Practicing and Promoting Nonviolence: A Framework for Peace and Well-Being

Introduction: Nonviolence as a Path to Fundamental Peace and Happiness

Nonviolence is more than the absence of war – it is a way of life and a strategy for building Fundamental Peace, grounded in justice, freedom, and human dignity. This comprehensive vision of peace goes beyond silencing guns to dismantling the deeper causes of conflict, including structural violence (oppressive systems) and cultural violence (beliefs that normalize harm). In a truly peaceful society, happiness and well-being are core priorities, not afterthoughts. Research supports this linkage: a study of global data found that more peaceful societies tend to have higher levels of happiness, and vice versa. In other words, fostering collective well-being through nonviolent means creates a positive feedback loop – happier communities are more peaceful, and peaceful communities enable greater happiness.

Adopting nonviolence is both morally visionary and intensely practical. History shows that nonviolent movements can achieve profound change more effectively and sustainably than violence. Seminal research comparing over 300 campaigns found that nonviolent resistance campaigns succeeded about twice as often as violent insurgencies in achieving social or political goals. Why? Peaceful movements invite broader public participation and avoid the destructive backlash that violence provokes. Communities built on trust and inclusion also prove more resilient and prosperous than those ruled by fear, as cooperation replaces coercion. In our personal lives too, choosing patience over anger and empathy over hatred yields better relationships and a more meaningful life. These outcomes underscore that nonviolence “works” – it not only prevents suffering but also produces more democratic, lasting solutions.

To harness nonviolence as a pathway to global well-being, we must embrace it at every level of society. The World Happiness Foundation emphasizes that nonviolence must be practiced “in all its forms – physical, psychological, or structural”. This means cultivating peace within ourselves, in how we treat others day-to-day, and in the policies and institutions that govern us. It requires nothing less than replacing our current culture of violence – which treats conflict and domination as inevitable – with a culture of peace where dialogue, compassion, and justice are the norm. As Martin Luther King Jr. taught, “true peace is not merely the absence of tension, it is the presence of justice.” Nonviolence strives to bring that positive peace into being by addressing injustice and healing the root causes of violence.

Cultivating a Nonviolent Mindset: From Fighting to Co-Creating

Adopting nonviolence begins with a fundamental mindset shift. Modern society often approaches problems with a scarcity mentality, framing social change as a “fight” against what we fear – fighting poverty, combating crime, waging war on drugs. This mindset fixates on what we lack and whom we must resist, which can breed fear, competition, and burnout. A nonviolent paradigm instead embraces an abundance mindset, asking what we can create together in the spirit of shared prosperity and well-being. The World Happiness Foundation calls this vision Happytalism – a development paradigm focused not on endless struggle but on co-creating conditions for collective happiness, peace, and freedom. In practical terms, this means shifting from solely opposing what is wrong to actively modeling and building what is right. For example, rather than only “fighting inequality,” a nonviolent abundance approach also builds inclusive economic systems that uplift everyone. Instead of merely resisting corrupt politics, it models transparent, participatory governance at the community level.

This shift from fighting to co-creating is powerful. When we define our work by what we are for, not just what we are against, it unleashes creativity and hope. An abundance mindset recognizes that compassion, ideas, and resources exist to meet human needs – especially when we collaborate rather than compete. It replaces the zero-sum thinking of scarcity (“if they win, we lose”) with an understanding that we are interdependent and can find win-win solutions. This outlook is evident in practices like community gardening to address food insecurity or time-banking exchanges of services – efforts that solve problems by strengthening cooperation and trust instead of inflaming rivalries. By focusing on co-creation, modeling, and transformation, we tap into what Mahatma Gandhi called the “constructive program”: building the new world within the shell of the old, here and now.

Crucially, a nonviolent mindset also means rejecting the notion that violence is “just human nature” or unavoidable. We must **stop treating violence as inevitable or as “realism,” and stop romanticizing domination as strength. Violence persists largely because it has been normalized – society trains us to accept cruelty, to see enemies instead of human beings, and to prioritize weapons over wellness. Nonviolence calls us to denormalize violence by actively questioning these narratives. It reminds us that might does not make right, and that true strength lies in empathy and self-mastery, not in coercion. As one peace leader wrote, “A world addicted to violence will always find a reason to justify it. A world healing from violence will find a way to outgrow it.” In practical terms, this means refusing to accept excuses for harm and instead demonstrating that conflicts can be managed through law, dialogue, and mutual respect.

