Petition Tag - nonviolence

1. Join Desmond Tutu & Noam Chomsky's Statement of Principle for Peace Between Iran and Saudi Arabia

Civil Society Statement of Principle for Peace Between Iran and Saudi Arabia (Initial co-signers: Archbishop Desmond Tutu and Professor Noam Chomsky)

We the undersigned hereby seek the support of all who desire genuine peace, joining all efforts to help move the increasingly volatile Middle East away from the brink of even deeper disasters. Through this statement of principled peace, we express our deep worry about the prospects of further escalations (especially in sectarian and ethnic realms) in the chronically conflicted relations between Iran and Saudi Arabia.

We condemn vigorously both the unjustifiable recent execution in Saudi Arabia of Sheikh Nimr Al-Nimr, and the equally shocking attack (claimed by the perpetrators to be a “spontaneous emotional reaction” to the execution) that damaged substantially the Saudi Arabian embassy/consulate buildings in Iran. We believe that embassies are ultimate refuges for peace, so they should remain inviolable at all times. So we share the view that this anti-diplomatic act of un-Islamic violence has not only shifted the blame (as to whose actions sparked the latest crisis) from Saudi Arabia to Iran, but also it is foundationally contrary to the spirit of nonviolence that characterized the civil struggles of Sheikh Nimr Al-Nimr.

We believe strongly that Saudi-Iranian collaboration toward peace, rather than deepening hostility, is most critically needed--particularly at this dangerous juncture in the history of our interconnected planet. Thus, we advocate and hope for such a collaboration, if for no other reason than struggling successfully against the horrific war crimes and terrorism committed around the world by the entity that self-righteously calls itself the “Islamic” State. So we urge all parties to the conflict to take immediate and longer-term healing actions (not mere gestures), while exercising maximum good will, restraint, and patience, and we extend our principled support, especially to the efforts by the Iranian and Saudi Arabian governments to reduce the temperature of this increasingly worrisome crisis.

Given the above, we support Iran's President Hassan Rouhani in his request of the country's judiciary to “immediately process” the court cases of those who actually attacked the Saudi Arabian embassy/consulate buildings, and to meaningfully pursue and prosecute those who ordered and orchestrated the perpetrators; so as to result in visible and just “punishments for [such] obvious crimes...[hence] preventing similar outrages” in the future, as Mr. Rouhani has stated accurately.

And we urge the government of Saudi Arabia to reciprocate such Iranian good will efforts by taking meaningful immediate steps toward restoration of mutual diplomatic relations (and economic, religious/cultural, tourism, sports, etc. ties) which were not severed by Iran, even after the horrible "Hajj/Mina stampede" of September 2015--in which 1/5th of the victims were Shiite Iranian pilgrims. We believe that given the region's profoundly interconnected destiny, Iran's role as a substantial power (and partner for peace) needs to be recognized and utilized, especially by Saudi Arabia.

In closing, we wholeheartedly invite all caring people around our distressed planet to sign this critical plea for principled peace--and please do kindly spread its word far and wide. We thank you.

Authored Jan. 8, 2016 by: Moji Agha (Mojtaba Aghamohammadi)
Iranian-American sufi monk and civility activist; Founder, Mossadegh Legacy Institute and its independently functioning initiative, the Circles of Nonviolence/Community Collaboratives -- Please see: http://mossadeghlegacyinstitute.blogspot.com/p/america-for-nonviolence-anv.html
Info/Contact: moji.agha [at] gmail.com

2. Stop Animal Cruelty

Stop animal cruelty! The most animal cruelty is happening right now in China. They skin animals alive, poison them, shock them and then kill them. I don't know why we have started this, but the world is nothing without animals!

3. Sponsoring - Practice of Nonviolence in our Schools

The Gandhi King Chavez Season of Nonviolence, Jan 30th to April 4th. The 14th Season, 2011, Theme - The Spirit of Peace Building

A national 64-day educational, media, and grassroots campaign dedicated to demonstrating that nonviolence is a powerful way to heal, transform, and empower our lives and our communities.

Inspired by the 50th and 30th memorial anniversaries of Mahatma Gandhi and Dr. Martin Luther King, Jr., this international event honors their vision for an empowered, nonviolent world.

4. Guns should be limited to people with jobs that require guns

Guns are dangerous and endanger the lives of many children. Save a life, limit guns.

5. Stop Honoring Gandhi With UN International Day of Non-Violence

The United Nations recently chose October 2nd as an "International Day of Non-
Violence."

