Training in Nonviolence

A full documentation of the WRI Study Conference

This pamphlet is based on the proceedings of the War Resisters' International 1965 Study Conference on Training in Non-Violence held in Perugia, August 13th-20th, with the help of the WRI Section, Movimento Nonviolento Per La Pace, Perugia, Italy.

• INTRODUCTION by Devi Prasad


• TRAINING IN NON-VIOLENCE IN INDIA by Narayan Desai
• PRINCIPLES OF TRAINING by Evart Huisman


• TRAINING IN THE UNITED STATES by George Lakey


• INSTITUTE FOR TRAINING IN NON-VIOLENCE -- GREAT BRITAIN by Fred Blum


• INTERNATIONAL CO-ORDINATION by Aldo Capitini


• FINDINGS OF THE W.R.I. STUDY CONFERENCE ON TRAINING IN NON-VIOLENCE
  

  PERUGIA, ITALY, 13/20 AUGUST, 1965



• LIST OF PARTICIPANTS


• PROGRAMME

INTRODUCTION

Areas where non-violence is involved in relation to conflict resolution and training for it

Devi Prasad

The War Resisters' International was responsible for the setting up of the World Peace Brigade and later to a great extent for helping to run it. The W.R.I. feels that for developing the instruments for building a world without war, research in and use of non-violent action is highly essential. The World Peace Brigade experience has been valuable in this direction, especially to those who believe that non-violence could be an effective tool for resolving conflict. The World Peace Brigade as a movement has not yet developed into a force capable of influencing situations.

One of the reasons behind this, I think, is the fact that we put too little emphasis on the importance of training a cadre equipped with the necessary tools-skills, attitudes, knowledge etc.

Up to now much of non-violent action was taken under the leadership of personalities such as Gandhi and Martin Luther King who by virtue of their own qualities and self-training were capable of "leading". The situation is fast changing. More and more conflicts are coming to the surface. It is neither possible to create leadership of Gandhi's type, nor, I think, is it worth dreaming of under to-day's conditions, for the present era is an era of common men and women who can be their own leaders.

It is therefore all the more important that systematic education in the philosophy, history and practice of non-violence is made available to people who wish to be of some service to society by trying to solve social and political, local or international, conflicts in whatever way they can. Systematic training in non-violence seems to be the best way for pacifist and nonviolent movements to become more creative and effective. The experience accumulated up till now is sufficient for providing us with active principles for planning and conducting a comprehensive training programme in nonviolence. Apart from the field of actual non-violent direct action, there are people in different countries engaged in running training courses, or at least planning such projects, but they are doing this work to some extent in an isolated way or at the most on national level. If non-violence is a universal force and one which does not limit itself within national boundaries, its votaries should get out and join forces with others doing similar work in different parts of the world. For the quality of training in nonviolence also it is highly essential that emphasis should be placed on its world character right from the beginning. With this concern in mind the W.R.I. decided to help bring together experts in this field with others interested in the subject who are willing to exchange their experiences and explore the possibility of encouraging new training initiatives.

The initial task before us is not of drawing up a " blue print " of a worldwide non-violence training programme. What we should do now is to explore the different training possibilities and make practical suggestions for developing the work during the coming months and years. We should try to investigate how non-violence works in different situations, on different planes and through different media. For instance, we should analyse the ways in which non-violence works in :

1. spreading of correct information
2. working of enquiry commissions
3. discussions and dialogues between opposing groups
   
   
   • mediatory and conciliatory efforts by a third party
   • the mere presence of a third party which is neutral
   • protest actions
   
   

4. civil disobedience and fasts, etc.

There are many different institutions engaged in resolving conflicts between opposing institutions. Although they might not be using nonviolence as such as an instrument for conflict resolution there could be a considerable degree of non-violence-or " un-violence " if you like- involved in the process. A study of the working of the following institutions in the field of conflict resolution would be of special value: a. local and national governments; b. United Nations and other similar agencies working on governmental plane; c. non-governmental and voluntary organisations; d. trade unions; e. churches and other religious institutions etc.

Study made on the above lines would help us as non-violent direct aetionists to coordinate the work of different forces and to find out how we can make use of these forces in the interests of non-violent conflict resolution. Eventually this would be of great value to the non-violent training programme.

While we wish to see fully-fledged non-violent training institutions in every country, we should not ignore the fact that there are already people imparting training in non-violence in their own way and with whatever resources available. There are peace information centres, peace action centres, communities etc. Doing training work on different planes.

An effective network of training activities can be created if only we can coordinate their work. We should try to give guidance to interested individuals and groups towards multiplying the number of such centres and communities, and creating an active link between them.

It might be useful to list some of the important training initiatives being taken in different parts of the world.

In the United States the Upland Institute has started functioning from September. Short-term training programmes are often organised by the Committee for Non-Violent Action, the Peacemakers, the American Friends Service Committee, the Civil Rights movement and others. In Canada the Canadian Friends' Service Committee has been conducting courses in the Training Institute for Non-Violence at Grindstone Island in Ontario.

Apart from seminars and short-term training camps run by the peace movement in there are three training centres as such:

1. Shanti Sena Training Centre at the headquarters of the Sarva Seva Sangh
2. Shanti Sena Training Centre for Women at Indore, and
3. A centre run by Marjorie Sykes in the Nilgiri Hills in South India.

In Great Britain, as a result of a group working on the subject, an Institute has recently been started, in London. Its director is Fred Blum.

In terms of regular training there is hardly anything in Great Britain except occasional seminars organised by peace movements.

Evart Huisman is running a centre in Holland. Some time ago I heard of an initiative taken by some peace workers in Sweden. Similarly there is a small group in Denmark which is interested in training, but, as far as I understand, nothing much has been done there. In Belgium Father Piré has started a Peace University at Huy.

There are communities like L'Arc in the South of France, Freundschaftsheim in Germany, Danilo Dolci's centre in Sicily and the C.N.V.A. Farm in New England, U.S.A., which, directly and indirectly, are doing significant work in the field of training in non-violence.

Peace information centres are also important institutions in this regard. The names of the peace centre in Stavanger, Norway, the Peace Action Centre, Frodsham and the Perugia Centre run by Aldo Capitini and Pietro Pinna come to my mind.