Finally, the nonviolent ethos begins within each person’s heart and mind. Inner transformation and interpersonal compassion are the soil from which nonviolent action grows. Cultivating inner peace, empathy, and mindfulness makes us less likely to cause or tolerate violence around us. Indeed, “non-violence begins within”: if we heal our own traumas and fears, we are less prone to lash out or seek control over others. This is why practices like meditation, mindfulness, and Nonviolent Communication (NVC) are often taught alongside activism – they build the emotional resilience and understanding needed to respond to pain with patience rather than rage. In sum, a nonviolent mindset is one of abundance, empathy, and co-creative courage. It trades the fight-or-flight reflex for a proactive commitment to model the change we seek. With this orientation in place, we can turn to the practical methods of nonviolent action that translate vision into reality.

The Spectrum of Nonviolent Tactics: Expression, Omission, Commission

Nonviolence is not passive – it is an active force expressed through countless tactics and methods. Researchers and practitioners have identified hundreds of nonviolent tactics that people have used to resist injustice, promote change, and build alternatives (Gene Sharp famously catalogued 198 methods, and recent studies have added many new 21st-century tactics). These tactics range from protests and marches to boycotts, strikes, sit-ins, hacktivism, and creating parallel institutions. To make sense of this rich toolbox, it helps to categorize tactics by what kind of action is being taken and how it produces change. One useful framework classifies nonviolent actions into three broad types – acts of expression, acts of omission, and acts of commission – each of which can be carried out in a confrontational (coercive) or a constructive (persuasive) manner. In simpler terms: we can say something, not do something, or do something new – and each of those actions can either put pressure on an opponent or appeal to their conscience/offer solutions. The chart below outlines this framework with examples:

Type of Action	Confrontational (Coercive) Tactics – pressure or disrupt to force change –	Constructive (Persuasive) Tactics – appeal, reward, or model to inspire change –
Expression (Saying something)Actions that express dissent or values publicly.	Protest and Nonviolent Persuasion: Communicative acts that criticize, dramatize, or challenge injustice to put moral and public pressure on violators.Examples: marches and rallies; picketing or vigils at sites of power; wearing protest symbols; mass petitions; street theater and satirical demonstrations that shame or expose wrongdoing. These actions send a loud message that “We do not consent” – they mobilize public opinion and erode the legitimacy of violence or oppression.	Appeal and Dialogue: Communicative acts that invite reflection or empathy, aiming to sway hearts and minds (including those of opponents or the broader community).Examples: formal statements and open letters; peace education campaigns; interfaith prayer services (e.g. multi-religious “pray-ins” appealing to shared values); art and music for peace (murals, songs conveying hope); humor and satire that undercut fear; offering flowers or gifts to soldiers or adversaries. These tactics model the compassion and understanding they wish to see, often softening attitudes and opening space for dialogue rather than confrontation.
Omission (Not doing something)Actions that withhold cooperation or refuse certain behaviors.	Noncooperation: Deliberate refusal to continue business as usual, in order to disrupt the status quo and impose costs on injustice.Examples: economic boycotts (refusing to buy or sell to withdraw resources from a system of harm); labor strikes (“downing tools” to halt production until conditions change); civil disobedience of unjust laws (openly defying rules to block their enforcement); social noncooperation (shunning corrupt officials or institutions). Noncooperation is a powerful coercive lever – by “not doing” what oppressors expect, people remove the pillars that violence and tyranny depend on.	Refraining: A less common but potent constructive omission – activists voluntarily halt or suspend a protest action as a gesture of goodwill or to persuade the opponent.Examples: declaring a temporary cease-fire or pause in demonstrations to encourage negotiations; ending a boycott after partial concessions as a reward/incentive; Gandhian “hartal” fasts or days of silence to invite the opponent’s conscience. Refraining tactics say “We choose to stop our pressure, conditionally, to give peace a chance.” They can de-escalate a conflict and appeal to the opponent’s better nature, signaling trust-building. (Historically, Gandhi sometimes suspended civil disobedience campaigns upon signs of progress – using restraint as a persuasive tool.)
Commission (Doing or creating something)Actions that intervene or introduce new behavior into the situation.	Disruptive Intervention: Direct actions that physically or materially disrupt ongoing unjust activities, thereby forcing change or at least drawing attention.Examples: sit-ins occupying segregated or illicit spaces (blocking “business as usual” to make oppression untenable); human blockades and barricades that nonviolently obstruct operations (e.g. blocking access to a weapons factory); cyber disobedience or hacktivism to expose secrets (whistleblowing leaks of classified abuses, website defacements to protest censorship); die-ins or other dramatic interruptions of public events. These tactics grab the wheel of history, directly interrupting harmful processes. They often involve personal risk and confrontational courage to say “We will stop this with our bodies, if need be.”	Creative Intervention: Direct actions that model and build alternatives, or creatively transform the conflict environment, offering a compelling preview of a better way.Examples: forming parallel institutions that meet community needs peacefully – alternative economies like local currencies or barter networks to reduce dependence on exploitative systems, or community-run “free schools” and clinics where the state fails; establishing peace zones or sanctuaries that forbid weapons (as some villages have done amid civil wars); holding mock elections or people’s assemblies to demonstrate democratic processes; Critical Mass bicycle rides reclaiming streets for eco-friendly transport. Even small creative acts count: planting trees in a degraded area (“guerilla gardening”), or the iconic image of protesters putting flowers in soldiers’ rifle barrels – all are constructive interventions. These tactics “prefigure” the future by living as if the peaceful, just society already exists. They persuade by example, showing that “another world is possible” and inviting others to join in building it.

