On the Formation of Confl ictological Culture of Muslim Clergy

General Background: The Holy Qur’an serves as a fundamental source of moral values, ethics, and social guidance in Islamic societies. Specific Background: In Iraq, characterized by sectarian diversity and strong religious traditions, Qur’anic teachings contribute to shaping individual and collective behaviour. Knowledge Gap: However, integrated social analyses examining how Qur’anic principles guide behavioural formation within the Iraqi context remain limited. Aims: This study aims to analyse the role of the Holy Qur’an in shaping human behaviour in Iraqi society from a social perspective. Results: The findings indicate that the Qur’an provides a behavioural framework through legislative guidance, Qur’anic narratives, moral accountability, and ethical values such as justice, responsibility, cooperation, and spiritual purification. The study also shows that religious authorities, educational institutions, and community initiatives contribute to translating Qur’anic teachings into social practices. Novelty: This research presents an integrated social analysis linking Qur’anic teachings, interpretative diversity between Sunni and Shia traditions, and behavioural formation in Iraq. Implications: Strengthening Qur’anic education and encouraging inter-sectarian dialogue may support the development of ethical conduct and social cohesion in Iraqi society. Highlights• Qur’anic teachings provide a comprehensive ethical system guiding personal and social conduct in Iraq• Religious authorities and institutions contribute to translating scriptural teachings into community practices• Sectarian interpretative diversity shapes the understanding of moral values in Iraqi society KeywordsQur’anic Values; Human Behaviour; Iraqi Society; Social Ethics; Islamic Teachings

Education has been acknowledged as the key factor contributing to personality development and identity formation. To ensure appropriate education, it is thus of utmost importance to reflect on the power of the educational content. As a result, respecting Islamic values from a major authentic source, like the Holy Qur’an, paves the ground to fulfil this goal. On the contrary, the first and foremost educators to convey these values are the family, because each person mainly spends the time of one’s education in this small, primary social institution. Above and beyond, the building block of a society and the starting point of a culture, a civilisation and human history is the family. As a noble book of guidance for the human beings, the Holy Qur’an has accordingly shed light on the role of the family. Against this background, this study, adopting a descriptive analytical approach, aimed to investigate the Islamic family from the perspective of the Holy Qur’an with an emphasis on the education of children. Accordingly, the Holy Qur’an reveals that the main purposes of creating a family are inner peace, generational survival and expansion of the faith and monotheism. A healthy family environment can thus have a profound impact on cultivating moral character and virtues. In view of the Holy Qur’an, the family is the first place to seek relief and perform the acts of worship. No divine religions have also given as much value to the family as Islam, which implies its comprehensiveness. Despite much attention to the family in most societies, it receives special importance in the Qur’anic teachings. This article is a review study that dealt with Qur’anic concepts related to education in the family. Therefore, after categorising different Qur’anic verses, analyses have been presented in each category.Contribution: Islam has set many specific programmes and educational instructions from childbirth and then delegated their implementation to the family. Accordingly, this noble religion offers many guidelines for picking a perfect name, breastfeeding and weaning, loving, observing justice and fulfilling promises in relation to children.

The Holy Qur’an is the most important factor shaping the development of the Islamic culture and civilization. It can be claimed that all attempts in the field of Islamic thought have been shaped on the basis of the Qur’anic literature, jurisprudence, ilm al-usul, theology, philosophy and gnosis. For instance philosophy, which found its way into the Muslim world from Greece, developed under the influence of Qur’anic teachings by Islamic philosophers and formed a new Islamic identity. Muslim philosophers adapted ideas and philosophical doctrines from the teachings of the Qur’an. They also used the Qur’anic verses in order to conceptualize and make new theories. They used the logic of the Qur’an for presenting philosophical arguments based on the analyses of this work. Among the Islamic philosophers, the contributions of Kindi, Suhrawardi, Avicenna, and Mulla Sadra were most significant.

