action described in the preceding section, such a procedure might be
called "hate without violence." It would probably be better to call it
"non-violence by necessity."

The group using non-violence under such circumstances might have in view
one of three purposes. It might hope through its display of opposition
and its own suffering to appeal to the sense of fair play of the group
that was oppressing it. However, such a hope can exist only in cases
where the two opposing parties have a large area of agreement upon
values, or homogeneity, and would have no basis when the oppressing
group looked upon the oppressed as completely beneath their
consideration. It is unlikely that it would have much success in
changing the policy of a nation which consciously chose to invade
another country, although it might affect individual soldiers if their
cultural background were similar to that of the invaded people.[28]

An invader usually desires to gain something from the invaded people. In
order to succeed, he needs their cooperation. A second way of thwarting
the will of the invader is to refuse that cooperation, and be willing to
suffer the penalties of such refusal. Since the invaded territory would
then have no value, the invader might leave of his own accord.

A third possibility is for the invaded people to employ sabotage and
inflict damage upon the invader in the belief that his invasion can be
made so costly that it will be impossible for him to remain in the
conquered territory. Such sabotage easily merges into violence.

In the preceding paragraphs, the enemy of the group using non-violence
has been referred to as the "invader," because our best examples of this
type of non-violent opposition are to be found in the histories of