Having surveyed the present situation and looking at projects in the offing, we shall naturally need to make practical suggestions regarding international coordination of all these training initiatives and for raising the standard of training.

It is really a question of applying non-violent action in society more widely with a view to minimising the influence of active and dormant violence in the lives of individuals and groups. We have to plan a training programme to equip the peace volunteer with non-violent techniques to help the public in general to express the power of non-violence in its daily life and face conflicts creatively.

TRAINING IN NON-VIOLENCE IN INDIA

Narayan Desai

Gandhi said in 1936: " Just as one must learn the art of killing in the training for violence, one must learn the art of dying in the training for non-violence. Violence does not mean emancipation from fear, but discovering the means of combating the cause of fear. Non-violence, on the other hand, has no cause for fear. The votary of non-violence has to cultivate the capacity for sacrifice of the highest type in order to be free from fear."

The Objectives:

The objectives of training in non-violence:

1. To enable participants to reach a deeper understanding of nonviolence;
2. To equip them with skill for individual and mass non-violent action;
3. To train them for democratic leadership in conflict resolution through non-violence; and
4. To help them develop attitudes leading towards non-violence.

For our purpose it might be more useful to work on a broader definition of the concept of training and not limit it merely to the learning of techniques or working out a strategy of action. Training in the context of our work should include not only the " process of education adopted to cultivate attitudes " but proper equipment for skills in action. In a well·denned programme both these aspects coalesce, thus leading to the enrichment of the quality of the individual and his capacity to act.

Non-violence has to concern itself with the change and growth of individual mental attitudes through programmes and techniques of ethical development as well as evolving techniques leading to group functioning and proper interpersonal relationships. This paper thus emphasises that a proper training could be evolved as a blend of both the approaches synthesising development of individual's inner growth with scientific attitudes, action with understanding.

Content of Non-Violent Training:

In order to find out the content of training in non-violence, one must first of all understand non-violence. Non-violence implies:

1. A deep sense of compassion and concern for the fellow human being,
2. An awareness about the situation,
3. A sense of justice and a deep sense of righteous indignation against all injustice,
4. A faith that no individual or situation is beyond persuasion,
5. Recognition that there can be no permanent change without change of heart and that the sound method of social change is through education, persuasion, negotiations, or if necessary, through self-suffering and Satyagraha,
6. A sense of fearlessness and open-mindedness.

All these factors combined make active non-violent strength. The training in non-violence has, therefore, to be organised in such a way that it can prepare individuals, groups and communities for such dynamic nonviolence.

Attitude Training :

Non-violent soldiers will need courage, self-respect, patience, endurance, a sense of unity with one's fellows and the willingness to share with them. They will have to develop a presence of mind to cope with everchanging situations. They must have a sense of humour which will enable them to laugh at themselves. They must be free from inhibitions and prejudice. These and many other virtues have got to be developed by a process of self-training and discipline. As most of our attitudes begin from early childhood, real education for non-violence should begin from a very early age. But even those of us who have passed the age of childhood need not be discouraged! There is hardly any attitude which cannot be changed or acquired by man's conscious efforts and training.

Training in Skills and Practical Work:

Training in skills and practical work may include a variety of activities. They will differ according to the circumstances. But they should include the following:

1. Activities that will lead one to self-reliance, such as ability to cook, clean, wash, sew, drive, swim, etc.
2. Any one activity that will enable one to serve the community with competence, e.g. Medical practice, teaching, helping the invalids, agriculture, mechanical or industrial skills, etc.
3. Some creative activity that leads to self-expression and at the same time enables him to reach the hearts of others. Activities such as singing, painting, dramatising, story-telling, cartoon-making, etc.
4. Manual work will give the participant an opportunity to develop his skills. Man should try to develop his mind simultaneously with developing his hand.

A detailed list of these activities can be drawn up by the training centres according to their needs and their facilities.

Training in Organisation of Non-Violent Action:

This will include such items as:

1. Investigation;
2. Negotiation;
3. Mobilisation of opinion;
4. Planning;
5. Preparing for action;
6. Exploring legal situation;
7. Developing publicity campaign;
8. Initiating action;
9. Launching the action;
10. Facing retaliation;
11. Nurturing the movement;
12. Keeping morale high;
13. Training in leadership as well as many other aspects of organisation.

But what the trainer in non-violence has to be careful about in dealing with this aspect of the training is to make it absolutely clear to the trainee that non-violence is not a mere tactic, nor is it just a technique. It is a way of life, based on certain fundamental values.

Training in the Science of Non-Violence:

If wars begin in the minds of men, training in non-violence should also try to understand the functioning of the minds of men and change them. An important part of the training in science of non-violence will be study of human psychology. This training should include history of nonviolent campaigns, psychological, moral and social reasons for accepting non-violence.

Training in Communications:

In social and political life, problems would be easier to solve provided there was better communication between different parties. The following things will, therefore, be essential in training for non-violence:

1. Analysis and categorisation of the problems of barriers to communication;
2. Structure, method and processes of communication;
3. Media and process for community organisations leadership development;
4. Principles and methods of community organisation;
5. Depth analysis of conflicts as a barrier to communication; potentiality survey for nnding areas of unanimity, consensus and unified action;
6. Social action for leadership development and for development of communication

Techniques in Training:

One of the most important techniques of training would be that of community living. Training would be very inadequate without proper emphasis on the climate of the training institutions. When the volunteers get anopportunity of living together, pooling and sharing their experiences they simultaneously get opportunities of solving social problems through non-violent methods in their own small community life.

Other techniques worth mentioning are as follows :

1. Providing practice of developing fearlessness,
2. Regular classes or lectures,
3. Discussions on lectures,
4. Group discussions,
5. Role play,
6. Methods of taking quick decisions; such as "buzz groups", or " phillips 66 "
7. Individual prayers or meditation,
8. Community prayer

Besides these there are some special experiences in life which may be used for developing proper attitudes for non-violence. For example, we know something of the power of words, but we know very little of the power of silence. Proper conditions should be provided for the volunteers to understand the power of silence. Music stirs emotions deeply, stimulates imagination, helps to solve inner conflicts, enriches consciousness, brings about subtle and profound inner integration of character.

