by Kate Laverty
Nonviolence is often spoken of in the context of human conflict, but its scope is far broader. To live non-violently is to reject harm in all its forms—including the harm we inflict on the natural world.
As I water the plants in our community garden in Forthspring, and tenderly feed the olive trees from Palestine we’re keeping safe for our partners in Gairdin An Phobail, I am reminded that climate change, deforestation, pollution, and mass extinction are not merely environmental issues; they are forms of violence. They are violations of our sacred relationship with the Earth and with each other.
Pope Francis, in Laudato Si’, his landmark encyclical on the environment, writes:
“The earth herself, burdened and laid waste, is among the most abandoned and maltreated of our poor… We have forgotten that we ourselves are dust of the earth.”
His words call us to recognize ecological degradation not just as a crisis of the planet, but as a moral failure—a betrayal of our interconnectedness. In this light, ecological action becomes an act of nonviolence: a commitment to preserving life, honouring creation, and repairing harm.
Islamic perspectives also offer profound insight into this ethic of care. Renowned scholar and peace activist Maulana Wahiduddin Khan, a Muslim practitioner of nonviolence, taught:
“Violence begins when man sees himself as master, not servant, of the world.”
He urged Muslims to embrace rahma—compassion—as the lens through which to relate not just to other people, but to all living beings. In the Qur’an, humans are called khalifah—stewards of the Earth. Stewardship implies responsibility, humility, and restraint. It is a sacred trust, not a license to dominate or destroy. I am mindful of this as I stand with the loppers in in our community garden in Forthspring, preparing to prune back brambles which have overtaken the pathway – every cut must be intentional.
The violence we do to the environment mirrors the violence we allow in our societies: exploitation, neglect, and short-term thinking at the cost of long-term peace. The burning of fossil fuels, the razing of forests, the poisoning of waters—all stem from the same root causes as interpersonal violence: greed, disconnection, and disregard for life.
Practising nonviolence for the Earth
If we accept that ecological destruction is a form of violence, then we must also accept that ecological protection is a form of nonviolent resistance. The methodologies of nonviolence—well established in social justice movements—can guide our response to the climate crisis.
In Kingian Nonviolence, developed from the teachings of Dr. Martin Luther King Jr., six core principles form the foundation of practice. Among them:
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Nonviolence seeks to defeat injustice, not people
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Nonviolence chooses love instead of hate
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Nonviolence believes the universe is on the side of justice
These principles challenge us to confront the systemic roots of environmental harm—colonialism, capitalism, and extractivism—without turning to dehumanization or despair. They encourage creative, disciplined action: organizing, educating, lobbying, marching, blockading, and building alternative systems rooted in equity and care.
Nonviolence is not passive—it is active resistance rooted in moral courage. Movements like Extinction Rebellion, Fridays for Future, and countless Indigenous-led land protection campaigns are expressions of this active, compassionate resistance. They use tactics such as civil disobedience, symbolic protest, community organizing, and storytelling to call attention to the urgency of climate justice.
Another methodology—Gandhian Satyagraha (truth-force)—calls us to live in alignment with truth, even when it means sacrifice. For Gandhi, nonviolence was a way of life grounded in simplicity, humility, and service. Applied to climate change, it urges us to reduce our consumption, live closer to the Earth, and reject systems that thrive on domination and excess.
A revolutionary kindness
To practice nonviolence in the age of climate collapse is to live differently. It is to advocate for sustainable systems, to support climate justice movements, to hold corporations and governments accountable, and to make personal choices that reflect reverence for the Earth. It is also to listen—to indigenous wisdom, to frontline communities, and to young people crying out for a liveable future.
Thich Nhat Hanh, a Zen Buddhist monk and peace activist., wrote that “When we harm the Earth, we harm ourselves. The Earth is not just our environment. The Earth is us.”
The same forces that exploit the planet also exploit people. Environmental nonviolence is therefore deeply entwined with social justice.
And perhaps more than anything, nonviolence calls us to believe that healing is possible—not only between people, but between humanity and the Earth. By living with intention, compassion, and courage, we help craft a future rooted in justice and peace for all beings.
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As reported in Nonviolent News 328, Kate Laverty as director of Forthspring Intercommunity Group in Belfast is working for it to become the Nonviolence Institute in Northern Ireland. https://innatenonviolence.org/wp/2025/04/01/readings-in-nonviolence-nonviolence-and-plans-for-a-nonviolence-institute-in-belfast/ You can contact her at phone 07746984833 or email director@forthpsring.com