tag:blogger.com,1999:blog-7309929059139673041.post5465363116456775985..comments2024-03-28T02:08:17.990+02:00Comments on Daas Torah - Issues of Jewish Identity: Do protests corrupt our society - or strengthen it?Daas Torahhttp://www.blogger.com/profile/07252904288544083215noreply@blogger.comBlogger17125tag:blogger.com,1999:blog-7309929059139673041.post-55554339904001656092008-06-25T12:09:00.000+03:002008-06-25T12:09:00.000+03:00Joel Rich said..."OK - so for life and death he ca...Joel Rich said...<BR/>"OK - so for life and death he can't ask but for a protest he must? if you view kannoim pogim as a total chiddush, that's ok; if not.....<BR/><BR/><BR/>I think that you are mixing a few things up. That is probably because the term Kannoi here is being used to describe to separate species of fish.<BR/>The torah concept of a kannoi. Like I said before, a pure tzaddik who is meticulous on every halacha whether bin adom l'çhavero or bin Hamakom. The classic case is where he is trying to prevent people from perpetrating a public chillul Hashem. He will go so far as to kill the participants if necessary to prevent or stop a chillul Hashem. The Rambam says that if this person actually is not completely perfect like he thinks that he is, he is committing murder. This would mean that he was not really a kannoi in the torah sense.<BR/><BR/>This would put him in the category that if I can coin a phrase a "wanna be kannoi". The moderator of this blog was very kind in posting for us a t'shuva of Rav Moshe Feinstien on this very topic. If I interprited the t'shuva correctly, Rav Moshe is answering a sheila regarding whether or not it is permissible to protest or harass some people regarding a problematic shidduch. I am not aware of what the problem is. An intermarriage or a cohen marrying a divorcee? Whatever the problem was I do not know. <BR/><BR/>Rav Moshe states that the so called kannoim that the questioner is asking him about are very far removed from having the status of kannoi l'shem hashem. Therefore they must ask sheilas regarding everything that they do. <BR/><BR/>I am not a rabbi or a posek (except in my own mind) but I would say that most of todays "kannoim are similar to the ones that Rav Moshe is describing."Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-33016024758154876102008-06-24T19:39:00.000+03:002008-06-24T19:39:00.000+03:00The Shomer Emunim Rebbe told me that if a person e...<I>The Shomer Emunim Rebbe told me that if a person enjoys being a kanoi - he is not allowed to be one. It is not a game for excitement.</I><BR/><BR/>Except from my experience on the ground in Yerushalayim, most of the people who protest are the ones who "enjoy" it.<BR/><BR/>There are very very few who protest who actually don't draw enjoyment/excitement from it.<BR/><BR/>Put it this way, I would hazard to say (hazard as no statistics, just based on views on the ground) that a larger percentage of people who view themselves kanoim are doing it for the wrong reasons (i.e. enjoyin it) then those who go to co-ed jewish schools (as most simply think its the best school for their children, albiet they might be mistaken).<BR/><BR/>And this even in small cases, not major ones like have provoked this discussion.<BR/><BR/>For example, I was waiting with my mother in the outskirts of bnei brak once for a bus. There were some chareidim, but as it was on the outskirts it wasn't really a chareidi area, and a chiloni soldier came with what I assume was his girlfriend. They held each other and kissed. An older woman scolded them harshly. However, it wasn't just scolding, there was an air of superiority, of being happy to scold them, of getting pleasure from it, as well as affirmations from the chareidim around her.<BR/><BR/>Another example is a someone in the Mir had an issue with his baal dira, that the landlord wanted to kick them out to raise rent. R. Finkel said it was assur what the baal dira was doing. So a friend, who enjoys being a protester/nudnik was the one who stood outside when prospective renters came and told all of them "The Rosh Yeshiva says its assur". I'm not particularly arguing that this is a kanoi case and hence is wrong, I just bring it as an example of enjoying, and that the people who would tend to protest loudly are the ones who gain enjoyment on some level from it. I personally think the RY is well aware of this, and hence why the sign was up in the Mir not to protest (I also tend to think that talmidim in the Mir have the best opportunity to learn middot when compared against the other major chareidi yeshivot).