This date is the birthday of Mohandas Gandhi, and was chosen in honor of the
man most consider an icon of nonviolence.

Gandhi was once asked by a reporter to give a message to the people. Gandhi
replied, "My life is my message." That's an ominous statement to those aware
of Gandhi's less-popularized beliefs. For the past sixty years, India has used the
mythical image of Gandhi as a pacifist hero as a vehicle to promote its agenda.

The reality is that Gandhi was a first-class racist committed to cloaking
deception and violence in pacifist terminology. It is appalling that the UN, which
was formed in part to facilitate international social progress and human rights, is
so blatantly promoting this man.

Gandhi's writing, compiled in an uncensored series of volumes by the
Government of India, is liberally sprinkled with verbal violence against the black
South African natives, who he termed "Kaffirs." His animosity towards black
people is almost tangible and his racism is undeniable. A brief but shocking
example illustrates Gandhi's racism.

He lived in South Africa prior to Apartheid, but at a time when the nation still
suffered segregation. In the city of Durban, there was a post office with two
doors - one for blacks and Indians and another for whites. Gandhi, of course,
was required to use the door for blacks and Indians. This deeply offended him,
not because of the segregation, but because he was "forced" to share a door
with blacks, which he felt was beneath him. Gandhi successfully lobbied to
correct this "problem" by building a third entrance for Indians, thus further
entrenching the South African policy of segregation.

In his Collected Works (CWMG), Vol. I, pp. 367-368, Gandhi wrote: "For the
present our efforts are concentrated towards preventing and getting repealed
fresh legislation. Before referring to that, I may further illustrate the proposition
that the Indian is put on the same level with the native in many other ways
also. Lavatories are marked 'natives and Asiatics' at the railway stations. In the
Durban Post and telegraph offices there were separate entrances for natives and
Asiatics and Europeans. We felt the indignity too much and many respectable
Indians were insulted and called all sorts of names by the clerks at the counter.
We petitioned the authorities to do away with the invidious distinction and
they have now provided three separate entrances for natives, Asiatics, and
Europeans."

When it came to pacifism, the quality for which Gandhi is most admired, he was
no better. Shortly before his assassination, as documented in his "Last Phase,"
Vol. II, p. 326, he said, "If we [India] had the atom bomb, we would have used
it against the British."

At the turn of the 20th century, during the Second Boer War, Gandhi
volunteered to raise an Indian stretcher-bearer corps for the British Army.
Considering Gandhi's fervent racism, it's no surprise he wished to help suppress
the blacks of Africa. During the war, the British were responsible for the deaths
of approximately 20,000 black Africans, many of whom starved to death in
British concentration camps while Gandhi's stretcher-bearers assisted British
troops. Gandhi unwittingly accused himself of culpability for these deaths when
he wrote in his autobiography: "He who volunteers to serve a band of dacoits
(robbers), by working as their carrier, or their watchman while they are about
their business, or their nurse when they are wounded, is as much guilty of
dacoity as the dacoits themselves. In the same way those who confine
themselves to attending to the wounded cannot be absolved from the guilt of
war."

Gandhi's pacifism was eagerly abandoned whenever expedient. Although he
once said there were "no causes that I am prepared to kill for," in 1920 he
wrote, "When my eldest son asked me what he should have done, had he been
present when I was almost fatally assaulted in 1908, whether he should have
run away and seen me killed or whether he should have used his physical force
which he could and wanted to use, and defended me, I told him that it was his
duty to defend me even by using violence." (CWMG, Vol. XXI, p. 133)

Nonviolence was hardly useful in preventing Gandhi's death, so of course others
more capable of violence than himself were justified in defending him, his
unwillingness to "kill for [any cause]"be damned!

It is impossible to fully document Gandhi's abundant problems and hypocrisy in
such a short letter. Let us simply say that he never remotely epitomized
humanitarianism, social justice, or superior morality. According to G.D. Birla’s
"In The Shadow of the Mahatma," Gandhi told the British during WWII that
"Hitler is not a bad man." Should a man with such a warped moral compass be
distinguished as a symbol of nonviolence?

The Gandhian state of India is one of the most violent nations in the world
today, having overseen the slaughter of hundreds of thousands of Christians,
Muslims, and Sikhs over the past 20 years. The myth of Gandhi is merely
packaged propaganda developed to benefit those in India who seek to hide their
violence by wearing his mantle of faux nonviolence.

In an age when circumstances force us to wage war against ideologies, the
world cannot afford to assist or even allow the continued propagation of the
Gandhi ideology. If we are not careful we might one day be forced to engage
Gandhism.