Yet another such experience may be that of working in tune with nature. Some amount of constructive work on the fields, or occasional quiet hours in woods may be of considerable help in developing peaceful attitudes.

How is this to be done? Gandhi has pointed out a way: " How are we to train individuals or communities in this difficult art of non-violence? There is no royal road, except through living the creed in your life which must be a living sermon. Of course, the expression in one's own life presupposes great study, tremendous perseverance, thorough cleansing of oneself of all the impurities. If for mastering of the physical sciences you have to devote a whole lifetime, how many lifetimes may be needed for mastering the greatest spiritual forces mankind has known? But why worry even if it means several lifetimes'? For, if this is the only permanent thing in life, if this is the only thing that counts, then whatever effort you bestow on mastering it is well spent. Seek ye first the Kingdom of Heaven and everything else shall be added unto you. The Kingdom of Heaven is Ahimsa (non-violence)?

PRINCIPLES OF TRAINING

Non-Violent Training Centre, Netherlands

Evart Huisman

A training centre in non-violent action has to distinguish between general training and specific training. All volunteers should have both kinds of training; general training first, specific training later. Now let us consider the contents of the training.

1. GENERAL TRAINING

can be divided into three parts: information, meditation, practical exercise.

1. Information
   
   Obtaining basic knowledge about:
1. Economic, social and political development in industrialised and developing countries.
2. Socio-psychological characteristics of groups.
3. Origin and development of pacinsm and non-violent resistance.
4. Historical examples of non-violent actions and their positive and negative results.
2. Meditation
   
   Meditation will have to be directed especially to the development of the following qualities: self-discipline, group discipline, world approach, self-inquiry, readiness to make sacrifices, perseverance and endurance, self-reliance, group solidarity, helpfulness.
3. Practical exercisesThis concerns strategy, techniques and tactics of non-violent action. We have to consider what kind of non-violent actions there are and what actions have been taken and where. Most important of all is to consider how to apply them. This can be done best by roleplaying as well as by participating in actions. Much attention has to be paid to this practical part, for during the practice of non-violent action one will be able to test the attainments under a. and b.

Briefly:

General training is directed to

1. Understanding of the present-day society with all its confiicts;
2. Understanding both the possibilities and limitation of non-violent actions;
3. Understanding the demands which non-violent action makes on the person using this technique;
4. Means, methods, strategy and techniques of non-violent action in different situations.

2. SPECIFIC TRAINING

Specific training can begin only after the general training has been completed. It has to be directed to concrete nonviolent actions. Every concrete action has to be preceded by specific training of shorter or longer duration.

Three aspects of specific training:

1. Training related to the objective before the volunteer,
2. Training in the kind of non-violent action which is to be applied,
3. Training in a particular activity of the campaign in which the volunteer will take part.

1. Every situation is unique. Therefore improvisation is always necessary. Yet it is necessary to understand the situation as well as possible and to be prepared for unexpected moments. Gandhi said that investigation is the first phase of every action. If a volunteer has been assigned for a coniiict situation in a foreign country, he has to know something of the country's history, economics and the political situation and has also to know the language to some extent.

2. During every non-violent action, be it meditation, demonstration, sit-in, fasting or any other action, one has to use the techniques best suited for that particular action.

3. Every action is team work. There are many kinds of activities connected with every action. Hence distribution of work is necessary. Every memberof the group can play a part according to his aptitudes and capabilities. Training in special activities connected with non-violent actions is necessary because many people do not know their strong points or have not been trained sufficiently in their use. A kind of specialisation is therefore necessary.

An all-round training is not a simple matter. It is a long process.

In fact two years training is only basic training. Practice is the best teacher and, strictly speaking, training in non-violence lasts as long as one lives.

TRAINING IN THE UNITED STATES

George Lakey

Training in the United States has been connected mainly with specihc projects. In the past we have mostly had project-training in connection with Civil Rights and peace movements. Although the top Civil Rights leadership is convinced that there is a great need for non-violent training, it is neglected on the lower level.

There have been a few initiatives in the field of general training in non-violence. The American Friends' Service Committee runs summer institutes. The New York Yearly Meeting conducts week-end schools. The American and Canadian Friends' Service Committees have jointly sponsored a project of training on Grindstone Island.

The training initiatives of the CNVA and the Peace Makers are worth mentioning. They believe in " learning by doing " and use projects as part of training. However, these are short-term training programmes for specific projects and not for general training.

Recently Joan Baez has started an institute for study of non-violence. It cannot, however, be classed as a training institute for it would presumably concentrate on the theoretical study of non-violence. It will have 6-week sessions all the year round and has already started functioning.

An important work done in the field of training in non-violence is the publication of the Manual for Direct Action. It is encouraging to note that 10,000 copies of the handbook have already been sold. It shows that there is great interest in training in the United States. An interesting aspect of training in non-violence in the States is the development of the technique of role-playing. I'll give an example to illustrate how role-playing helps in re-creating real situations and also in finding answers to problems arising therein.

There was to be an " invasion " of Mississippi by 500 people. A two-weeks training programme was organised. In no time the participants found that the whole exercise would have to be in 3 parts :

Firstly, it was essential that we should know how Mississippi "operates"-politically, socially and administratively;

Secondly, drawing up a programme for the " invasion "; and

Thirdly, what techniques and tactics would have to be used. The whole project was dramatised by role-playing.

A fully-fledged Institute for training in non-violence will soon start working. The Institute is one of three schools and a medical centre, operating as constituent parts of the Crozer Foundation, a charitable, religious, scientific, and educational corporation organised for professional training and community service.

EXTRACTS FROM THE UPLAND INSTITUTE BULLETIN 1965

History and purpose

The Upland Institute has been organised to help meet the urgent need for trained leadership required by social welfare, government agencies, social action, peace and civil rights groups. The programme of the Institute rests upon three concepts: 1. social change is inevitable in our complex society, 2. such change can be achieved without reliance upon violence, 3. the intellectual capacities and resources rooted in man's secular and religious heritage can be utilized in training men and women for leadership in non-violcnt social change.