<BR/><BR/>At the end of the day, I really don't think you are sensitive enough to the facts on the street and what actually happens and how the majority actually feel.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-25688216395003114872008-06-24T14:16:00.000+03:002008-06-24T14:16:00.000+03:00the fact that a kannoi is not allowed to ask a she...the fact that a kannoi is not allowed to ask a sheila. This is only in regards to the halacha of kanoim pogin bo. For other issues such as protests or public declarations this is not necessarily the case.<BR/>============================<BR/>OK - so for life and death he can't ask but for a protest he must? if you view kannoim pogim as a total chiddush, that's ok; if not.....<BR/>KT<BR/>joel rich<BR/>KT<BR/>Joel RichAnonymousnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-3400416292149120922008-06-24T10:41:00.000+03:002008-06-24T10:41:00.000+03:00I want to modify what I said to Joel Rich. I would...I want to modify what I said to Joel Rich. I would like to retract what I said about two different card games. Also the comment that I made in brackets regarding the fact that a kannoi is not allowed to ask a sheila. This is only in regards to the halacha of kanoim pogin bo. For other issues such as protests or public declarations this is not necessarily the case. However what I said about yoridot hadorot still stands.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-60395559963689451292008-06-24T10:32:00.000+03:002008-06-24T10:32:00.000+03:00Joel Rich said..."Interesting, so is it nishtaneh ...Joel Rich said...<BR/><BR/>"Interesting, so is it nishtaneh hateva or something that in time of gemara the assumption was a kannoi by defintion didn't ask, and now when he must? Or just using the same term but meaning a different category of individual?"<BR/><BR/>Not nishtaneh hateva, noshtaneh hadorot. I think it means as you are asking, same term but different category of individuals. I also think that the situations today are different. <BR/><BR/>Today intermarriage is not really a chillul hashem. The participants today are mainly tinukei sh'bnishba.<BR/><BR/>Now granted that a gay parade in Yerushalyim ( or anywhere else in Israel in my opinion would be considered a chillul hashem) the participants also still have the category of tinuk sh'b'nishba. <BR/><BR/>Also the Rambam describes the Kannoi as this meticulous tzaddik. The likes of which would be an endangered species today if he exists at all.<BR/><BR/>Also thge sheila that this kannoi would ask is not the one that Reb Moshe was dealing with. The shaila of that kannoi (which he would not ask or is allowed to ask anyway) is in regards to killing people, not protests or civil disobedience.<BR/><BR/>Your question has merit as the same terminology is being used to describe two totally different card games.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-2384334200163386762008-06-23T21:44:00.000+03:002008-06-23T21:44:00.000+03:00Interesting, so is it nishtaneh hateva or somethin...Interesting, so is it nishtaneh hateva or something that in time of gemara the assumption was a kannoi by defintion didn't ask, and now when he must? Or just using the same term but meaning a different category of individual?<BR/>KT<BR/>Joel RichAnonymousnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-90453889585191078802008-06-23T21:38:00.000+03:002008-06-23T21:38:00.000+03:00R' Joel RichWouldn't a kannoi by definition assume...R' Joel Rich<BR/><BR/>Wouldn't a kannoi by definition assume that he can not go for psak (or else he wouldn't qualify as a kannoi) but must act on his "pure" inclination?