The human being is the most wonderful creation of God and the highest sign of his infinite power. Humanity is capable of achieving all divine perfections. God created them to reach the position of God’s closeness and God’s successor on Earth, and this path will not be realised except by the correct education. A human is a divine being who has settled in this earthly world, and correct education is the only way to achieve that sacred truth. Divine prophets have come to prepare the Earth for this great transformation in human existence and guide them to the light of divine teachings. There is no doubt that if human beings are not educated according to divine standards, they will remain at the level of animality. The Holy Qur’an, as the most precious Islamic divine book, presents the best way of education based on the knowledge of the truth of humanity and their needs. In addition, it is appropriate to discuss the role of behavioural gentleness in the education of people, and in this regard, the Qur’anic verses have been reviewed carefully. Therefore, the aim of this manuscript is to study the Islamic teachings in education with an emphasis on behavioural gentleness.Contribution: If curriculum planners and educators in general pay attention to Qur’anic teachings in education and base their curriculum and educational programs on Qur’anic teachings and according to characteristics and abilities and appropriateness of methods, and if the contents are paid attention to and educational programs are produced based on the will and authority of the educators, we will definitely witness progress and development in educational systems on the one hand and development and progress in all levels of life.

The control of sexual instincts constitutes one of the most critical educational concerns in Islamic societies, receiving particular emphasis in the Holy Qur’an. In contemporary contexts, the inability to effectively manage these instincts, along with the shortcomings of some approaches to this issue, poses significant social and ethical challenges. This study aims to investigate the educational factors influencing the control of sexual instincts from a Qur’anic perspective and to propose practical solutions grounded in Qur’anic teachings. Key factors examined include adherence to hijab and Islamic dress codes, avoidance of unnecessary interaction between men and women, observance of proper etiquette in seeking permission, prohibition of provocative behavior, facilitation of marriage, encouragement of simplicity in lifestyle, avoidance of friendships with the opposite sex, prohibition of actions leading to adultery, control of the gaze, restriction of unnecessary outings, and monitoring of women’s and girls’ social conduct. Analysis of these teachings reveals that the Qur’an provides pragmatic and effective guidance for establishing sound foundations to regulate sexual and social instincts at both the individual and societal levels. This research employs a descriptive-analytical methodology, grounded in library research.

Westernisation and globalization have almost eroded this culture and left in their trail an alien culture of conflict resolution which, in most cases, is at variance with our African ethics and cultural values. The replacement of our grand African methods of conflict resolution with the European methods of conflict resolution has particularly done harm rather than good to our group cohesion as one Nigeria, and generally to our group cohesion as Africans. There is doubtless the fact that an alien culture of conflict resolution on an African soil necessarily undermines our history as one black people, our philosophy as a communal entity and our belief that peace and unity of the collective supersedes the selfish interests of a select few who seek to benefit from conflict. Our history of ethnic clashes, insurgencies and the rise of crime in our African societies attest to the fact that in matters of conflict resolution, Nigerians and indeed Africans have employed the wrong methods, bereft of our African spirit of unity and peace in preference to unrests, upheavals and wars. It is against this backdrop that this paper explored our traditional methods of conflict resolution and made recommendations. In doing this, the paper looked at what conflict is, causes of conflict in Africa, principles of conflict resolution, methods of conflict resolution by the major ethnic nationalities in Nigeria, the use of proverbs rhetoric and folklores in conflict resolution and common methods of conflict resolution in Africa. The paper concluded the discourse with a summary and made some recommendations on the way forward.

