NVC Nonviolent Communication on Wikipedia

Written By Elizabeth Mahaney

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Marshall Rosenberg lecturing in a Nonviolent Communication workshop (1990)

Nonviolent Communication (abbreviated NVC, also called Compassionate Communication or Collaborative Communication) is an approach to nonviolent living developed by Marshall Rosenberg beginning in the 1960s.[1][2][3]

NVC is based on the assumption that all human beings have capacity for compassion and empathy and that people only resort to violence or behavior harmful to others when they do not recognize more effective strategies for meeting needs.[4]

NVC theory supposes that all human behavior stems from attempts to meet universal human needs, and that these needs are never in conflict; rather, conflict arises when strategies for meeting needs clash. NVC proposes that people should identify shared needs, which are revealed by the thoughts and feelings surrounding these needs, and then they should collaborate to develop strategies and make requests of each other to meet each other's needs. The goal is interpersonal harmony and learning for future cooperation.[5]

NVC aims to support change on three interconnected levels: within self, between others, and within groups and social systems. NVC is taught as a process of interpersonal communication designed to improve compassionate connection to others. Practitioners also emphasize that it can have many beneficial "side effects" as a spiritual practice, as a set of values, as parenting best practices, as a tool for social change, as a mediation tool, as an educational orientation, and as a worldview.

Rosenberg related ways he used Nonviolent Communication in peace programs in conflict zones including Rwanda, Burundi, Nigeria, Malaysia, Indonesia, Sri Lanka, Colombia, Serbia, Croatia, Ireland, and the Middle East including the disputed West Bank.[23]

History and development

According to a biography of Rosenberg on the Center for Nonviolent Communication (CNVC) website,[24] Nonviolent Communication training evolved from his search for a way to rapidly disseminate peacemaking skills. CNVC says that NVC emerged from work he was doing with civil rights activists in the early 1960s, and that during this period he also mediated between rioting students and college administrators, and worked to peacefully desegregate public schools in long-segregated regions.[24]

A master's thesis by Marion Little (2008) says that the roots of the NVC model developed in the late 1960s, when Rosenberg was working on racial integration in schools and organizations in the Southern United States.[25] The earliest version of the model (observations, feelings, and action-oriented wants) was part of a training manual Rosenberg prepared in 1972. The model had evolved to its present form (observations, feelings, needs and requests) by 1992. The dialog between Rosenberg and NVC colleagues and trainers continued to influence the model, which by the late 2000s put more emphasis on self-empathy as a key to the model's effectiveness. Another shift in emphasis, since 2000, has been the reference to the model as a process. The focus is thus less on the "steps" themselves and more on the practitioner's intentions in speaking ("Is the intent to get others to do what one wants, or to foster more meaningful relationships and mutual satisfaction?") in listening ("Is the intent to prepare for what one has to say, or to extend heartfelt, respectful attentiveness to another?") and the quality of connection experienced with others.[25]

Also according to Little's thesis, Rosenberg's work with Carl Rogers on research to investigate the necessary and sufficient conditions of a therapeutic relationship was central to the development of NVC. Rogers emphasized: 

1) experiential learning, 

2) "frankness about one's emotional state," 

3) the satisfaction of hearing others "in a way that resonates for them," 

4) the enriching and encouraging experience of "creative, active, sensitive, accurate, empathic listening," 

5) the "deep value of congruence between one's own inner experience, one's conscious awareness, and one's communication," and, subsequently, 

6) the enlivening experience of unconditionally receiving love or appreciation and extending the same.[25]

Little says Rosenberg was influenced by Erich Fromm, George Albee, and George Miller to adopt a community focus in his work, moving away from clinical psychological practice. The central ideas influencing this shift by Rosenberg were that: (1) individual mental health depends on the social structure of a community (Fromm), (2) therapists alone are unable to meet the psychological needs of a community (Albee), and (3) knowledge about human behavior will increase if psychology is freely given to the community (Miller).[25]

