Throughout the novel, Robin struggles with the question of whether it is morally permissible to use violence to combat colonialist oppression perpetrated by the British Empire. When Robin first meets his half-brother, Griffin, he is put off by Griffin’s willingness to use violence to advance the Hermes Society’s fight against the British empire. Robin even temporarily quits the Hermes Society when Griffin asks to use Robin’s room as a hiding place for explosives. At that point, Robin is so opposed to violence as a means of resistance and struggle that he quits the Hermes Society as a way to avoid becoming complicit in any potential violence.
Robin’s views toward violence change as the novel continues. After Robin learns that the British empire plans to invade China, he begins to suspect that the British empire won’t be swayed by words or by nonviolent resistance alone. Instead, Robin thinks the British Empire will only listen to violence because violence is the only language that the empire understands. As Robin becomes increasingly comfortable with violence as a tool to effect change, he decides that he is comfortable with allowing the Westminster Bridge to collapse, even though that collapse will cause several civilian casualties. Professor Chakravarti challenges Robin by citing the concept of ahimsa, which is often translated as “nonviolence.” According to Professor Chakravarti, ahimsa allows for exceptions to nonviolence if violence is pursued as a last resort in a war that is fought for a greater cause. He says that Robin’s violence has become personal, though, because it is a vindictive act against the British empire. According to Professor Chakravarti, that means Robin’s actions don’t satisfy the conditions or ahimsa, and Professor Chakravarti refuses to take part. Professor Chakravarti’s actions suggest that violence has its place, even in otherwise nonviolent protests—but only under very specific circumstances.
At the end of the novel, Robin and several others sacrifice their lives to deal a significant blow to the British Empire by causing all of the silver bars in Babel to self-destruct, a final act will destroy countless buildings and roads and presumably kill several civilians as well. At that point, the novel suggests Robin has resorted to violence as a last resort to selflessly support a greater, just cause. Through Robin’s changing thoughts on using violence, the novel argues that violence becomes a morally permissible tactic to battle injustice if one pursues it without selfish motivations and in support of a greater and morally just cause.
Violence and Nonviolence ThemeTracker
Violence and Nonviolence Quotes in Babel
It never occurred to Robin to run, not then, and not once in the weeks that followed. Some other child might have been frightened, might have seized the first chance to escape into London’s streets. Some other child suited to better, kinder treatment might have realized that such nonchalance on the part of adults like Mrs Piper, Mr Felton, and Mr Chester to a badly bruised eleven-year-old was frightfully wrong. But Robin was so grateful for this return to equilibrium that he couldn’t find it in himself to even resent what had happened.
After all, it never happened again. Robin made sure it did not. He spent the next six years studying to the point of exhaustion. With the threat of expatriation looming constantly above him, he devoted his life to becoming the student Professor Lovell wanted to see.
Clearly Ramy wanted to fight – his fists were clenched, his knees bent in preparation to spring. If Mark drew any closer, this night would end in blood. So Robin began to run. He hated it as he did so, he felt like such a coward, but it was the only act he could imagine that didn’t end in catastrophe. For he knew that Ramy, shocked, would follow. Indeed – seconds later he heard Ramy’s footsteps behind him, his hard breathing, the curses he muttered under his breath as they sprinted down Holywell.
‘Britain is the only place where I’ve ever seen silver bars in wide use,’ said Robin. ‘They’re not nearly so popular in Canton, or, I’ve heard, in Calcutta. And it strikes me – I don’t know, it seems a bit strange that the British are the only ones who get to use them when the Chinese and Indians are contributing the crucial components of their functioning.’
‘But that’s simple economics,’ said Professor Lovell. ‘It takes a great deal of cash to purchase what we create. The British happen to be able to afford it. We have deals with Chinese and Indian merchants too, but they’re often less able to pay the export fees.’
English did not just borrow words from other languages; it was stuffed to the brim with foreign influences, a Frankenstein vernacular. And Robin found it incredible, how this country, whose citizens prided themselves so much on being better than the rest of the world, could not make it through an afternoon tea without borrowed goods.
‘I’d like for us to start anew. A clean slate for you, a renewed commitment on my part to be a better guardian. We’ll pretend the past few days never happened. We’ll put the Hermes Society, and Griffin, behind us. We’ll think only of the future, and all the glorious and brilliant things you will achieve at Babel. Is that fair?’
Robin was momentarily struck dumb. To be honest, this was not a very large concession. Professor Lovell had only apologized for being, occasionally, somewhat distant. He hadn’t apologized for refusing to claim Robin as a son. He hadn’t apologized for letting his mother die.