Civilizations have a tendency to revolve around meaningful concepts of a theoretical nature which more than anything else gives them their distinctive character. Such concepts are to be found at the very beginning of a rising civilization or they may signalize, when they first make their appearance, an entirely new departure towards the eventual transformation of the environment generous to them. This signifies a fundamental change in the structure of the civilization in which it happens. They changed their structure, modified their social laws for the well being of coming human race. On scientific grounds modification and edification of old concepts according to Qur’anic teachings helped them to emerge as a true modern and civilized society. Among good number of scientific concepts, one is that related to the plants mentioned in the Holy Quran. The history of Islamic medicine started from 2nd century as applied science which provides ample information about the medicinal plants mentioned in the Quran. These medicinal plants continue to be extensively used as major source of drugs for the treatment of many ailments in medieval period. The present research work is a qualitative analysis one which helps to draw attention to the valuable contribution of divine message in the development of medicinal legacy. A comprehensive reform touches all intellectual fields and help in integration of knowledge which requires a combination of operations: the understanding of the text, the understanding of the context/reality, alongside the proper projection of the text on its relevant context. Key words: Civilizations, Prophet Muhammad, Islamic medicine, Holy Quran.

The Holy Qur'an has played a significant role in shaping human society. In a time when ignorance and superstitions prevailed, the Qur'an emerged as a beacon of knowledge, culture, and dignity. Through the teachings of the Messenger of Allah, spirituality, education, and literacy reached new heights. The depth and sophistication of the Qur'anic teachings have the ability to impress any intellect. Revealed in a society plagued by injustice, the Qur'an, as the word of the Lord of the Universe, transformed a society living in ignorance into a model for the world,. The Prophet used the Qur'an to guide people towards virtue. Historical accounts demonstrate that the Qur'an emphasizes the importance of considering the thoughts and feelings of others when engaging in preaching and outreach activities. For instance, the speech delivered by the Muslim leader Ja'far bin Abitwalib in the presence of Quraysh leaders to secure the release of Muslims who had migrated to Ethiopia accurately reflects the moral and human transformations brought about by the Prophet (PBUH) in Arabia. According to the perspective presented in the Qur'an, the fundamental worldview of humanity was cantered on 'Tawhid'. All genuine religious doctrines share commonalities. Minor variations may exist in the specifics of traditions and practices. Religions were established by imparting the essence of God, such as duality, trinity, and plurality. One of the objectives of the Qur'an is to structure human existence on a foundation of ethics, fostering harmony between human life and other forms of life.

Islam is a religion that brings a message of guidance, mercy, and justice for all of humanity. The Holy Qur'an describes the Prophet Muhammad ﷺ as a “Mercy to all the worlds” (Rahmatul-lil-'Alameen), which clearly indicates that his prophethood was not confined to any specific nation or religious group but was universal in nature.A study of the Prophet’s ﷺ life reveals that he demonstrated the highest standards of character, wisdom, tolerance, and justice in his interactions with non-Muslims. These dealings were grounded in the teachings of the Qur'an, which emphasize human dignity, peaceful coexistence, and a wise, compassionate approach to inviting others to the truth.The Qur'an, at various instances, outlines principles for interacting with non-Muslims principles that include gentleness, fairness, good conduct, and the safeguarding of the dignity of believers. Acting upon these principles, the Prophet ﷺ established relationships with people of different communities, ethnicities, and religious beliefs. Whether in day-to-day social and commercial interactions, in formal treaties and agreements, or in his approach to da'wah (inviting to Islam), the Prophet ﷺ presented a model of balanced, noble character, always in accordance with Qur'anic guidance.This research study aims to highlight the various aspects of the Prophet’s ﷺ interactions with non-Muslims in light of the Qur'anic teachings. The objective is to demonstrate that Islam is founded not only on good treatment of its followers but also on principles of justice, goodwill, and respect for others. In today's complex global and local contexts, this study seeks to draw guidance from the Seerah (biography) of the Prophet ﷺ to promote interfaith harmony and universal human values