How do these tactics create change? Confrontational tactics (protest, noncooperation, disruption) work by nonviolent coercion – they raise the cost of oppression or disrupt it until those in power are compelled to negotiate or relent. Persuasive tactics (appeals, refraining, constructive programs) work by attraction and moral influence – they reduce fear, win hearts, and demonstrate solutions, so that opponents and bystanders choose to support change. Both approaches are vital. In fact, many effective nonviolent movements skillfully combine pressure and persuasion, confronting injustice while also offering a positive way forward. For example, civil rights activists in the U.S. not only staged protests and sit-ins to disrupt segregation, but also organized voter registration drives, created freedom schools, and practiced beloved community in their meetings – blending “Resist and Build”.

It’s important to note that these methods are highly adaptable. One tactic can often be used in either a more coercive or a more persuasive manner depending on context. A protest march, for instance, might feel confrontational with angry chants and civil disobedience, or it might be framed as a peaceful candlelight vigil appealing to conscience. Nonviolent strategists choose tactics to fit their goals, audience, and principles. The richness of the nonviolent “toolbox” – now spanning hundreds of tactics catalogued in research – allows movements to innovate. In recent years, activists have even leveraged digital tools for creative expression (think of hashtag campaigns and hackathons for social causes). The key is that all these diverse methods share a refusal to inflict physical harm. Instead, they use the power of people – their numbers, their solidarity, their ingenuity and sacrifice – as the force for change.

Strategies for Individuals: Living Nonviolence Daily

Practicing nonviolence is not only for activists in movements; it begins with how each of us conducts our daily life and relationships. Individuals can be powerful agents of peace by embodying nonviolent values in small but meaningful ways. As the old saying goes, “peace begins at home” – indeed, research in peaceful societies shows that everyday interactions rooted in respect and kindness are the building blocks of lasting peace. Here are some practical ways individuals can cultivate nonviolence in daily life:

• Practice Inner Peace and Empathy: Commit to “regulating your own nervous system” – that is, manage your anger and fear mindfully so you don’t pass pain forward to others. Techniques like mindfulness meditation, deep breathing, or prayer can help one respond to stress with calm. By healing our inner wounds and practicing forgiveness, we break the cycle of hurting others due to our own hurt. As one guide puts it, meet pain without transmitting it. This inner discipline makes us less likely to react violently or spitefully when conflicts arise.
  
• Use Nonviolent Communication (NVC): In disagreements, strive to listen actively and speak without hatred or blame. Marshall Rosenberg’s NVC method teaches using “I” statements, expressing feelings and needs, and empathizing with the other’s perspective. By refusing to dehumanize those we disagree with, and instead appealing to shared values, we can stand up for what’s right without turning the other person into an “enemy”. For example, if a coworker offends you, you might calmly explain how their words affected you and ask for a change, rather than insulting them back. This approach defuses conflict and often inspires mutual respect.
  
• Small Daily Acts of Nonviolence: Embrace everyday opportunities to choose patience, kindness, and respect over aggression. This can be as simple as listening respectfully to someone with a different opinion, showing kindness to a stranger, or resolving family disagreements through dialogue instead of yelling. These “small acts of non-violence” – patience over anger, empathy over judgment – lead to better relationships and a more meaningful life. They also set a quiet example that can influence others around you. For instance, children who see parents solve problems with calm discussion (not shouting or hitting) learn that conflicts don’t require violence.
  
