebels against are usually so boring on their own that it is difficult for us to make them attractive.

There is nothing pleasant in the need to wash your hands before eating, dress, sit on the tram, so as not to be late for school. Most likely, we, adults, perform these simple, normal things out of habit. When a child, indignant, rebels against them, he openly expresses his displeasure.

Shouting at him and urging him on, we only add one more portion of displeasure. Therefore, it is best not to pay attention to individual cases of resistance. And then our efforts to rectify things will do more good. Especially if the child also sees in them a manifestation of our love.

If you ask a person whether he will cheat on the exam, lie when hiring, or whether he refuses to help a passerby who has become ill, he will surely assure you that he will not and will not refuse. And even for sure it will really act this way if this is a good person. But how will he behave if even a good person is too easy to behave wrong? If the teacher does not monitor the students, the employer does not control the honesty of the information indicated in the resume, and the passerby fell somewhere on the other side of the street?

Everything will change right there. Studies conducted under the guidance of Canadian psychology professor Michael Inzlicht (Michael Inzlicht) proved that a person would rather act not as better, but as easier - even if this action is not entirely moral on his part. “People will surely cheat and make immoral decisions if these steps do not require serious efforts,” adds Rimma Teper, one of the participants in the work, “They can lie“ by mistake ”, or bypass a person who needs help if it’s not connected with excessive stress. ”

In their experiments, scientists suggested that volunteers undergo computer testing in mathematics - but they had previously warned that there was a “bug” in the testing program (of course, this was a pre-thought out error). For the first group of volunteers, the “bug” was that when you press the spacebar, the correct answer to the current question briefly appears on the screen. For the second, it was the other way round - the correct answer supposedly because of an error in the program itself popped up if the participant did not press the space bar within 5 seconds after switching to the next question.

So, in order to spy on the correct answer, the members of the second group did not need to take any action, it was enough to “accidentally” make mistakes with time or simply “forget” about the key. And in the first group it was necessary to press a button - although the effort required is small, but it requires active and meaningful action, not inaction, and this moment turned out to be extremely important: the participants of the second group showed simply excellent results in testing. Just because they used the “bug” hints much more actively.

In the second series of experiments, volunteers were asked using a computer whether they would participate in a special program to help students with reduced abilities and whether they would help them complete part of the mathematical test. Again, for the volunteers of the first group, the choice between “yes” and “no” was carried out using a simple action - it was necessary to press the corresponding button on the screen with the cursor. In the second group, it was necessary either to follow the link at the bottom of the page and be distracted, or simply continue to pass your own test. Of course, in the second case, only very few agreed.

Rimma Teper comments: “It is much more difficult for people to refuse help explicitly, say by clicking“ no ”, than if the refusal does not require any special actions - and for this, simply“ continuing ”is enough. According to our assumption, emotions play a decisive role in this scheme, including feelings of shame and guilt ... When immoral behavior is passive in itself, a greater number of people act in this way, as the negative emotions arising from it are not so strong. ”

Mahatma Gandhi (Mohandas Karamchand Gandhi) needs no introduction. We all know the man who brought the people of India to independence in 1947. Throughout history, people have fought against their oppressors, and almost always this has meant turning to the ax. However, in the 20th century, Mohandas Karamchand Gandhi proposed another way to fight for freedom and dignity - non-violent resistance - Satyagraha.

This strategy was not justified by pragmatic considerations (the futility of the armed confrontation of the colonial army), but flowed from the religious and moral convictions of the great Hindu. The main idea is to strive to influence the prudence and conscience of the adversary through:
1) non-violence (ahimsa);
2) willingness to endure pain and suffering.

According to Gandhi's theory, violence sooner or later leads to an increase in violence, while non-violence breaks the spiral of evil and makes it possible to turn the enemy into a like-minded person. Gandhi considers satyagraha not as a weapon of the weak, but rather, as a weapon of the strongest in spirit.

Satyagraha — in India during the period of British colonial rule, the tactics of non-violent struggle for independence in two forms: non-cooperation and civil disobedience.

The goal of satyagraha is to turn an opponent into an ally and friend - it is believed that appeal to conscience is more effective than threats and violence.

Gandhi proposed to the people of India a fundamentally new way of reviving the country (not an armed insurrection and not a way of petitions to the colonialists). Gandhi proposed the "third path" - the path of Ahimsa, non-violence. Ahimsa means the inner decision of a person, based on the recognition of life and love of man and all living things as the highest values. In the world there is not a struggle between good and bad people, but a struggle between Life and Death, Good and Evil in the soul of every person. Everyone is able to refuse Evil their support, and Evil is powerless against this decision. At the same time, refusal to participate in evil affairs leads a person to the Path of Building a new world - the World of Good.