Mediation has become a dominant method of peaceful conflict resolution in the international system. Since the end of the Cold War in particular, an increasing number of belligerents have relied on mediators to help end their disputes. Yet, while mediators offer many advantages in the process of making peace, at times serving as the only way for rivals to move forward, mediation may also entail negative, unintended, consequences. Escalation of the conflict upon the mediator’s entrance is one such unintended consequence. Strategic considerations on the one hand, and psychological mechanisms on the other, frequently prompt rivals to escalate rather than cease hostilities upon the onset of mediation. Another possible unintended consequence is prolongation of the conflict due to the presence of the mediator. With a mediator involved in the negotiations, rivals may be tempted to put off an agreement in the hope of gaining a better deal while evading the cost of all-out conflict, or the disputing parties may conclude that they stand to gain more from the mediation process itself than from reaching a settlement. Mediation may also lead to fragile settlements that are prone to be short-lived as compared to settlements arrived at by the disputing parties on their own. This process is driven by factors such as the tendency of mediators to push for settlement terms that are easily attainable but that do not resolve the underlying causes of the conflict and are not necessarily sustainable. Whereas the contribution of mediation to conflict resolution is widely researched and discussed by scholars, to fully appreciate the significance of mediation as a method of conflict resolution, it is crucial to understand its possible negative consequences as well. A clear understanding of the full picture is essential for scholars and practitioners alike.

Conflict resolution is needed by society, especially in Indonesia, which has a diverse culture; it is inherent in the culture. Conflict resolution based on local wisdom is needed to create peace in society because it always strives to produce decisions that are win-win solutions. This research examines the importance and role of local wisdom as a form of conflict resolution in society and examines the role of the Pengituai Kuta in Pakpak culture as a conflict resolution method. This research is qualitative research with a case study approach conducted in Matanari Hamlet, Ujung Teran Village, Dairi Regency, North Sumatra. The data collection techniques used were semi-structured interviews, observation, and literature study. The subject of information in this study consisted of three people, namely one member of Pengituai Kuta Matanari (JM) and the Head of Matanari Hamlet (PP), and Cultural Practitioner or Humanist Pakpak (LB). According to Miles and Huberman’s model, the data is processed, which includes the collection, reduction, presentation, and conclusion. This finding shows that the Pengituai Kuta has an essential and influential role in resolving horizontal conflicts in Matanari Hamlet. The local wisdom of the Indonesian people already has conflict resolution systems and methods. In Pakpak culture, Pengituai Kuta refers to representatives of community leaders who are considered experienced and exemplary. Every conflict is resolved by deliberation-consensus (runggu) in an open, egalitarian, and full of brotherhood.

So far a number of methods have been presented in order to automate air traffic management (ATM) using multi-agent systems (MASs) technology. However, there has been little discussion about the advantages and disadvantages of these methods. In addition, there has not been created a comprehensive reference to compare these methods. Furthermore, researchers studied ATM from a specific viewpoint and used different experimental data (real or artificial) and different performance metrics for evaluation of their proposed models. Obviously, to compare different proposed methods, we should use identical and explicit criterions that indicate the utility of presented models, then using these criterions we could examine the efficiency of proposed models. In this paper, our major goal is to present an explicit framework to categorization and comparing various models for conflict detection and resolution (CDR) in ATM based on MAS technology. Also we try to present a review of different proposed models (twenty two models) by using this framework. Some of these models have been implemented and currently are in use. The others are under evaluations or currently there isn't any available technology for building them. Our classification method is based on criterions such as: agent selection (the entity which selected as Agent), agent's actions, agents' interaction method in the process of CDR, the strategy used in agents' implementation, type of the multi-agent system (pure multi-agent system or combined) conflict detection method, conflict resolution method, and management the multiple aircrafts conflict. Then, using these features that defined in a specified framework, we evaluate different models that so far presented.