• Refuse to Participate in the Culture of Violence: As an individual, you can denormalize violence by being mindful of what you consume and how you speak. This might mean challenging casual statements of hate or dehumanization when you hear them – if friends make cruel jokes about a certain group, respectfully say you’re uncomfortable with that language. It also means being critical of entertainment or media that glorify brutality; you might choose to support media that promote understanding instead. On social media, practice digital nonviolence: don’t engage in online harassment, and intervene by reporting or countering bullying and misinformation with facts and empathy. By refusing to laugh at violence or accept “boys will be boys” excuses, you chip away at its cultural acceptance.
  
• Stand Up for Justice – Nonviolently: Being nonviolent doesn’t mean being passive in the face of wrong. Individuals should “stand for universal values” like human rights and fairness. In practical terms, this could mean becoming a bystander-activist: if you witness someone being harassed or marginalized, you can intervene safely (for example, using de-escalation techniques or offering support to the victim). It could also mean speaking truth to power in nonviolent ways – writing letters to officials, signing petitions, or blowing the whistle on wrongdoing in your workplace or community. The key is to hold leaders (and ourselves) accountable without resorting to threats or abuse. For instance, if local policies are harming people, organize respectfully to voice concerns at city meetings or through community groups.
  
• Be a “Conscious Catalyst” of Well-Being: The World Happiness Foundation talks about training millions of “happiness catalysts” – individuals who spread positive change in their circles. Each of us can be such a catalyst by promoting well-being and compassion in whatever roles we occupy. If you’re a teacher, you can incorporate lessons on empathy and conflict resolution in the classroom. If you’re a business leader, you can adopt inclusive, fair practices that prioritize people over profit (e.g. fair wages, dialogue with employees to address grievances nonviolently). If you’re a parent, you can teach your children values of sharing, inclusion, and understanding. Even simply prioritizing your own mental health – and encouraging friends to do the same – is a nonviolent act, since mental and emotional well-being are prerequisites for a non-violent society. A peaceful mind is less likely to resort to aggression. By spreading tools for mindfulness, stress relief, and healing (from yoga classes to peer counseling or support groups), individuals help build the resilience that inoculates communities against violence.
  

In essence, practicing nonviolence as an individual comes down to living with integrity, empathy, and courage in everyday life. Each person’s consistent example of nonviolent values – however modest – contributes to a broader culture where violence is no longer seen as the default answer. As research on peaceful communities shows, peace is sustained by millions of daily positive interactions outweighing negative ones. Every time you choose understanding over aggression, you add to that balance. By making nonviolence a personal habit, we each help “be the change” and lay the groundwork for larger social transformations.

Strategies for Communities: Building a Culture of Peace and Justice

While individual action is critical, nonviolence truly flourishes when communities organize together. Communities – whether neighborhoods, schools, workplaces, or entire societies – can adopt strategic models of engagement to promote peace and justice. Below are key approaches for practicing and spreading nonviolence at the community level, along with practical examples:

• Peace Education and Dialogue Programs: A community committed to nonviolence invests in education and open dialogue to address conflicts before they escalate. This might involve instituting programs in schools to teach conflict resolution, empathy, and peace history (so that young people learn about heroes of peace, not just war). It could also mean community dialogue circles where people from different backgrounds regularly come together to share perspectives and address grievances constructively. For example, some cities have created “peace committees” or mediation centers where trained facilitators help neighbors settle disputes (from land conflicts to ethnic tensions) through dialogue and mutual understanding. These initiatives align with the UN’s call to build a “culture of peace” by tackling root causes of conflict through conversation, education, and tolerance. They denormalize violence by showing that problems can be solved with words and listening, not fists or weapons.
  
• Collective Nonviolent Campaigns: When injustice persists, communities can organize nonviolent resistance campaigns to push for change. Using the tactics from the spectrum above, groups can strategically apply pressure on authorities or harmful actors without violence. For instance, residents might launch a boycott campaign against a company polluting their water, refusing to buy its products until it changes practices – an economic noncooperation tactic. Workers in a factory might coordinate a strike or “sick-in” to demand fair wages (as French police did with a mass sick-out to protest conditions). Tenants facing evictions could stage sit-ins or rent strikes to halt unjust displacement. The key is planning these actions carefully: mapping out goals, ensuring broad participation, and training participants in nonviolent discipline. Research shows that such mass civil resistance can topple dictators and oppressive policies, especially when it maintains nonviolent discipline and inclusivity. A community campaign can also involve dilemma actions that put the opponent in a lose-lose moral spot – for example, protesters might carry out a humorous stunt or offer flowers, so if authorities crack down they look bad, but if they don’t, the protest’s message spreads. By coming together in these creative ways, communities assert their power and affirm that change can be achieved without armed struggle.
  