According to Little, Rosenberg's early work with children with learning disabilities shows his interest in psycholinguistics and the power of language, as well as his emphasis on collaboration. In its initial development, the NVC model re-structured the pupil-teacher relationship to give students greater responsibility for, and decision-making related to, their own learning. The model has evolved over the years to incorporate institutional power relationships (i.e., police-citizen, boss-employee) and informal ones (i.e. man-woman, rich-poor, adult-youth, parent-child). The ultimate aim is to develop societal relationships based on a restorative, "partnership" paradigm and mutual respect, rather than a retributive, fear-based, "domination" paradigm.[25]

Little also says Rosenberg identified Mahatma Gandhi as an inspiration for the NVC model, and that Rosenberg's goal was to develop a practical process for interaction rooted in the philosophy of Ahimsa, which Little translates as "the overflowing love that arises when all ill-will, anger, and hate have subsided from the heart."[25]

Unlike Gandhi, Rosenberg endorses the idea of protective force when physical conflict may prove unavoidable. As long as force is not punitive, the use of protective force is acceptable with the sole intent of protecting life; without passing judgment on the person or behavior.[26]

In order to show the differences between communication styles, Rosenberg started to use two animals. Violent communication was represented by the carnivorous Jackal as a symbol of aggression and especially dominance. The herbivorous Giraffe on the other hand, represented his NVC strategy. The Giraffe was chosen as symbol for NVC as its long neck is supposed to show the clear-sighted speaker, being aware of his fellow speakers' reactions; and because the Giraffe has a large heart, representing the compassionate side of NVC. In his courses he tended to use these animals in order to make the differences in communication clearer to the audience.[27]

Overview

Nonviolent Communication holds that most conflicts between individuals or groups arise from miscommunication about their human needs, due to coercive or manipulative language that aims to induce fear, guilt, shame, etc. These "violent" modes of communication, when used during a conflict, divert the attention of the participants away from clarifying their needs, their feelings, their perceptions, and their requests, thus perpetuating the conflict.[citation needed][28]

Marshall Rosenberg, the founder of Nonviolent Communication, published numerous training materials to help in efforts to bring about radical social change.[29] He was concerned with transforming the "gangs and domination structures" through the method he called "ask, ask, ask". He suggested social change activists could focus on gaining access to those in power in order to "ask, ask, ask" for changes that will make life better for all including the powerful.[30] He wrote about the need for the protective use of force, distinguishing it from the punitive use of force.[31]

Assumptions

Two NVC trainers characterize the assumptions underlying NVC as follows:[4]

  1. All human beings share the same needs

  2. Our world offers sufficient resources for meeting everyone's basic needs

  3. All actions are attempts to meet needs

  4. Feelings point to needs being met or unmet

  5. All human beings have the capacity for compassion

  6. Human beings enjoy giving

  7. Human beings meet needs through interdependent relationships

  8. Human beings change

  9. Choice is internal

  10. The most direct path to peace is through self-connection

Intentions

The trainers also say that practicing NVC involves having the following intentions:[4]

  • Open-hearted living

  1. Self-compassion

  2. Expressing from the heart

  3. Receiving with compassion

  4. Prioritizing connection

  5. Moving beyond "right" and "wrong" to using needs-based assessments

  • Choice, responsibility, peace

  1. Taking responsibility for our feelings

  2. Taking responsibility for our actions

  3. Living in peace with unmet needs

  4. Increasing capacity for meeting needs

  5. Increasing capacity for meeting the present moment

  • Sharing power (partnership)

  1. Caring equally for everyone's needs

  2. Using force minimally and to protect rather than to educate, punish, or get what we want without agreement

Communication that blocks compassion

Rosenberg says that certain ways of communicating tend to alienate people from the experience of compassion:[32]:ch.2

  • Moralistic judgments implying wrongness or badness on the part of people who don't act in harmony with our values. Blame, insults, put-downs, labels, criticisms, comparisons, and diagnoses are all said to be forms of judgment. (Moralistic judgments are not to be confused with value judgments as to the qualities we value.) The use of moralistic judgments is characterized as an impersonal way of expressing oneself that does not require one to reveal what is going on inside of oneself. This way of speaking is said to have the result that "Our attention is focused on classifying, analyzing, and determining levels of wrongness rather than on what we and others need and are not getting."