<p>Most conflict resolution literature focuses on strategic and tactical considerations, generally leaving aside psychological, and especially ethical, ones. Rapoport's Fights, Games and Debates is the notable exception and will be used to introduce satyagraha as a method of conflict resolution. The literature on law and society and the Gandhian literature are generally interlinked in political theory concerning civil disobedience but not in other areas such as interpersonal conflicts or the role of the legal system as a general mechanism of conflict resolution. This study aims at exploring these areas specifically and to look at the phenomenon of conflict and conflict resolution in the light of Gandhi's moral and ethical thought.</p> <p>The Gandhian technique of conflict resolution is known by its Gujarati name of satyagraha which has variously been interpreted as "passive resistance", "nonviolent resistance", "nonviolent direct action", and even as "militant nonviolence".</p> <p>"Satyagraha", Gandhi explained, is "literally holding on to Truth and it means, therefore, Truth-force. Truth is soul or spirit. It is therefore known as soul- force." The word was coined out of felt necessity. The technique of nonviolent struggle that Gandhi had evolved in South Africa for the conduct of the Indian indentured labourers' disputes with the government was originally described by the English phrase "passive resistance". Gandhi, however, found that the term "was too narrowly constructed, that it was supposed to be a weapon of the weak, that it could be characterised by hatred, and that it could finally manifest itself as violence."<a href="http://scitecresearch.com/journals/index.php/jrbem/article/view/1701#_ftn1">[1]</a> He decided that a new word had to be coined for the struggle:</p> <p>But I could not for the life of me find out a new name, and therefore offered a nominal prize through Indian Opinion to the reader who made the best suggestion on the subject. As a result, Maganlal Gandhi coined the word Sadagraha (sat: truth; Agraha: firmness) and won the prize. But in order to make it clearer I changed the word to Satyagraha.<a href="http://scitecresearch.com/journals/index.php/jrbem/article/view/1701#_ftn2">[2]</a></p> <p>Satyagraha means, in effect, the discovery of truth and working steadily towards it, thus converting the opponent into a friend. In other words, satyagraha is not used against anybody but is done with somebody. "It is based on the idea that the moral appeal to the heart or conscience is . . . more effective than an appeal based on threat or bodily pain or violence."<a href="http://scitecresearch.com/journals/index.php/jrbem/article/view/1701#_ftn3">[3]</a></p> <p>Over the years an enormous body of literature concerning satyagraha has developed. Generally the writings concern themselves with an examination of the various campaigns led either by Gandhi or his disciples, and, in the main, these writings clearly identify the main elements of the technique as truth (satya), nonviolence (ahimsa) and the relationship of ends to means. Most have realized that the use of the techniques of satyagraha as a policy, that is, a method to be brought into play in a given situation where it is considered effective in securing a victory, is contrary to its primary teaching. It must be a creed, a way of life, to be truly effective.</p> <p>This work examines the ethics of conflict resolution in south-east Sierra Leone using the Gandhian ethics resolution framework. Chapter One deals with the theoretical framework of conflict, it defines conflict and examines its causes and the way it is generally handled. It also illustrates the behavior that leads conflict onto either productive or destructive paths as defined.</p> <p>Chapter Two discusses the analytical framework for resolution generally and satyagraha specifically. It further examines satyagraha as a productive method of conflict resolution. Satyagraha is distinguished from other methods of nonviolent action and its main precepts are examined from the standpoint of the individual.</p> <p>Chapter Three gives a background of the research work, giving a geo-linguistics breakdown of the people and the community. This work further examines the practical application of satyagraha in the light of the first two chapters.</p> <p>Chapter Four briefly elucidates Gandhi's philosophy in action in the realm of interpersonal conflict in south-east Sierra Leone, while Chapter Five examines in some depth the possible practical application of satyagraha within our main institutionalised method of conflict resolution, namely the adversary legal system. It also examines industrial conflicts from the perspective of satyagraha.</p>