• Building Parallel Institutions (“Constructive Program”): One of the most transformative community strategies is to create alternative institutions that directly fulfill needs or embody justice, reducing reliance on violent or oppressive systems. This approach, often called constructive program or prefigurative action, allows people to “live the future now.” For example, in areas with distrust of armed police, residents might form unarmed community safety patrols or restorative justice circles to handle disputes, thus reducing violence and showing a model of community-based security. In a village suffering from structural violence like extreme poverty, locals might start a cooperative business or credit union to provide fair livelihoods, undermining exploitative lenders. During India’s struggle for independence, Gandhi encouraged communities to establish their own schools, weave their own cloth, and govern themselves in villages – demonstrating self-reliance outside the colonial system. Today, we see experiments like community-run “food banks” or urban gardens in food deserts (addressing economic injustice peacefully) and “time banks” where neighbors trade skills without money. Each of these is a concrete step toward a nonviolent economy and society. By de-normalizing the idea that we must depend on hierarchical, often violent structures, communities prove that ordinary people can organize to meet their needs in cooperative, equitable ways. These constructive projects also build unity and skills that make the community more resilient in the face of crises.
  
• De-normalizing Violence in Cultural Norms: Changing laws and institutions is vital, but lasting peace also requires changing cultural attitudes. Communities can lead by example in rejecting the normalization of violence. How? One way is through public awareness campaigns that shift attitudes. For instance, community leaders and youth might organize events to publicly condemn domestic violence or gang violence, coupled with workshops on healthy masculinity, conflict resolution, and healing trauma. Some cities have done gun buy-back programs alongside art installations of melted firearms, sending the message that guns have no place in a happy community. In the media sphere, local journalists, artists, and influencers can be encouraged to highlight stories of cooperation and empathy rather than sensationalizing violence. As noted in a study of one peaceful nation, even the tone of news reporting and political rhetoric avoided demonizing others – reflecting deliberate care in language across society. Communities can foster this by celebrating peacemakers and helpers publicly (through awards, community spotlights) and by not giving hate a platform. Another tactic is establishing violence-free zones: for example, a network of “safe spaces” (schools, churches, community centers) where conflicts must be handled peacefully and where anyone can seek refuge if they feel threatened. This creates a tangible sense that, in this community, violence is out of bounds. Over time, such efforts shape new norms – much as social campaigns changed norms on drunk driving or smoking by treating them as socially unacceptable. Here the goal is to make aggression, bullying, and prejudice deeply uncool, while empathy, inclusion, and dialogue are valued.
  
• Bridging Divides and Fostering Inclusion: Violence often feeds on polarization – the “us vs. them” mentality. Communities can counter this by actively building bridges between groups. Interfaith councils, interracial task forces, cross-cultural festivals, and joint volunteer projects are ways to bring people together across lines of difference. When neighbors collaborate on a common goal (like cleaning up a park or responding to a natural disaster), they build trust and break down the stereotypes that fuel violence. One concrete model is the idea of a “Community Peacebuilding Dialogues” where, say, police officers and young activists regularly meet in a safe setting to share concerns and humanize each other, preventing cycles of protest and repression. Another example: in conflict-torn regions, Peace Committees consisting of members from all sides have been formed to address flashpoints (such as in Kenya after the 2007 election violence, local peace committees helped intervene and stop revenge attacks). These efforts reduce the likelihood of violence by ensuring that relationships are in place to manage conflicts constructively. A community rich in cross-cutting relationships is much harder to divide into warring camps. Inclusion is also key at the institutional level: ensuring diverse representation in decision-making (youth, minorities, marginalized voices) so that no group feels voiceless and turns to violence out of frustration. Studies confirm that societies with more equality and social support have fewer internal conflicts. Thus, pursuing inclusion and justice – for example, through community advocacy for equitable policies – is itself a form of nonviolent peacebuilding.
  