  • Demands that implicitly or explicitly threaten listeners with blame or punishment if they fail to comply.

  • Denial of responsibility via language that obscures awareness of personal responsibility. It is said that we deny responsibility for our actions when we attribute their cause to: vague impersonal forces ("I had to"); our condition, diagnosis, personal or psychological history; the actions of others; the dictates of authority; group pressure; institutional policy, rules, and regulations; gender roles, social roles, or age roles; or uncontrollable impulses.

  • Making comparisons between people.

  • A premise of deserving, that certain actions merit reward while others merit punishment.

Four components

How Observation, Feelings, Needs and Requests are connected in the NVC system

Rosenberg invites NVC practitioners to focus attention on four components:

  • Observation: the facts (what we are seeing, hearing, or touching) as distinct from our evaluation of meaning and significance. NVC discourages static generalizations. It is said that "When we combine observation with evaluation others are apt to hear criticism and resist what we are saying." Instead, a focus on observations specific to time and context is recommended.[32]:ch.

  • Feelings: emotions or sensations, free of thought and story. These are to be distinguished from thoughts (e.g., "I feel I didn't get a fair deal") and from words colloquially used as feelings but which convey what we think we are (e.g., "inadequate"), how we think others are evaluating us (e.g., "unimportant"), or what we think others are doing to us (e.g., "misunderstood", "ignored"). Feelings are said to reflect whether we are experiencing our needs as met or unmet. Identifying feelings is said to allow us to more easily connect with one another, and "Allowing ourselves to be vulnerable by expressing our feelings can help resolve conflicts."[32]:ch.4

  • Needs: universal human needs, as distinct from particular strategies for meeting needs. It is posited that "Everything we do is in service of our needs."[33]

  • Request: request for a specific action, free of demand. Requests are distinguished from demands in that one is open to hearing a response of "no" without this triggering an attempt to force the matter. If one makes a request and receives a "no" it is recommended not that one give up, but that one empathize with what is preventing the other person from saying "yes," before deciding how to continue the conversation. It is recommended that requests use clear, positive, concrete action language.[32]:ch.6

Modes

There are three primary modes of application of NVC:

  • Self-empathy involves compassionately connecting with what is going on inside us. This may involve, without blame, noticing the thoughts and judgments we are having, noticing our feelings, and most critically, connecting to the needs that are affecting us.[33]:ch.4

  • Receiving empathically, in NVC, involves "connection with what's alive in the other person and what would make life wonderful for them... It's not an understanding of the head where we just mentally understand what another person says... Empathic connection is an understanding of the heart in which we see the beauty in the other person, the divine energy in the other person, the life that's alive in them... It doesn't mean we have to feel the same feelings as the other person. That's sympathy, when we feel sad that another person is upset. It doesn't mean we have the same feelings; it means we are with the other person... If you're mentally trying to understand the other person, you're not present with them."[33]:ch.5 

  • Empathy involves "emptying the mind and listening with our whole being." NVC suggests that however the other person expresses themselves, we focus on listening for the underlying observations, feelings, needs, and requests. It is suggested that it can be useful to reflect a paraphrase of what another person has said, highlighting the NVC components implicit in their message, such as the feelings and needs you guess they may be expressing.[32]:ch.7

  • Expressing honestly, in NVC, is likely to involve expressing an observation, feeling, need, and request. An observation may be omitted if the context of the conversation is clear. A feeling might be omitted if there is sufficient connection already, or the context is one where naming a feeling isn't likely to contribute to connection. It is said that naming a need in addition to a feeling makes it less likely that people will think you are making them responsible for your feeling. Similarly, it is said that making a request in addition to naming a need makes it less likely that people will infer a vague demand that they address your need. The components are thought to work together synergistically. According to NVC trainer Bob Wentworth, "an observation sets the context, feelings support connection and getting out of our heads, needs support connection and identify what is important, and a request clarifies what sort of response you might enjoy. Using these components together minimizes the chances of people getting lost in potentially disconnecting speculation about what you want from them and why."[34]

References

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Elizabeth Mahaney
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