<BR/>=================<BR/>No! See Igros Moshe E.H. 4:63 page 124<BR/><BR/>שו"ת אגרות משה אבן העזר חלק ד סימן סג <BR/><BR/>הקנאים שכתבת שרצו לבטל השידוך בשביל זה הם רחוקים מלהחשיבם במעלת קנאים לשם השם יתברך וצריכים להתבונן שאולי זה אצלם איסור אונאת דברים ואיסור חרם הקהלות וענין כבוד ת"ח, שאף כשמוכיחין על חטא אמרה תורה ולא תשא עליו חטא, ועיין במו"ק דף י"ז ע"א דאף ת"ח שסרח ונתחייב שמתא שצריך ליזהר בכבודו ועיין ברמב"ם רפ"ז מת"ת וביו"ד סימן של"ד סעיף מ"ב, וכשם שצריך לשאול מבעל הוראה בכל דיני התורה גם בתוכחה ובקנאות צריך לשאול מבעל הוראה ולא להורות בעצמם.Daas Torahhttps://www.blogger.com/profile/07252904288544083215noreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-57466878528021422292008-06-23T19:38:00.000+03:002008-06-23T19:38:00.000+03:00Wouldn't a kannoi by definition assume that he can...Wouldn't a kannoi by definition assume that he can not go for psak (or else he wouldn't qualify as a kannoi) but must act on his "pure" inclination?<BR/>KT<BR/>Joel RichAnonymousnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-42172190336491101402008-06-23T17:44:00.000+03:002008-06-23T17:44:00.000+03:00Assuming that the quote from Rav Yaakov Kaminetsky...Assuming that the quote from Rav Yaakov Kaminetsky is applicable to this situation, there is possibly a fine but critical difference between zealots (however he defines it) being teachers on the one hand, and teaching people to be zealots on the other.<BR/><BR/>Time will tell whether there will be improper forms of protest of the gay pride parade this year. But that was not my point. The protests of the parade may well be carefully controlled. My point is that we are *conditioning* people to be zealots *in general*, to take offense on God's behalf at things which, according to their flavor of Judaism, is not permitted. The rhetoric encourages this mindset.<BR/><BR/>My issue is that five months from now, well after the parade, someone will see chillul Shabbos because some chiloni is driving a car. And they will have a reaction of "how could such a violation of Hashem's Torah be done *in Yerushalayim*!" And then they will toss the stone.<BR/><BR/>The Eida Chareidis, or Rav Elyashiv, will not be there at that point, carefully directing this individual's reaction. But they will have created, or cultured, the attitude of taking offense and coming into conflict with the person causing the offense.<BR/><BR/>Indeed, Rav Kamenetzky, if I understand correctly (and I do not know that I do -- I would have to see it inside) was talking about channeling zealotry into situations where such traits are useful. But to create thousands of zealots, who are *not* then going into chinnuch and will not necessarily channel this zealotry appropriately, may well be a different issue. <BR/><BR/>Kol Tuv,<BR/>Joshjoshwaxmanhttps://www.blogger.com/profile/05149022516101476797noreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-70778041092830466122008-06-23T17:03:00.000+03:002008-06-23T17:03:00.000+03:00R' Joel Rich wrote:R'DE,I understand your point on...R' Joel Rich wrote:<BR/><BR/>R'DE,<BR/>I understand your point on an individual basis, but I assume the psak is for the community - so are you saying as a posek you tell the entire community not to protest if a material enough number can't control themselves?<BR/>============<BR/>Yes - protest is like other halachos = there are circumstances where the protest should not be done. The cost/benefit analysis is to be done by the community leaders. Obviously there are differences of opinion. In the Mirrer Yeshiva signs were put up for the students not to demonstrate. The Gerrer Rebbe is against protests in this matter. We will have to wait and see the parameters of protest - especially since the police have threatened violence against the protesters.Daas Torahhttps://www.blogger.com/profile/07252904288544083215noreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-65565109213768573632008-06-23T16:29:00.000+03:002008-06-23T16:29:00.000+03:00R'DE,I understand your point on an individual basi...R'DE,<BR/>I understand your point on an individual basis, but I assume the psak is for the community - so are you saying as a posek you tell the entire community not to protest if a material enough number can't control themselves?