The action began on August 1, 1920. The movement was unfolding as a massive violation of the prohibitions of the authorities. English fabrics were solemnly burned in the squares. Stores that continued to trade in English goods picketed. Indian officials filed for resignation. Units of the "volunteers" tried without using force to go where the police did not let them in, beating and arresting them. The prisons were crowded, but the movement did not stop.

At the call of Mahatma Gandhi, the whole country is switching to self-sufficiency, refusing to buy English goods, including expensive fabrics. The Mahatma himself sits down at the spinning wheel and makes clothes and shoes for himself. Indians do not violate laws, they simply do not cooperate with the authorities. They buy only Indian goods (even if they are worse in quality!), They burn English fabrics that they once bought.

For the whole nation, this was a spiritual breakthrough, an internal discovery. It turns out that their political and economic dependence on England is the result of their cooperation with the colonialists! At first, the English showered Gandhi with ridicule, but soon they began to feel a shock - they were not noticed, their traditions were not honored, their trading companies suffered huge losses. It comes to the fact that the Indians do not notice the Crown Prince of Wales, who comes to India. City streets die out when a distinguished guest is shown there, the embodiment of sacred royal power.

At the peak of the speech, the Mahatma himself stopped the campaign of nonviolent resistance. On February 4, 1922, in a village of Chauri-Chaura, participants in a peaceful rally held as part of a non-cooperation campaign were fired upon by police. An indignant crowd locked the police in the building and burned them. Killed 21 police officers along with an officer. Gandhi regarded this incident as an indication that the masses were not ripe for non-violent action, and insisted on an immediate cessation of the struggle, contrary to the opinion of the majority of associates. Despite this, the British authorities arrested Gandhi on March 10 and convicted him of incitement to anti-government actions for 6 years in prison.

As a result, India achieved independence nevertheless peacefully, but only 25 years later, and Gandhi himself was killed in 1948 by Hindu extremists.

Since then, the ideas of Mahatma Gandhi have gained millions of supporters around the world and, as they say, not only live, but also win. The Wikipedia article Nonviolent Resistance states that from 1966 to 1999, nonviolent civil resistance played a decisive role in 50 of the 67 cases of transition from authoritarianism to democracy.

The experience of nonviolent struggle for freedom and human rights is carefully studied and summarized, and the arsenal of peaceful resistance is constantly expanding. In particular, Gene Sharp's book lists 198 methods of non-violent action. But it was written long before the advent of the Internet and social networks!

According to Gandhi, satyagraha is a means for the practical and conscious violation of unfair laws: “To adhere to truth, power of truth, power of love, power of soul” and further: “Triumph of truth, victory of truth, victory of truth by the forces of soul and love.”

Satyagraha is a peaceful uprising, an irreconcilable struggle without malice and shots, in which people have no weapons other than their own lives, and which people wage because they cannot do otherwise.

Gandhi always emphasized that non-violence has nothing to do with weakness and cowardice: “A person who, faced with danger, behaves like a mouse, is rightly called a coward. He cherishes violence and hatred in his heart, and would kill the enemy if he did not get hurt at the same time. He is alien to non-violence. " Gandhi was tolerant of human weaknesses, but cowardice is disgusting to him just like hidden violence.

For Gandhi, non-violence is a struggle for Man! One can argue about the effectiveness of Satyagraha. However, England (!) Voluntarily “left” India, abandoning its colonial claims.

Passive resistance

Satyagraha limited the concept of "passive resistance", which Gandhi considered the weapon of the weak. Passive resistance avoided violence only because of a lack of weapons, but in principle did not refuse to use violence.

Civil disobedience

Civil disobedience implies a deliberate violation of morally contrary laws, in particular refusal to pay taxes. Non-violent means are punished (arrest, imprisonment) for breaking an unfair law and then patiently transferred. If you violate the laws, you should show complete courtesy and friendliness to the law enforcement defenders, try not to provoke them in any way.

Non-cooperation

It means the rejection of all agreements and contacts with an unjust ruling system. Makes “Civil disobedience” unnecessary in the sense described above, therefore it is a safer way to fight for ordinary people.

Non-cooperation is carried out not with the opponents themselves, but with their unworthy actions. Satyagraha supporters can collaborate with government officials where they see a positive development, as they do not hate government officials. On the contrary, they are friendly towards their opponents. Through cooperation with them in what is not worthy, the supporters of the satyagraha strive to convince the enemy to abandon bad, unworthy actions. The fighter of satyagraha has unlimited ability to endure suffering without the desire to avenge them.