Still, he’d made a greater acknowledgment of Robin’s feelings than he’d ever done, and for the first time since they’d boarded the Merope, Robin felt that he could breathe.
‘Yes, sir,’ Robin murmured, for there was nothing else to say.
It sounded so abstract – just categories of use, exchange, and value – until it wasn’t; until you realized the web you lived in and the exploitations your lifestyle demanded, until you saw looming above it all the spectre of colonial labour and colonial pain.
‘It’s sick,’ he whispered. ‘It’s sick, it’s so sick . . .’
‘But it’s just trade,’ said Ramy. ‘Everyone benefits; everyone profits, even if it’s only one country that profits a good deal more […] Free trade. This was always the British line of argument – free trade, free competition, an equal playing field for all. Only it never ended up that way, did it? What ‘free trade’ really meant was British imperial dominance, for what was free about a trade that relied on a massive build-up of naval power to secure maritime access?’
Professor Lovell’s voice emerged as one of the most hawkish among his interlocutors. Initially, Robin had conceived a silly, baseless hope that perhaps this war was not Professor Lovell’s idea, and that perhaps he had been urging them to stop. But Professor Lovell was quite vocal, not only on the many benefits of such a war (including the vast linguistic resources that would then be at his disposal), but about the ease with which the ‘Chinese, languid and lazy, with an army without one iota of bravery or discipline, might be defeated’. His father had not simply been a scholar caught up in trade hostilities. He had helped design them.
How had Jardine, Matheson, and Lovell known negotiations in Canton would break out in hostilities more than two years ago?
But that was obvious. They’d known because this was their intent all along. They wanted hostilities because they wanted silver, and without some miraculous change in the Qing Emperor’s mind, the only way to get that was to turn their guns on China. They’d planned on war before they had even set sail.
‘But this is war,’ said Letty. ‘Surely that’s different, surely that’ll provoke outrage—’
‘What you don’t understand,’ said Ramy, ‘is how much people like you will excuse if it just means they can get tea and coffee on their breakfast tables. They don’t care, Letty. They just don’t care.’
We’re trying to track the number of languages still spoken around the world, and where they’re dying out. And there are a good deal of languages which are dying […] I think it’s not inconceivable that one day, most of the world will speak only English.’ She sighed, looking up at the map. ‘I was born a generation too late. It’s not so long ago that I might have grown up around Gaelic.’
‘But that would destroy silver-working,’ said Robin. ‘Wouldn’t it? It’d collapse the linguistic landscape. There would be nothing to translate. No differences to distort.’
‘But that’s the great contradiction of colonialism.’ Cathy uttered this like a simple matter of fact. ‘It’s built to destroy that which it prizes most.’
‘You can’t appeal to their inner goodness. I have never met an Englishman I trusted to do the right thing out of sympathy.’
‘Well,’ said Robin, ‘there’s Letty.’
‘Yes,’ said Anthony after a pause. ‘I suppose there’s Letty. But she’s a rare case, isn’t she?’
‘Then what’s our path forward?’ asked Robin. ‘Then what’s the point of any of this?’
‘The point is to build a coalition,’ said Anthony. ‘And it needs to include unlikely sympathizers.’
There was no future down this path. She saw this now. She’d been duped, strung along in this sickening charade, but this ended in only two ways: prison or the hangman. She was the only one there who wasn’t too mad to see it. And though it killed her, she had to act with resolve – for if she could not save her friends, she had at least to save herself.
We, the students of the Royal Institute of Translation, demand Britain cease consideration of an unlawful war against China. Given this government’s determination to initiate hostilities and its brutal suppression of those working to expose its motives, we have no other option to make our voices heard than to cease all translation and silver-working services by the Institute, until such time as our demands are met. We henceforth declare our strike.
‘You know,’ said Professor Chakravarti, ‘you know, one of the most commonly misunderstood Sanskrit concepts is ahimsa. Nonviolence.’
‘I don’t need a lecture, sir,’ said Robin, but Professor Chakravarti spoke over him.
‘Many think ahimsa means absolute pacifism, and that the Indian people are therefore a sheepish, submissive people who will bend the knee to anything. But in the Bhagavad Gita, exceptions are made for a dharma yuddha. A righteous war. A war in which violence is applied as the last resort, a war fought not for selfish gain or personal motives but from a commitment to a greater cause.’ He shook his head. ‘This is how I have justified this strike, Mr Swift. But what you’re doing here is not self-defence; it has trespassed into malice. Your violence is personal, it is vindictive, and this I cannot support.’