<BR/>KT<BR/>joel RichAnonymousnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-43991044481854915642008-06-23T16:03:00.000+03:002008-06-23T16:03:00.000+03:00R' Joel Rich:Interesting example of pragmatic hala...R' Joel Rich:<BR/>Interesting example of pragmatic halacha - what if philosophically you are right but the olam is not capable of protesting without a material component of unacceptable extremes - what does a posek do? what dfoes an individual who can control himself do?<BR/>=====================<BR/>Every parent has to deal with this as does any community leader. Reb Moshe says that any act of kana'os requires a psak. The Shomer Emunim Rebbe told me that if a person enjoys being a kanoi - he is not allowed to be one. It is not a game for excitement.Daas Torahhttps://www.blogger.com/profile/07252904288544083215noreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-734383744285418542008-06-23T15:59:00.000+03:002008-06-23T15:59:00.000+03:00Anonymous said... Please give us a reference fo...Anonymous said...<BR/><BR/> Please give us a reference for your claim about Reb Yaakov. It makes no sense in light of everything else about him.<BR/>===========================<BR/>It makes eminent sense if you understand who he was. <BR/><BR/>Reb Yaakov expresses these ideas in two places in Emes L'Yaakov<BR/><BR/>Bereishis (34:13)<BR/>Bereishis (49:7)<BR/><BR/>Discussing that Yaakov reacted to their violent acts by appointing them as teachers - since only a kanoi can be a teacher. Only a person who cares strongly for others and is willing to moser nefesh for others can be a teacher.<BR/><BR/>I'll see if I can translate it because he makes important points in distinguishing between the Shimon and LeviDaas Torahhttps://www.blogger.com/profile/07252904288544083215noreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-78759484373835762162008-06-23T15:33:00.000+03:002008-06-23T15:33:00.000+03:00There is nothing inherently wrong with protesting ...<I>There is nothing inherently wrong with protesting - though it does need clear guidelines. Rav Yaakov Kaminetsky - who was never accused of being a fanatic - asserted that the educational system must be in the hands of zealots. As the Chazon Ish has stated, religion which lacks passion is doomed. </I><BR/><BR/>Agree, but passion needs to be channeled or else it becomes avodah zara (as chazal tabbed anger)<BR/><BR/><I>The examples of beating up a woman on a bus or pouring acid - are obviously totally unacceptable - but don't mean that protests are invalid. There obviously needs to be a n alternative to the extremes of violent protest and the attitude of passively accepting everything.</I><BR/><BR/>Interesting example of pragmatic halacha - what if philosophically you are right but the olam is not capable of protesting without a material component of unacceptable extremes - what does a posek do? what dfoes an individual who can control himself do?<BR/><BR/>KT<BR/>Joel RichAnonymousnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-33032324444484247312008-06-23T15:00:00.000+03:002008-06-23T15:00:00.000+03:00Regarding the poor girl from Beitar Ilit - this ha...Regarding the poor girl from Beitar Ilit - this has been attributed to gang activity among young people who were new to the area. THERE IS NO SUCH THING AS A MODESTY PATROL IN BEITAR ILIT. <BR/><BR/>Here is a list of 198 non violent protests. Some may be acceptable to Judaism and some may not be. <BR/><BR/>We hear a lot from people calling for Israel to be a secular democracy rather than a Jewish state. The rights of non violent protest in a secular democracy also apply to "haredim". <BR/><BR/>198 METHODS OF NONVIOLENT PROTEST AND PERSUASION<BR/>by Gene Sharp<BR/>FORMAL STATEMENTS<BR/>1. Public speeches<BR/>2. Letters of opposition or support<BR/>3. Declarations by organizations and institutions<BR/>4. Signed public declarations<BR/>5. Declarations of indictment and intention<BR/>6. Group or mass petitions<BR/>COMMUNICATIONS WITH A WIDER AUDIENCE<BR/>7. Slogans, caricatures, and symbols<BR/>8. Banners, posters, and displayed communications<BR/>9. Leaflets, pamphlets, and books<BR/>10. Newspapers and journals<BR/>11. Records, radio, and