 Self-violence: Self-violent protests include tactics such as lip-sewing, self-cutting, hunger strikes, self-exposure to the elements, and self-immolation. When theorists list hunger strikes among the tactics of civil disobedience, they often do not address the question of whether self-violence is compatible with non-violence properly conceived, but simply assume an affirmative answer. Some scholars cast doubt on this notion, given the violence of self-destructive protests and given activists’ self-understanding of their own actions (see Bargu’s 2014 critical ethnographic study on the 2000–2007 death fast by left-wing militants in Turkish prisons). A notable exception to the theoretical neglect of self-violence is Gandhi (1973, 103–5, 120–5), who thought that hunger strikes were coercive and violent but that fasts of moral pressure and Satyagrahic fasts were persuasive and non-violent (Sharp 2012a, 134, 151, 262); and likewise, that self-immolation could accord with non-violence (ahimsa) and be fueled by satyagraha (‘Truth-force’ in Sanskrit) under the right circumstances (Gandhi 1999, 79.177; Milligan 2014, 295–9).