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foreign policy • revolution in the arab world • revolution makers had been subtitled in Burmese and circulated clandestinely in the country. He thought the government would not dare to shoot monks. He was wrong. Dozens of people were killed, and thousands of monks and nuns were arrested; some of them were handed sentences of more than 60 years. Burma’s opposition fell silent again; elections were held in November, 2010, but brought the country only token change. There are still Burmese, however, willing to take risks for real democracy. Last year, 14 of them, most of them very young, gathered in a hotel conference room outside of Burma for a CANVAS workshop. They had been brought together by a veteran opposition activist who asked to be identified only by his nickname, K2. (The presence of a reporter and photographer was carefully negotiated to protect the participants’ safety: I could not identify the Burmese or mention the date or location of the workshop.) This was new ground for the Serbs—CANVAS had worked with Burmese exiles, but these were people who lived inside the country. The Serbs worried about the fact that the students did not know each other. Mistrust could be fatal. Popovic once taught a group that included both opposition party youth and nongovernmental groups from Zimbabwe. They were all against the dictator, Robert Mugabe—but they also hated each other. “Endless war,” was how he characterized it. In a country like Burma, people feared those they did not know. The Serbs thought that this could be trouble. And of course, Burma was not Ukraine. The less developed the democracy movement, the longer it takes for the gears to start turning. The countries whose activists had caught on the quickest, the Serbs said, were Georgia and Vietnam. The Burmese were more likely to respond like others from totalitarian countries had. “Belarus,” said Djinovic, shaking his head. “They were extremely tough to motivate—extremely passive. I couldn’t find the spark in their eyes.” And then there were the North Koreans: “They were great young students in a big hotel in Seoul,” Popovic told me. “We worked for two days and had no idea how the hell we were doing. People didn’t change the expression on their faces. They sat like monuments. It was awful.” With Africans, Latin Americans, and Georgians, the CANVAS trainers were loose and lively—“Serb style,” Popovic called it. With people from Asia, the Middle East and most of Eastern Europe, they tried to be more formal. But while the style needed adaptation, the curriculum stayed the 134
foreign policy • revolution in the arab world • revolution makers same. It was developed for the first two ongoing conflicts where they had worked, Zimbabwe and Belarus—places that differed in every possible way. Middle Eastern students, Djinovic said, sometimes argued that the strategies wouldn’t work in the Islamic world. But CANVAS’s only successes outside the former Soviet Union had come in Lebanon and the Maldives, both predominantly Muslim countries. When Popovic asked the Burmese what they hoped to learn from the week, their answers focused on two issues: mobilizing people and overcoming fear. “We are afraid of what we are doing,” said a tall man. “We have the ‘there is nothing we can do’ syndrome. We have never tasted freedom.” One young woman pointed out that the government considers any meeting of more than five people to be illegal. “Nonviolent struggle is very risky,” she said. The Burmese were exhibiting the most formidable challenge facing CANVAS in countries without a history of effective opposition: the passivity, fatalism, and fear of their citizens. CANVAS’s most useful lesson is how to dismantle this barrier. “At each workshop, someone comes to me and says, ‘Our case is totally different,’” Djinovic told the Burmese. There was nervous laughter. But the Burmese had a point: Anyone demented enough to roll a barrel with Than Shwe’s picture on it for the citizens of Rangoon to whack would be risking not a few hours in jail, but dozens of years. What could the Serbs possibly talk about A lot, it turned out. Some of the students said they had thought nonviolence meant passivity—morally superior, perhaps, but naive. Popovic framed the task in terms of Sun Tzu: “I want you to see nonviolent conflict as a form of warfare—the only difference is you don’t use arms,” he told them. This was new. He argued that whether nonviolence was moral or not was irrelevant: It was strategically necessary. Violence, of course, is every dictator’s home court. The Otpor founders also knew they could never win wide support with violence—every democracy struggle eventually needs to capture the middle class and at least neutralize the security forces. Over and over again, Djinovic and Popovic hammered at another myth: that nonviolent struggle is synonymous with amassing large concentrations of people. The Serbs cautioned that marches and demonstrations should be saved for when you finally have majority support. Marches are risky—if 135
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