The objective of the Institute is to prepare its students to meet the challenge of change in their own communities and in the world community.

Its educational plan offers an experimental approach to training directed to these ends.

The Upland Institute is co-educational and open to students without regard to race or creed. It welcomes men and women willing to work hard and deeply interested in exploring the field of social change and social conflict, with serious intention of giving some time to professional or volunteer service in some area of social change. Since all courses will be presented on a graduate level, a B.A. Degree is desirable but not a requirement for admission. The Institute is prepared to evaluate the education and experience of any applicant, to determine his readiness to undertake the Institute's intensive course of study and training. Significant experience in some area of social conflict is desirable.

Early experiments in curriculum and field work by the staff of the New York Friends Group have been reviewed and tested with representatives of religious, educational, civil rights, community and peace agencies.

Experimental seminars have been held over a two-year period in New York, Boston, Chicago and San Francisco.

As a result of this consultation and experimentation, decisions were made to seek a permanent graduate educational setting for the further development of this programme. In December 1964 agreements were reached with the Crozer Foundation at Chester, Pennsylvania, to establish the Upland Institute and open classes in September 1965, using the campus and facilities of the Crozer Theological Seminary, one of a number of constituent institutions operating under the Crozer Foundation.

The Institute is under the immediate direction of a Council of Fellows selected for their experience and competence in areas of social change, academic achievement and interest in the problems of training for conflict management. The Council, in consultation with the staff of the Institute, determines programme, implements policy, sets standards and nominates candidates for the faculty.

Programme

The academic year from September to June will require full-time student participation. Upon satisfactory completion of the programme, each student will be granted a Certificate of Accomplishment. As the programme develops, an MA. Degree may be offered for further work. An intensive study of the history and process of social change will be presented through seminars, individual projects and reading programmes.

Extensive field work experience in areas of social conflict will permit each student to develop skills in his areas of special interest. Enrolment will be limited to fifteen students to provide full opportunity for individual instruction.

Areas of Study

Seminars and courses will be given on such topics as: Structure and Change in Modern Society, a study of the characteristics of contemporary society, the problems inherent to this type of culture and the basic social processes, institutions and mechanisms of social change.

Movements of Social Protest, including the Freedom Movement, peace education and action, trade unionizing, etc. This will include a critical evaluation of the problems faced in these areas and the techniques used in attempting to solve these problems.

Organising and Building Programmes for Social Change in the local community with emphasis on the use of both voluntary and governmental organisations, (political parties, labour unions, human relations commissions, health and welfare councils, etc.) as well as methods of organising and conductiong non-violent protest movements. This would include emphasis on practical work skills.

The Individual and the Changing Community, an exploration of the importance of personal attitudes, motivations, ethical and religious insights and how these affect the individual's ability to work for constructive social change. Extensive use will be made of case histories. Methods of Action Research, an attempt will be made to develop skills in surveying communities and observing agents of social change. It will emphasise the techniques of reducing biased and distorted understanding.

Concept and Practice of Non-Violence, a consideration of the theory and techniques of non-violent action as a means of effecting constructive social change.

Field Work Programme

Each student will undertake a field work assignment with some social agency or action group actively involved in effecting social change. The student will spend an average of three days a week in field work. There will be opportunities to work with civil rights groups, peace organisations and other social agencies in Chester and in the nearby cities ofg Philadelphia, New York, Baltimore and Washington. The student is expected to participate fully in the work and programme of the group to which he is assigned. Field work assignments will be guided by the Director of Field Work, who will confer regularly with each student. Participation in regularly scheduled field work seminars and written reports on their field experience will be required.

The objective of the field work programme is to provide first-hand experience in social action; experience in organisational work; to develop particular skills and abilities in organisational work; and eo experience the tension inevitably existing between the vision and the reality of any social action movement.

INSTITUTE FOR TRAINING IN NON-VIOLENCE -- GREAT BRITAIN

Fred H. Blum

Purpose of the Institute

The basic purpose of the Institute is to serve as a Centre in the development of a non-violent movement by helping people to become effective " change agents " in bringing about a non-violent order.

The training programme aims

• to develop non-violent attitudes towards life and to express these attitudes in action;
• to develop a deeper understanding of the meaning of non-violence and of the inter-relationship of different spheres of life in which nonviolence may be applied;
• to deal with the inter-cultural and inter-national problems which arise as non-violence is applied to the development of a new order;
• to serve the specinc needs of the peace movement and to build bridges between the peace movement and groups cencerned with socio- economic change;
• to develop close co-operation with other training centres and foster developments of new centres.

Approach to these objectives

To achieve its objectives the Institute must

• Be down-to-earth by relating all training to the experience of the people;
• Emphasise constructive change in all spheres of life and thus allow non-violence to become central in people's lives.
• Probe in depth to allow non-violence to become the core and ground of our way of life.
• Overcome the false separation between action, feeling and thought and develop a synthetic approach unifying various dimensions of the whole person.
• Recognise that personal change and social change are inter-related.
• Understand that we are at a decisive turning point in the evolution of human consciousness and that for the first time in history a truly humane order encompassing all mankind is emerging.

Programme of the Institute

A systematic year-round training programme is necessary to implement the objectives and the approach outlined above.

To build up a full programme a preparatory stage is necessary. This stage will begin in October 1965.

The programme to be undertaken during this stage is as follows:

1. A programme of lectures, seminars and discussion groups dealing with three themes:
   
   
   • an assessment of the present and potential use of non-violence in various peace and social action groups;
   • an assessment of the actual and potential use of non-violence in various fields of peace and social action such as: resolution of international conflict; the use of peace army or peace brigade; the development of new forms of social organisation, particularly as regards industry and the organisation of work; housing; race relations; education; care of the mentally ill, etc.
   • an exploration of new developments in the arts, sciences and in technology and of their significance for the problems with which a non-violent movement is faced.
   
   

   These lectures, seminars and discussion groups will meet both during the week and during weekends.

2. A training programme for the trainers and an experimental training programme for members of peace and social action groups.
   
   This programme will be on a fortnightly basis and meet regularly throughout the academic year.
3. A developments seminar during which syllabi for training will be discussed and worked out.
   