television<BR/>12. Skywriting and earthwriting<BR/>GROUP REPRESENTATIONS<BR/>13. Deputations<BR/>14. Mock awards<BR/>15. Group lobbying<BR/>16. Picketing<BR/>17. Mock elections<BR/>SYMBOLIC PUBLIC ACTS<BR/>18. Displays of flags and symbolic colors<BR/>19. Wearing of symbols<BR/>20. Prayer and worship<BR/>21. Delivering symbolic objects<BR/>22. Protest disrobings<BR/>23. Destruction of own property<BR/>24. Symbolic lights<BR/>25. Displays of portraits<BR/>26. Paint as protest<BR/>27. New signs and names<BR/>28. Symbolic sounds<BR/>29. Symbolic reclamations<BR/>30. Rude gestures<BR/>PRESSURES ON INDIVIDUALS<BR/>31. "Haunting" officials<BR/>32. Taunting officials<BR/>33. Fraternization<BR/>34. Vigils<BR/>DRAMA AND MUSIC<BR/>35. Humorous skits and pranks<BR/>36. Performances of plays and music<BR/>37. Singing<BR/>PROCESSIONS<BR/>38. Marches<BR/>39. Parades<BR/>40. Religious processions<BR/>41. Pilgrimages<BR/>42. Motorcades<BR/>HONORING THE DEAD<BR/>43. Political mourning<BR/>44. Mock funerals<BR/>45. Demonstrative funerals<BR/>46. Homage at burial places<BR/>PUBLIC ASSEMBLIES<BR/>47. Assemblies of protest or support<BR/>48. Protest meetings<BR/>49. Camouflaged meetings of protest<BR/>50. Teach-ins<BR/>WITHDRAWAL AND RENUNCIATION<BR/>51. Walk-outs<BR/>52. Silence<BR/>53. Renouncing honours<BR/>54. Turning one's back<BR/>THE METHODS OF SOCIAL NONCOOPERATION<BR/>OSTRACISM OF PERSONS<BR/>55. Social boycott<BR/>56. Selective social boycott<BR/>57. Lysistratic nonaction<BR/>58. Excommunication<BR/>59. Interdict<BR/>NONCOOPERATION WITH SOCIAL EVENTS, CUSTOMS, AND INSTITUTIONS<BR/>60. Suspension of social and sports activities<BR/>61. Boycott of social affairs<BR/>62. Student strike<BR/>63. Social disobedience<BR/>64. Withdrawal from social institutions<BR/>WITHDRAWAL FROM THE SOCIAL SYSTEM<BR/>65. Stay-at-home<BR/>66. Total personal noncooperation<BR/>67. "Flight" of workers<BR/>68. Sanctuary<BR/>69. Collective disappearance<BR/>70. Protest emigration (hijrat)<BR/>ECONOMIC NONCOOPERATION<BR/>ACTION BY CONSUMERS<BR/>71. Consumers' boycott<BR/>72. Nonconsumption of boycotted goods<BR/>73. Policy of austerity<BR/>74. Rent withholding<BR/>75. Refusal to rent<BR/>76. National consumers' boycott<BR/>77. International consumers' boycott<BR/>ACTION BY WORKERS AND PRODUCERS<BR/>78. Workers' boycott<BR/>79. Producers' boycott<BR/>ACTION BY MIDDLE-PEOPLE<BR/>80. Suppliers' and handlers' boycott<BR/>ACTION BY OWNERS AND MANAGEMENT<BR/>81. Traders' boycott<BR/>82. Refusal to let or sell property<BR/>83. Lockout<BR/>84. Refusal of industrial assistance<BR/>85. Merchants' "general strike"<BR/>ACTION BY HOLDERS OF FINANCIAL RESOURCES<BR/>86. Withdrawal of bank deposits<BR/>87. Refusal to pay fees, dues, and assessments<BR/>88. Refusal to pay debts or interest<BR/>89. Severance of funds and credit<BR/>90. Revenue refusal<BR/>91. Refusal of a government's money<BR/>ACTION BY GOVERNMENTS<BR/>92. Domestic embargo<BR/>93. Blacklisting of traders<BR/>94. International sellers' embargo<BR/>95. International buyers' embargo<BR/>96. International trade embargo<BR/>THE METHODS OF ECONOMIC NONCOOOPERATION<BR/>SYMBOLIC STRIKES<BR/>97. Protest strike<BR/><BR/>98. Quickie walkout (lightning strike)<BR/>AGRICULTURAL STRIKES<BR/>99. Peasant strike<BR/>100. Farm workers' strike<BR/>STRIKES BY SPECIAL GROUPS<BR/>101. Refusal of impressed labor<BR/>102. Prisoners' strike<BR/>103. Craft strike<BR/>104. Professional strike<BR/>ORDINARY INDUSTRIAL STRIKES<BR/>105. Establishment strike<BR/>106. Industry strike<BR/>107. Sympathy strike<BR/>RESTRICTED STRIKES<BR/>108. Detailed strike<BR/>109. Bumper strike<BR/>110. Slowdown strike<BR/>111. Working-to-rule strike<BR/>112. Reporting "sick." (sick-in)<BR/>113. Strike by resignation<BR/>114. Limited strike<BR/>115. Selective strike<BR/>MULTI-INDUSTRY STRIKES<BR/>116. Generalised strike<BR/>117. General strike<BR/>COMBINATION OF STRIKES AND ECONOMIC CLOSURES<BR/>118. Hartal<BR/>119. Economic shutdown<BR/>THE METHODS OF POLITICAL NONCOOPERATION<BR/>REJECTION OF AUTHORITY<BR/>120. Withholding or withdrawal of allegiance<BR/>121. Refusal of public support<BR/>122. Literature and speeches advocating