Forms of non-cooperation, which Gandhi, however, advised to use with caution, as they could cause anger and repression by the government:

* rejection of titles, ranks and awards awarded by the government;
* exit from public service;
* exit from the police and army;
* boycott of courts, schools and administrative institutions with the simultaneous creation of alternative structures to maintain the functioning of public life;
* refusal to purchase and use English goods, primarily textile products.

In the future, after the implementation of these conditions, it was assumed that the population would refuse to pay taxes. The latter, by its very nature, is beyond the framework of the non-cooperation movement. The impossibility of disobeying tax laws in the early stages of the Gandhi movement was explained by the unpreparedness of the masses. According to Gandhi, the “real” adherent of satyagraha should be, if not an ideal person, then at least approach him.

Vow

Giving a vow, according to Gandhi, is a sign of strength, not weakness. By his definition, a vow is: To do what must be done at all costs. Saying that he would have done something “as much as possible”, thereby demonstrating his weakness according to Gandhi. Doing “as far as possible” means giving in to the first temptation. One cannot adhere to the truth “as far as possible”.

In 1915, the famous Indian writer Rabindranath Tagore first applied to Mohandas Gandhi the title “Mahatma” - the Great Soul. However, Gandhi himself did not accept him, considering himself unworthy.

Gandhi actively fought against caste inequality and tried to improve the life of the “untouchables” as much as possible.

Despite the fact that Gandhi held a rather high position in society, he himself lived very modestly, wore the clothes of a monk and practiced vegetarianism and fruitorianism.

This man has changed not only himself, but also the world around him, without violence and cruelty. It seems to me that the lessons of wisdom from such a person would not be in the way right now. And then, perhaps, we will first change, and then our society. But you need to start with yourself.

The child's refusal to comply with the instructions of the elders. Psv, as a rule, arises because the child does not want to fulfill the requirements that adults impose on him, and also because the child does not like the teachers themselves. The child often experiences a contradictory feeling between unwillingness and the need to fulfill his duties. The result is a conflict with educators. The most effective way to overcome PS.v. - create an educational situation in which everyday responsibilities will become attractive to children. Tactfully influencing the feelings of the child, the educator must eliminate the cause of P.s.v. This process requires patience and attention from the educator. Adults should not be irritated in response to negative child behavior. Children are more likely to stop resisting education if they feel the manifestation of adult love.

(Bim-Bad B.M. Pedagogical Encyclopedic Dictionary. - M., 2002. P. 185)

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Passive resistance can be divided into two categories.

The first category is when passive resistance, caught in shock, is caused by fear. For example, when detained with a threat by a machine gun or a pistol, the one sitting in the car grabbed the steering wheel and does not get out of the car. In this case, one of the employees should open the door, grab the wrist of the detainee’s nearest hand with his hands and tear it off the steering wheel. Turning the captured arm inward and pulling it towards you, pull the detainee out of the car with the bend of the arm behind your back. Then check the documents or detain and escort, or handcuff and conduct an external inspection of the detainee or search the car, after having selected the keys.

If the employee was unable to tear the detainee’s hands off the steering wheel, you can grab his neck from the side and squeeze it, pull the detainee out of the car.

In cases where the detainee is just sitting in the car, you should hold by the neck and remove it from the car.

The second typical example. When detaining or neutralizing two or three with a threat of weapons, but the detainee does not follow the instructions, do not lie down on his stomach (the detainee is in a state of stupor). In this case, one of the employees must dump him on his back, step on the popliteal bend, go to the bend of his hands behind his back, sit on the back of the detainee and put on handcuffs. Next, act on the situation.

The stupor should be removed from the state of being checked or checked from the state by physical action, without injuring him, but with the obligatory insurance of other employees.

For example, a line or circle of people, holding hands or clutching with elbow bends, form a chain and do not allow police officers to get in for it for any specific purpose (to detain someone, or to pass somewhere). These people do not do anything else. In this case, you should go together to one of these people. Each one should grab him from one side by the shoulder and back of the thigh with a reverse grip of the hand. At the same time, tear off the captured legs from the ground and turn it back over the head (the quick execution of these actions will lead to the breaking of the chain).

In cases of passive conscious resistance, one should be wary of provocations to tough actions by the police. When transferring (moving) a passive resistor, making captures and girths, it is necessary to perform them in such a way that the resistor unexpectedly and imperceptibly for others could not sharply hit an employee in one of the weak spots.

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