In the autumn of 1989, the term “velvet revolution” was coined to describe a peaceful, theatrical, negotiated regime change in a small Central European state that no longer exists. So far as I have been able to establish, the phrase was first used by Western journalists and subsequently taken up by Václav Havel and other Czech and Slovak opposition leaders. This seductive label was then applied retrospectively, by writers including myself, to the cumulatively epochal events that had unfolded in Poland, Hungary, and East Germany, as in “the velvet revolutions of 1989.”
Twenty years later, in the summer of 2009, the Islamic Republic of Iran staged a show trial of political leaders and thinkers it accused of fomenting enghelab -e makhmali—that is, precisely, velvet revolution. Across the intervening years, dramatic events in places including Estonia, Latvia, Lithuania, South Africa, Chile, Slovakia, Croatia, Serbia, Georgia, Ukraine, Belarus, Kyrgyzstan, Lebanon, and Burma were tagged with variants of adjective + revolution. Thus we have read about singing (Baltic states), peaceful, negotiated (South Africa, Chile), rose (Georgia), orange (Ukraine), color (widely used, post-orange), cedar (Lebanon), tulip (Kyrgyzstan), electoral (generic), saffron (Burma), and most recently, in Iran, green revolution. Often, as in the original Czechoslovak case, the catchy labeling has been popularized through the interplay of foreign journalists and political activists in the countries concerned.
These events could, with widely varying degrees of plausibility, be described as attempts—by no means all of them successful—to make a 1989 kind of peaceful, negotiated regime change, including elements of mass protest, social mobilization, and nonviolent action. Velvet revolution, it seems, has not just a past but also a present and perhaps a future. Starting as the moniker for a single historical event—the velvet revolution in Czechoslovakia in 1989—it has cast off the definite article to become simply “velvet revolution”: the genus VR.
Painting with a deliberately broad brush, an ideal type of 1989-style revolution, VR, might be contrasted with an ideal type of 1789-style revolution, as further developed in the Russian Revolution of 1917 and Mao’s Chinese revolution. The 1789 ideal type is violent, utopian, professedly class-based, and characterized by a progressive radicalization, culminating in terror. A revolution is not a dinner party, Mao Zedong famously observed, and he went on:
A revolution is an uprising, an act of violence whereby one class overthrows another…. To right a wrong it is necessary to exceed proper limits, and the wrong cannot be righted without the proper limits being exceeded.
The 1989 ideal type, by contrast, is nonviolent, anti-utopian, based not on a single class but on broad social coalitions, and characterized by the application of mass social pressure—“people power”—to bring the current powerholders to negotiate. It culminates not in terror but in compromise. If the totem of 1789-type revolution is the guillotine, that of 1989 is the round table.
Nonviolent revolution feels to many like a contradiction in terms. For two hundred years, revolution has been associated with violence …
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