resistance<BR/>CITIZENS' NONCOOPERATION WITH GOVERNMENT<BR/>123. Boycott of legislative bodies<BR/>124. Boycott of elections<BR/>125. Boycott of government employment and positions<BR/>126. Boycott of government departments, agencies, and other bodies<BR/>127. Withdrawal from governmental educational institutions<BR/>128. Boycott of government-supported institutions<BR/>129. Refusal of assistance to enforcement agents<BR/>130. Removal of own signs and placemarks<BR/>131. Refusal to accept appointed officials<BR/>132. Refusal to dissolve existing institutions<BR/>CITIZENS' ALTERNATIVES TO OBEDIENCE<BR/>133. Reluctant and slow compliance<BR/>134. Nonobedience in absence of direct supervision<BR/>135. Popular nonobedience<BR/>136. Disguised disobedience<BR/>137. Refusal of an assemblage or meeting to disperse<BR/>138. Sitdown<BR/>139. Noncooperation with conscription and deportation<BR/>140. Hiding, escape, and false identities<BR/>141. Civil disobedience of "illegitimate" laws<BR/>ACTION BY GOVERNMENT PERSONNEL<BR/>142. Selective refusal of assistance by government aides<BR/>143. Blocking of lines of command and information<BR/>144. Stalling and obstruction<BR/>145. General administrative noncooperation<BR/>146. Judicial noncooperation<BR/>147. Deliberate inefficiency and selective noncooperation by enforcement agents<BR/>148. Mutiny<BR/>DOMESTIC GOVERNMENTAL ACTION<BR/>149. Quasi-legal evasions and delays<BR/>150. Noncooperation by constituent governmental units<BR/>INTERNATIONAL GOVERNMENTAL ACTION<BR/>151. Changes in diplomatic and other representation<BR/>152. Delay and cancellation of diplomatic events<BR/>153. Withholding of diplomatic recognition<BR/>154. Severance of diplomatic relations<BR/>155. Withdrawal from international organizations<BR/>156. Refusal of membership in international bodies<BR/>157. Expulsion from international organisations<BR/>THE METHODS OF NONVIOLENT INTERVENTION<BR/>PSYCHOLOGICAL INTERVENTION<BR/>158. Self-exposure to the elements<BR/>159. The fast (fast of moral pressure, hunger strike, satyagrahic fast)<BR/>160. Reverse trial<BR/>161. Nonviolent harassment<BR/>PHYSICAL INTERVENTION<BR/>162. Sit-in<BR/>163. Stand-in<BR/>164. Ride-in<BR/>165. Wade-in<BR/>166. Mill-in<BR/>167. Pray-in<BR/>168. Nonviolent raids<BR/>169. Nonviolent air raids<BR/>170. Nonviolent invasion<BR/>171. Nonviolent interjection<BR/>172. Nonviolent obstruction<BR/>173. Nonviolent occupation<BR/>SOCIAL INTERVENTION<BR/>174. Establishing new social patterns<BR/>175. Overloading of facilities<BR/>176. Stall-in<BR/>177. Speak-in<BR/>178. Guerrilla theatre<BR/>179. Alternative social institutions<BR/>180. Alternative communication system<BR/>ECONOMIC INTERVENTION<BR/>181. Reverse strike<BR/>182. Stay-in strike<BR/>183. Nonviolent land seizure<BR/>184. Defiance of blockades<BR/>185. Politically motivated counterfeiting<BR/>186. Preclusive purchasing<BR/>187. Seizure of assets<BR/>188. Dumping<BR/>189. Selective patronage<BR/>190. Alternative markets<BR/>191. Alternative transportation systems<BR/>192. Alternative economic institutions<BR/>POLITICAL INTERVENTION<BR/>193. Overloading of administrative systems<BR/>194. Disclosing identities of secret agents<BR/>195. Seeking imprisonment<BR/>196. Civil disobedience of "neutral" laws<BR/>197. Work-on without collaboration<BR/>198. Dual sovereignty and parallel government<BR/>This is available in Gene Sharp's book: "The Politics of Nonviolent Action", available fromThe War Resisters League, 339 Layfayette St. New York, N.Y. 10004 (212) 228-0450<BR/><BR/>[Back to Activism Resource Page]<BR/><BR/>[Back to Starhawk's ActivismAnonymousnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-62488896480623656872008-06-23T14:00:00.001+03:002008-06-23T14:00:00.001+03:00This comment has been removed by a blog administrator.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-7309929059139673041.post-86681727605181064702008-06-23T14:00:00.000+03:002008-06-23T14:00:00.000+03:00Please give us a reference for your claim about Re...Please give us a reference for your claim about Reb Yaakov. It makes no sense in light of everything else about him.Anonymousnoreply@blogger.com