• Advocating Policy Change Away from Violence: Communities can influence the broader society by pushing their governments and institutions to replace violent practices with compassionate ones. This might involve campaigns to reduce militarization – for instance, urging local police to adopt de-escalation training and unarmed responders (for mental health crises) instead of aggressive tactics. It could mean lobbying for reallocating public budgets from weapons and jails to education, health, and welfare programs, echoing the message that “the world is over-armed and peace is under-funded”. Some communities declare themselves in support of global treaties (like nuclear weapon bans or anti-war resolutions) to pressure national leaders. Others work on restorative justice initiatives, convincing schools or courts to handle wrongdoing through mediation and restitution rather than harsh punishment. Every step that institutionalizes compassion and fairness helps de-normalize the idea that force is the go-to solution. For example, a city that establishes a Truth and Reconciliation Commission to address a history of racial violence is replacing a legacy of repression with one of truthful, healing nonviolence. Over time, these local policy changes can add up. The World Happiness Foundation speaks of evolving from “United Nations to United People” – meaning that peace cannot be left to diplomats alone; it must be co-created from the ground up. When communities pioneer nonviolent policies, they send a powerful signal that people will no longer consent to violence in their name.
  

Conclusion: Toward a World of Peace and Well-Being

The practices above form a practical, handbook-style framework that individuals and communities can use to make nonviolence a reality. By integrating hundreds of nonviolent tactics – from protests and strikes to alternative institutions and education – with an abundance mindset, we shift from a paradigm of fighting and resisting to one of co-creating, modeling, and transforming our world. In doing so, we actively de-normalize violence at every turn: in our own hearts, in our cultural narratives, and in our social structures. We replace it with norms of empathy, justice, and shared happiness.

This journey is both challenging and deeply rewarding. Nonviolence asks us to have faith in the best of humanity – to believe, as Dr. King did, that unarmed love is “the only way to ultimately overcome” and that hate cannot drive out hate. Yet nonviolence is far from naive. It is often called “a hard-nosed realism of hope”: it recognizes that lasting safety and happiness come not from dominating others, but from building conditions where everyone can thrive. Indeed, empirical evidence and historical experience align with this truth: societies that prioritize well-being, fairness, and dialogue tend to be more peaceful and stable. Conversely, violence and coercion breed only fear, resentment, and more violence.

The World Happiness Community envisions a future where Fundamental Peace – peace built on freedom, consciousness, and happiness – is the norm, not the exception. Achieving this means each of us becoming a guardian of that peace in our own sphere, and all of us working together to transform our communities. The framework in this guide is a starting point: use it to spark ideas, to plan initiatives, and to inspire others. Create study circles to learn nonviolent tactics and their successful examples. Encourage local organizations to adopt these practices and principles. Share stories of nonviolence working, because hope is contagious.

Above all, lead by example. When nonviolence becomes a living practice – when we consistently choose respect over rage, creativity over cruelty, and justice over indifference – it spreads. Bit by bit, the “normal” in society shifts from violence to compassion. As one manifesto declared, “Humanity must stop treating violence as inevitable… We must stop calling it ‘realism.’”. Instead, we embrace the truly realistic path: addressing our problems at their roots and holding fast to our shared humanity.

In a world where nonviolence is the beating heart of our global community, future generations will inherit a legacy of friendship, cooperation, and love. They will live free from fear and full of joy, grateful that we chose construction over destruction. This is not utopia – it is an attainable horizon, built one action at a time. Let us continue to aspire and act, so that the light of Fundamental Peace and global happiness grows brighter with each passing day.

In the words of the World Happiness Foundation’s call: Walk the path of peace, compassion, and love. Choose love as a strategy. Commit to life. By following this framework of nonviolence, we co-create a world where conflict is transformed, not through domination, but through understanding – a world finally turning the page from a history of violence to a future of collective well-being and sustainable peace for all.

Sources:

• World Happiness Foundation – Embracing Non-Violence: A Vision for Global Peace and Happiness
  
• World Happiness Foundation – Societies free from military tyranny begin with the de-normalization of violence
  
• Erica Chenoweth & Maria Stephan – Why Civil Resistance Works: The Strategic Logic of Nonviolent Conflict (study of 1900–2006 campaigns)
  
• Aribe, S.G. Jr. & Panes, J.M. – Will State of Happiness Assure Global Peace? (2019 quantitative study)
  
• ICNC Monograph – Civil Resistance Tactics in the 21st Century (updated taxonomy of nonviolent tactics)
  
• Greater Good Science Center – What Can We Learn from the World’s Most Peaceful Societies? (on daily interactions and culture of peace)
  
• United Nations – Declaration on a Culture of Peace (A/RES/53/243, 1999) and International Day of Non-Violence resolution (2007)
  
• World Happiness Foundation – Fundamental Peace and Happytalism frameworks, and Luis Miguel Gallardo’s writings on peace and interdependence.