   This seminar will also be on a fortnightly basis and meet throughout the academic year.

It is not possible to predict exactly when a full-scale residential programme can be offered. The availability of resource people and of finance will be major factors influencing the time necessary. It is of great importance to proceed step by step and to build up a programme which has been thought through and experimented with thoroughly. A period of about two years is a reasonable period for such a vital process during which the foundation for the future will be elaborated. It should be emphasised that the work proposed to be undertaken during these years will be very substantial. A training manual will be worked out during the preparatory period. This manual should have real value for the development of other training centres.

The full programme will be on a residential basis and will comprise various training programmes lasting from one weekend for special purpose training to a two-year programme for basic training in non-violence.

INTERNATIONAL CO-ORDINATION

Aldo Capitini

The need for international co-ordination of non-violent movements is growing. In any situation in the world, non-violent action can be effective and every non-violent group can both give and receive help. The more active non-violent groups can provide unbiased news as well as expert leadership to the non-violent struggle. There is a need, therefore, to intensify our efforts of co-ordination and to form an International Assoctation for Non-Violence. The independent world-wide organisation of the W.R.I., which has also the necessary experience, seems to me to be bestsuited to form this Association which should not merely be pacifist but also strictly " non-violent ".

Co-ordination can be of relevance on the theoretical as well as practical level. With regard to theory we have already achieved a great deal because many books and pamphlets are available. There are study groups within the non-violent action movements as well as at the universities. There is a definite need for greater inter-change of information, for spreading of information and for translation of available material into different languages. It is on the practical level, however, that there is an urgent need for co-ordination because difhcult situations arise in existing centres. It is necessary to find ways of spreading detailed accounts of all non-violent action and techniques, methods of training and practical solutions to problems.

How can such co-ordination be brought about? Two ways come to mind. The first is connected with the United Nations. If the United Nations sustains the task of the defence of peace and appropriate intervention in world affairs, it could be interested in creating another organisation on the lines of UNESCO for the establishment and co-ordination of active centres for the propagation of non-violent methods and training. It would be less concerned with the legal aspects than with the distinctly democratic nature of the activity which could exercise a reformative influence on the social structure of each nation. The existence of a net-work of such centres would constitute a powerful force for peace in the world. But the United Nations may regard it as revolutionary because the non-violcnt ideal can also guide revolutionaries struggling for liberty or justice.' Would the member-governments of United Nations understand the function of these centres or would they view them as hotbeds for criticism or isolated revolt? If the United Nations does not intend to help in this work of co- ordination, the task could be taken on by the War Resisters' International, which is anyway the nucleus of the International Association for Non- Violence. It is a matter of enlarging the scope of work beyond that of working for conscientious objectors (although they are the pioneers of centres of non-violence) and to embark on the development of positive projects that can be carried out anywhere as "missionary work". The co· ordinating work would be done by means of an information bulletin. A special department of W.R.I. Should be in charge of this work. The funds and publicity available would be meagre as compared with the resources of the United Nations, but this would be compensated by a greater independence from governments.

FINDINGS OF THE W.R.I. STUDY CONFERENCE ON TRAINING IN NON-VIOLENCE

PERUGIA, ITALY, 13/20 AUGUST, 1965

The International Conference on Training in Non-Violence, organised by the W.R.I. And held in Perugia, Italy, from 13th-20th August, 1965, discussed the various aspects of a comprehensive training programme in- cluding its international co-ordination. The Conference was attended by people who have experience in this field, some of whom are actually engaged in projects and institutes for training in nonviolence. The following is an outline of conclusions drawn by the Conference.

Part I. Content of Training

1. Recruitment of Trainees

While faith in non-violence is a basic need, it cannot suihce alone, and training in various forms is necessary.

Everyone is eligible to be trained whatever the level of his intellect and ability, though, naturally, some persons will be trained more easily and some will be able to undertake training of a deeper level than others.

The question of who should be trained first is really one of priority governed by the need and the resources we have at our disposal. It would seem that those who want to be trained, and those who need to be because of their future contribution to the work for peace, should be at the top of the list.

It was felt that some persons who are already experienced in nonviolent action might need " attracting" to the idea of non-violent training and a different title to the course might be of value in this respect. Recruitment can be made attractive by the kind of publicity and information sent out, e.g. The publication of a well-written syllabus and prospectus, interesting, well laid-out brochures, and carefully-worded notices in the press and peace periodicals.

2. Location of a Training Centre

Much thought was given to the actual situation of a training centrewhether it should be in an area of confiict or not and whether it should be in a city or a country setting. While a confiict area has the advantage of offering trainees personal experience " at their fingertips ", it has the disadvantage of having to be moved when the conflict ceases. Likewise a city provides ready-made topical problem situations but tends to foster alienation in the student from other problems outside his " own backyard ".

It was felt that a peaceful place for location has its advantages also, in that it is easier for the trainee to get perspective and he can develop a more peaceful style of life; the country, too, is more conducive to meditation and self-realisation. It was suggested that for a general kind of training a peaceful area might be more suitable and to give experience of specific situations the training centre could organise project excursions in confiict areas.

On the other hand, a conflict area might be better suited for specific training for dealing with that particular confiict. On the whole, it was difficult to say which was the best place for a centre because the choice would depend on the circumstances.

3. General and Specific Training

Training itself can be divided into two parts, general and specific. The former might be more attractive for new recruits and may cover a larger area of population (e.g. The new Upland Institute which will serve the whole of the United States of America), while the latter is for limited areas (eg. For those about to conduct a sit-in) and is more likely to be project-centred training drawing recruits into actual projects. Specific training might more easily result in the formation of direct action groups than would general training, which normally participants with a variety of interests would attend.

4. Ideology and Training

Before going on to the methods of training the Conference examined how explicit the values and ideology behind a training programme should be. '1'wo emphases are often heard on this point, the first that non-violence should be practised and out of that practice will grow the theory. This view holds that it is better to develop ideas out of practical work and trust the creativity which grows out of action than to impose ideology on the programme. The second emphasis recommends stating clearly the goals of a new society, towards which the leaders of the programme are reaching, at the very beginning, and commencing with the orientation of values of that new society. However, a distinction was made between values and ideology. The Conference opposed the introduction of one true ideology but felt it right to state clearly the human values which form the basis of the techniques during training. Although the programme should be clear and explicit from the start on this point and should state its recognition that techniques are not neutral, but have a value dimension, the disadvantage of being so explicit in its promotion is that money will be harder to raise and it may be more difncult to attract the technique-orien tated persons who badly need the training for their leadership in social movements.

