Is violence or destruction ever correct? In the introduction to Thich Nhat Hanh's Zen Keys, Philip Kapleau suggests there are times when one can or must rebel.


  ... In this type
  of creativity ow intuitive wisdom and joy are naturally
  brought into play.
  
  All this does not mean, of course, that attempts at
  bettering working conditions and making work more
  meaningful, such as we are witnessing today as a reaction against robot-like mechanization of the workplace,
  are worthless. But for a worker constantly to resent his
  work or his supeliors, for him to become sloppy and
  slothful in his working habits, for him to become embittered toward life-these attitudes do most harm to
  the worker himself and serve little to change his working conditions. When it's time to work one works, nothing held back; when it's time to make changes one
  makes changes; when it's time to revolt one even revolts. In Zen everything is in the doing, not in the
  contemplating.


He doesn't elaborate. I found the line surprising. But Buddhists fight in Myanmar. 

Is it ever necessary to deviate from non violence?
The Buddha warned against anger and his warning is quite precise:


  SN1.71:2.3: What’s the one thing, Gotama, whose killing you approve?”
  
  SN1.71:3.1: “When anger’s incinerated you sleep at ease. When anger’s incinerated there is no sorrow.  O deity, anger has a poisoned root and a honey tip.  The noble ones praise its killing,  for when it’s incinerated there is no sorrow.”


And even if all those around us may be cruel, the Buddha says quite directly:


  MN8:12.2: ‘Others will be cruel, but here we will not be cruel.’


Yet even if we did the above and returned justice for injustice, kindness for cruelty, that would be incomplete. It would be incomplete because it would only benefit ourselves. 


  AN4.95:1.1: “Mendicants, these four people are found in the world. What four?
  
  AN4.95:2.2: The person who practices to benefit neither themselves nor others...
  
  AN4.95:3.1: The person who practices to benefit others, but not themselves, is better than that.
  
  AN4.95:3.2: The person who practices to benefit themselves, but not others, is better than both of those.


Here again the Buddha teaches:


  AN4.95:3.3: But the person who practices to benefit both themselves and others is
  the foremost, best, chief, highest, and finest of the four.


From these words we can understand that we might be able to help others rebel against suffering. We can share the Noble Eightfold Path with those who will listen.


  AN2.126:1.1: “There are two conditions for the arising of right view. What two?  The words of another and proper attention.


That might be the ultimate rebellion. The rebellion against suffering.