India

Sruti Bala comes from the state of Tamil Nadu in southern India.  In her dissertation on nonviolent protest she discusses some significant elements of nonviolent resistance such  as 'action', 'play' and display'.  She also tries to define certain consequences of nonviolent protest for political identity.  Finally, these conclusions are related to the ideas of Gandhi and Khan Abdul Ghaffar Khan (the 'Frontier Gandhi').

Collection of essays by academics and activists on condition of women in colonial and independent India, and the challenges to Indian feminism from globalization and the Hindu Right. Indicates a vigorous if uneven women’s movement over several decades.

Political theorist and Gandhi scholar Parekh has also written a brief account of Gandhi’s life and work: Bhikhu Parekh, Gandhi, Oxford, Oxford University Press, 1997 , pp. 111 .

Popovic, an activist against the Milosevic regime in Serbia in the 1990s, went on to find CANVAS, which has offered advice and nonviolent training to activists in former Soviet states and other parts of the world, including Egypt before Tahrir Square and Syria. The book emphasizes the role of CANVAS (but does not address criticism of its role) and foregrounds the author's own experiences and interpretation of nonviolent action. It covers many varied campaigns with examples of how to mobilize successfully and use humour and imaginative forms of protest. It also addresses how to make oppression 'backfire' and the need to persevere in one's effort after apparent success. Written for activists rather than for scholars of nonviolence. 

The survey reports on the worst countries in the world for women in terms of health (e.g. maternal mortality, lack of access to health care facilities, lack of control over reproductive rights); discrimination (e.g. over land rights, job rights, property or inheritance); culture and religion (e.g. acid attacks, FGM, forced marriages); sexual violence (e.g. Rape, rape as a weapon of war, domestic rape or by a stranger); non-sexual violence (e.g. domestic violence); and human trafficking (including domestic servitude, forced labour, sexual slavery and forced marriage). The methodology is outlined and each listed country is fully described in each of the categories explored by the survey.

This work examines the role of NGOs in protest against violence and harassment against women. The aim is to show that women are not just victims, but also rational actors, and to inspire courageous and nonviolent responses to harassment.

Examines women’s resistance to war in many parts of the world, including Sierra Leone, Colombia and Gujarat, India. It also covers women’s cooperation across enemy lines in the former Yugoslavia and in Israel/Palestine, and resistance in the west to imperialist war, and develops theoretical questions about gender and militarism. See also:  Cynthia Cockburn, Women in Black: The Stony Path to “Solidarity”, In Howard Clark, People Power: Unarmed Resistance and Global Solidarity (A. 1.b. Strategic Theory, Dynamics, Methods and Movements) London, Pluto Press, 2009 , pp. 156-163

This is an anthology of Gandhi’s writings on ethical-political orientations and his teachings on nonviolence. The first part covers the fundamental principles of nonviolence, including the difference between the nonviolence of the strong and the nonviolence of the weak; the relationship between ends and means; and his perspectives on violence and war. In the second part, Pontara discusses practical aspects relating to preparation for a nonviolent struggle and elucidates different nonviolent techniques.

Commentary by Booker-winning novelist and prominent Narvada Dam activist on struggle against the Sardar Sarovar Dam and the wider implications of government policy on building dams. Also available in various forms on the internet.

Covers range of environmental campaigns in different parts of the world, including Ireland, France, Israel, Japan, India and Indonesia.

Analysis of Gandhi’s concept of satyagraha, of his political leadership and and of the 1931 Salt Satyagraha and 1947 fast, as well as covering critiques by contemporaries and making comparisons with Martin Luther King and Malcolm X.