5. Methods of Training

1. Lectures and discussions are clearly inadequate when the question is how best skills and practical work can be taught. Naturally, the choice of skills to be taught depends on the country, the situation and available materials, but it was agreed that five methods are useful in learning skills:
   
   
   1. Observation
   2. Trying the skill oneself
   3. Comparison with the instructor
   4. Drill or repetition (3 and 4 continue to alternate)
   5. Assessment
   
   

2. The second question to be discussed in this section was " How can organisational aspects best be taught?" and the following suggestions go some way to answering the query;
   
   
   1. Literature on non-violence should be well studied and the student should become familiar with Gandhi's writings, the booklets " Organising for Non-Violent Direct Action ", " A Manual for Direct Action " Handbook for Shanti Sainiks", and ease studies and critical analyses like those of Joan Bondurant.
   2. Community living itself could provide a necessary basis for training in organisational matters, and gives examples of the working of the parliamentary or democratic processes in its daily running, yet includes opportunities for mutual and self-criticism.
   3. Comparative studies of other organisations, past and present.
   4. Although training for organisational aspects of action can be either merely for practice, or real action, it was thought better to train using real action, because the aspects which have been unprepared are in greater evidence in real life. In such projects it is important to share responsibility within the group of trainees, ensuring that everyone has a particular task.
   
   
   
   
3. The question arose, in using the case study method, whether it is best to have the group select the cases or to have the teacher do so. Close collaboration is obviously important here, for the teacher has greater experience, but it is better for the group to suggest cases of interest and for the teacher to help systematize their study.
4. The Conference next considered how the theory of non-violence can best be taught, and concluded that firstly the teacher must motivate the students by preparing the ground in history, philosophy etc. And show the need for non-violence. It is important to see the sources of conflict in the past and how non-violence can help in finding a solution to conflicts, It is necessary to present non-violence not only in application to the most urgent problems, such as The Bomb, but also to every area of life. The important resource materials to be studied in this connection are from Jesus, St. Francis, Tolstoy and Gandhi.
5. The training of students in communications should include the following points: '
   
   
   1. Emphasis on the power of personal example
   2. Teaching the use of dialogue as a technique of non-violence:; the need to express oneself clearly and learning to pay close attention to the other person's thoughts
   3. Exploration of the power of silence as a means of communication and its ability to unify persons
   4. Learning to understand and appreciate nature, art, music and poetry, which are in themselves powerful means of communication.
   5. Role-playing and role-reversal (switching sides in a dispute) in order to learn and understand the other's point of view
   6. Learning to survey the other's views and habits
   7. Helping and serving one with whom one disagrees, which action can lead to a clearer understanding of that person

   
   Agreeing that role-playing should have an important part in training, the Conference suggested that it could be useful in the following ways:
   
   
   1. Working out tactics of action
   2. Discovering problems which were not previously anticipated
   3. Showing where confusion lies in the nature of the aim, if such exists, or revealing where conflicting aims exist in a project
   4. Teaching how to observe closely and objectively
   5. Giving experience to those who have not undertaken much non- violent action
   6. Relieving the tensions which build up before a project, or are inevitable in the process of training.
   7. Building trust and confidence between the participants in the action or training programme

   
   
6. Methods of training should also include provision for manual work. Psychologically, manual work helps the trainee to a. "learn with the whole body " and thus aids the intellect in that it enables him to clear his thoughts; b. develops the feeling of sympathy towards the manual worker and his problems; and c. it acts as a corrective to his becoming merely sentimental about non-violence and peace. From the point of view of social values, manual work is specially needed in areas where it is looked down upon. Its introduction in the training programme would help in creating a sense of the dignity of labour.
7. Manual labour also helps to train for endurance and is in itself an act of selfdiscipline. Likewise voluntarily keeping silence for long periods, and exposing oneself to extremes of heat and cold, add insight into one's own capacity for endurance and teaches the student to know himself and to extend his capabilities in endurance.
8. Concrete action which is a part of training should not be chosen by the leader beforehand, but should grow out of the concern of the group.
9. Large groups cannot be trained but can be instructed. The training centre could help in giving instruction to large groups for specific actions. The centre should concern itself mainly with small groups for actual long-term training.

6. Psychological aspects of training

1. The Conference agreed that insights into self are stimulated by the learning of skills and one's attitude to the expertise so gained (e.g. If one learns how to use the duplicating machine, one must develop an attitude of sharing one's skills with others). In this respect the learning of skills must be interrelated with the learning of attitudes.
2. Regarding the question of whether the trainee has to be a pacifist before commencing the course, it was felt that the criterion of admission should not be faith in non-violence, but an insistence that the student has a passion for social justice and an openness to examine non-violence in all its aspects, and is given training in order to develop a non-violent attitude which goes deep into his own life.
3. The trainee needs to free himself from fear, hatred and other negative qualities, e.g. Jealousy and ambition. Training in this aspect would include;
   
   
   1. Freedom from fear
      
      Doing things involving the object feared and becoming acquainted with it, exposing oneself increasingly to the problem; games, wrestling, role-playing.
      Group discussion is also important, for fear is often private, and it is often easier to talk about fear in a group where others also have fears.
   2. Freedom from hatred
      

      Role-reversal, meditation, helping those whom one dislikes when they are in a difficult situation.

   3. Development of o non-violent attitude
      
      Attitude change requires acting, as well as discussing, so even at the most theoretical level training should involve action. There is also an intellectual side to developing a non-violent attitude where intellectual understanding of major issues should help build the non-violent attitude. In attitude change the personal example of the teacher is very important.
      However, cautions are necessary here in that it is not wise to talk of " the non-violent attitude " as though one either has it or one hasn't. It is a question of development. Training in attitude should be individualised and involve someone skilled in counselling. What is right for one person may be wrong for another, e.g. To have an attitude of " being composed " might be wrong for one person at a given stage of his development whereas it might be right for another at that time.
   4. Self-Restraint
      
      The counsellor will help the trainee to a healthy self-restraint. Characteristics of healthy self-restraint are that it is a. voluntary, b. creative and stimulative to more creativity, c. it leads to joy (but the suffering involved in self-restraint should not be perceived by the trainee as the main element, but part of a process which frees him to do more and to rise to a higher level of personal integration-joy being a result of this process), and d. it unites man with man (self-restraint is masochism unless it is a part of relatedness to other people). Learning self- restraint is important because it is voluntary and it allows the development of positive feelings. The unconscious mechanism of repression of aggression only drives aggression underground, and this can be dangerous to both the trainee himself and his work. The trainee must learn the conscious art of suppression of aggression and violence, especially when participating in action projects. This is where the teaching of self-restraint is all-important. Of further importance is the developing of positive feelings, the learning to stop suppression of feelings of affection and goodwill.
   
   
   
   

7. Following on the discipline of the individual, the question of what kind of discipline is best for the training centre was posed. There are three kinds of discipline:

1. Totalitarian-very strict and highly structured
2. Democratic-with a moderate amount of structure
3. Laissez-faire-with no structure at all and maximum freedom.

It was agreed that for the training centre there needs to be some structure within which there is freedom but which needs to express a sense of " caring " as well, and that the democratic kind of structure would appear to be best suited.

Under this democratic type of structure everyone should participate in making rules and taking other decisions about the training programme and any " rules " which exist should be clear-cut. When someone's behaviour is thought to contravene the basic values on which the training is based the following is apparent:

1. the group should re-examine its values
2. rule-breaking should not be thought of as " sin lts causes should be traced and sympathetically understood, and in some instances the counsellor may deal with the problem in his sessions with the trainee.

Part II: Centres for Non-Violence

The Conference also considered the implications, machinery etc. Of setting up centres for non-violence, for, while it is essential for a Study Conference on training in non-violence to consider the various aspects of training in a fully-fledged training institute, it is also important to consider in detail questions concerning various organisations through which information and training in nonviolence can be imparted to interested people all over the world. This can perhaps best be done by creating information centres, initiating study groups and starting action-study groups.

Setting up such Peace Centres

Three basic and initial problems need to be discussed in this connection:

1. Where should such Centres be set up and around whom?
2. What would be the programme and equipment?
3. How would they be financed?

In answer to a. some possible sites for a Centre could be

1. A meeting place run by a friendly organisation
2. A family household
3. A rented shop or office
4. A productive enterprise, such as a factory, farm, newspaper or printing workshop
5. A youth club

A suitable location would be a place where there is already some peace activity or other action, which could provide experience in non-violent training. In any situation the Centre would have to build round a person, or group of people, who have the necessary enthusiasm. In some cases the demand for a Centre will come from those people who already have facilities to offer, but in other cases the people initiating the Centre will have to seek out the facilities. If necessary, where land is available, the Centre might have to be built from nothing, possibly with help from an organisation like Service Civil International.

Referring to b., the following is a list of activities, some or all of which the Conference felt a Centre might undertake:

1. Publish an information bulletin
2. Provide a local press service, including the writing of letters to Editors etc.
3. Organise meetings, conferences and film shows
4. Arrange programmes for visiting speakers, thus making the fullest possible use of their visit
5. Establish library facilities with books and journals, including the sale of journals; and exerting pressure on public libraries to stock books on peace subjects
6. Organise work camps
   
   
7. Organise training or action, of the type suggested earlier in this report, in co-operation with the Training Institute, with which the centre would be in close touch.
8. Provide facilities for local peace groups who wish to organise actions

The final question discussed in this connection was how would such Peace Centres be financed. A list of ways in which money could be raised was drawn up. This included direct monetary aid and help in kind, e.g. Help in providing the equipment mentioned above. A distinction, however, was drawn between general fund raising and specific action fund raising. The latter avoids using the general funds of the Centre and enables the donors to share the responsibility for particular projects. General fund raising could, therefore, include :

1. Local appeals, fund raising activities, such as concerts, art sales, etc.-" Pennies for Peace " on the lines of Sarvodayo Petra in India.
2. Help from existing peace organisations could be sought. This help should be for setting up a Centre and not for its maintenance, as it is hoped that the Centre would aim at being self-supporting.
3. Commercial activities, e.g. Factory for Peace, Concord Film Council, Endsleigh Cards or a Travel Agency which is attached to a youth organisation and could be a very valuable source of funds.
4. Official sources should be used where possible. Official grants may sometimes be available for particular purposes, such as study grants, but these should only be accepted provided that no conditions are attached to them.
5. Part-time work by workers at the Centre would help to take the burden of their upkeep away from the Centre, and would also enable such workers to keep in touch with life in the local community.
6. Possible gifts from wealthy persons.

Setting up a Training Institute

It was felt that similar requirements were necessary to those for setting up of Peace Centres. Before action is taken to set up an Institute certain basic questions should be answered:

1. Can the locality provide for the material needs of the Institute and is there sufficient material for it to work on in the field of social problems, peace activities etc?
2. Is there a group of people within reasonable geographical range to help in the work of training?
3. How will the Institute be received in the locality and how far will the locality be able to use the " qualified " trainees?

The conference suggested that the person taking the initiative should call together a meeting of interested people in the locality to discuss the above questions, and if the project appears to be well founded, then bring in national and international representatives. However, it is strongly recommended that the Institute should have local roots. Once a Training Institute is set up, 12-15 students was felt to be the desirable maximum. Several part-time teachers will be required for their training and probably also 2 full-time tutors, but this depends on the amount of teaching in the field to be undertaken. The Institute itself may not be residential, but if it is, then domestic staff will be required, although it is hoped that students will take part in the actual running of the Institute.

The same kind of financing techniques could be used as mentioned above for Peace Centres, but fund raising could also be organised on a national scale for an Institute. Running costs would include maintenance, probably rent, administrative expenses, costs of meetings and seminars, wages, etc. The question of the wages to be paid has to be left to the individual Institute and the staff concerned, for while the need to pay reasonable wages to tutors in order to attract well-qualified people is obvious, there is also a reluctance on the part of people in the peace movement to accept a standard of living which cuts them off from the people in the community.

Part III: International Coordination of Training Work

The importance of coordination between non-violent training centres has grown considerably during the past few years: Individual centres need to communicate with each other in order to share ideas, provide stimulation and more fully integrate their programmes.

To further this communication the Conference recommends to the War Resisters' International that it take initiative to form an International Training Coordination Committee under its auspices, with possible assistance from the International Confederation for Disarmament and Peace and the International Peace Bureau.

Work of the Committee

1. The first function of the committee will be to provide a means of information distribution between non-violent training centres. More specifically, this would involve:
   
   
   1. transmitting detailed information of training programmes, activities and general trends to a selected number of training specialists;
   2. making more general reports on training activities to be used by a wider circle of peace workers;
   3. producing films on techniques of training and making them available to training centres;
   4. collecting the above information from regional centres to give a world-wide perspective of non-violent training.
   
   
   
   
2. The committee will also facilitate the exchange of personnel between individual centres by:
   
   
   1. providing the itineraries of staff of training institutes planning to travel abroad, so that further speaking arrangements may be arranged;
   2. initiating specific exchanges and general visitation between training centres.
   
   

3. Another function of the committee will be to act in an advisory position to the non-violent training centres in:
   
   
   1. setting up new centres;
   2. promoting high standards for those centres in operation.
   
   
   
   
4. The Committee will also be responsible for setting up an evaluation programme of the individual centres.

The Conference suggests that the W.R.l. Draw up a detailed list of organisations and people directly related to training in non-violence to be distributed as soon as possible.

LIST OF PARTICIPANTS

Rod PRINCE, Peace News ENGLAND

Barbara SKEW

Barnaby MARTIN, Friends Work-Camps Committee

Fred H. BLUM, Institute for Training in Non-Violence

Franco PERNA

Devi PRASAD, War Resisters' International

David MATTHEWS

Brenda JORDAN, Consultative Committee of Organisations for Peace, London

Philip SEED, Factory for Peace

Luisa SCHIPP ITALY

Aldo CAPITINI, Movimento Nonviolento per la Pace

Pietro PINNA

Ida SACCHETTI

Giuliano RENDI Partito Radicale

Adriana CANTINI

Mario LEVI

Eugenia OMODEI ZORINI

Carla DE TOFFOLI

Irene D'AGATA

Sandro CANESTRINI

Daniele LUGLI

Rossana LUGLI

Gastone MANZOLI

Alberto L'ABATE

Anna Luisa L'ABATE

Ferdinando PUCCIARINI

Mario NEGRO

Edvige BESTAZZI

Armin T. WEGNER ,.

Carmela LEVI

Helen MAYER

Marcel SCHWEIZER, War Resisters' International (Swiss Section) SWITZERLAND

Alfredo CORRADETTI

Brigitte WETTENSCHWILER

Walter COLMAN

Ingrid JONAS, International Peace Bureau

Helga WEBER GERMANY

Wolfgang ZUCHT

Bette Jo ROW, Freundschaftsheim

Per-Olof FORSSTROM SWEDEN

Karl LJUNGSTROM

Madeleine CHEVALIER FRANCE

Marthe DUBOIS

Evert A. HUISMAN, Non-Violence Training Centre HOLLAND

George LAKEY, Upland Institute U.S.A.

Ralph DiGIA, War Resisters' League

Narayan DESAI, Shanti Sena INDIA

Einar HOLUM NORWAY

STEERING COMMITTEE

Aldo Capitini

George Lakey

Rod Prince

Pietro Pinna

Devi Prasad

PR0GRAMME

TRAINING IN NON-VIOLENCE

13th August 11.00 hrs. Introduction and discussion on practical arrangements 16.00 hrs. Opening session

Chairman: Aldo Capitini

Address of welcome-Pietro Pinna

General background of the Conference. Areas where non-violence is involved in relation to coniiict resolution and training for it. Speaker-Devi Prasad

Review of training work undertaken in different countries:

1. India. Speaker; Narayan Desai.

2. Netherlands. Speaker: Evart Huisman

Chairman's address.

14th August Chairman: Rod Prince

9.00 hrs. Review of training work undertaken in different countries (continued):

3. United States. Speaker: George Lakey 4. Great Britain. Speaker: Philip Seed

Setting up of Commissions:

1. Content of training-general and specific 2. Setting up of different kinds of non-violence centresi.

Peace information centres

ii. Study groups

iii. Study-action groups

iv. Institutes for training in Non-violence 3. International coordination of training work (Commission 1 worked in two separate groups with George Lakey and Aldo Capitini as Chairmen. Commissions 2 and 3 worked together with Rod Prince as Chairman.)

16.00 hrs. Discussions in commissions.

15th August Chairman: Ralph DiGia

9.00 hrs. Plenary session on content of training-general and specific:

a. Moral, psychological, sociological, etc. b. Skills and practical work

Speakers: Aldo Capitini, George Lakey, Evart Huisman, Narayan Desai, Fred Blum.

16.00 hrs. Discussions in commissions

16th August Chairman: Narayan Desai

9.00 hrs. Report of Commission 2-Setting up of different kinds of non-violence centres-presented by Rod Prince.

Discussion on the report.

16.00 hrs. Discussions in commissions.

17th August Chairman: Betty Jo Row

9.00 hrs. Report of Commission 2-Content of Traininggeneral and specific-by George Lakey.

Discussion on the report.

16.30 hrs. Discussions in commissions.

18th August Chairman; Marcel Schweizer

9.00 hrs. Report of Commission 3-Internationa1 coordination of training work-presented by Betty Jo Row.

Discussion on the report.

Afternoon Visit to Assisi

19th August Chairman: Pietro Pinna

9.00 hrs. Discussion on findings of the commissions 16.00 hrs. Discussion continued

20th August Chairman: Pietro Pinna

9.30 hrs. Adoption of Conference recommendations Concluding speeches by Aldo Capitini, George Lakey, Pietro Pinna and Devi Prasad.