American AnthropologistVolume 66, Issue 4 p. 789-804 Free Access The Genesis and Repression of Conflict: Choiseul Island1 H. W. SCHEFFLER, H. W. SCHEFFLER Yale UniversitySearch for more papers by this author H. W. SCHEFFLER, H. W. SCHEFFLER Yale UniversitySearch for more papers by this author First published: August 1964 https://doi.org/10.1525/aa.1964.66.4.02a00030Citations: 5 1 Field work was carried out on Choiseul Island over a period of eighteen months between November 1958 and April 1961 and was sponsored by the Tri-Institutional Pacific Program and the United States Educational Foundation in Australia. Earlier drafts of this paper were read at the 1962 meeting of the American Anthropological Association, to the Philadelphia Anthropological Society and to a seminar at Brandeis University. AboutPDF ToolsExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL REFERENCES CITED Barnes, J. A. 1962 African models in the New Guinea highlands. Man 62: 5– 9. Beattie, J. H. M. 1961 Comments on Anthropological studies of complex societies by S. N. Eisenstadt. Current Anthropology 2: 211. Colson, E. 1962 Social control and vengeance in Plateau Tonga society. Reprinted in, The Plateau Tonga of Northern Rhodesia: social and religious studies. Manchester, Manchester University Press. Coses, L. 1956 The functions of social conflict. Glencoe, The Free Press. Coses, L. 1963 Peaceful settlements and the dysfunctions of secrecy. Journal of Conflict Resolution 7: 246– 253. Easton, D. 1959 Political anthropology. In Biennial review of anthropology, 1959, B. J. Siegel, ed. Stanford, Stanford University Press. Eisenstadt, S. N. 1961 Anthropological studies of complex societies. Current Anthropology 2: 201– 222. Fdjth, R. 1957 A note on descent groups in Polynesia. Man 57: 4– 8. Glasse, R. 1959 Revenge and redress among the Huli. Mankind 5: 173– 209. Gluckman, M. 1955 Custom and conflict in Africa. Glencoe, The Free Press. Gluckman, M. 1962 Les rites de passage. In Essays on the ritual of social relations, M. Gluckman, ed. Manchester, Manchester University Press. Horton, R. 1963 The boundaries of explanation in social anthropology. Man 63: 8– 11. Kopytoff, I. 1961 Extension of conflict as a method of conflict resolution among the Suku of the Congo. Journal of Conflict Resolution 5: 61– 69. Leach, E. R. 1960 Review of Organization of work: a comparative analysis of production among non-industrial peoples (edited by S. H. Udy 1959. New Haven, HRAF Press). American Sociological Review 25: 136– 138. Leach, E. R. 1961 Rethinking anthropology. London School of Economics Monographs on Social Anthropology, No. 22. Radcliffe-Brown, A. R. 1940 Preface to African political systems, M. Fortes and E. E. Evans-Pritchard, eds. London, Oxford University Press. Sahlins, M. D. 1961 The segmentary lineage: an organization of predatory expansion. American Anthropologist 63: 322– 345. Scheffler, H. W. 1963 Kindred and kin groups in Choiseul Island social structure. Unpublished Ph.D. dissertation, University of Chicago. Scheffler, H. W. 1964 Political finance in Melanesia. Natural History Magazine (in press). Shibutani, T. 1955 Reference groups as perspectives. American Journal of Sociology 60: 562– 569. Simmel, G. 1955 Conflict and the web of group affiliations. Translated from the German by K. Wolff and R. Bendix. Glencoe, The Free Press. Stanner, W. E. H. 1959 Continuity and schism in an African tribe; a review. Oceania 29: 208– 217. Wilson, C. 1932 The wake of the Southern Cross. London, n.p. Citing Literature Volume66, Issue4August 1964Pages 789-804 ReferencesRelatedInformation

Aim. To determine the conditions and features of the formation of personal and professional qualities of a mediator in an inclusive educational environment of a university in order to organize a system of constructive conflict resolution and ensure the psychological safety of all participants in the educational process.Methodology. The study is based on a systemic and constructive approach. The systemic approach allowed us to consider mediation as a complex process that includes the personality of the mediator, an inclusive environment, and methods of conflict resolution, while the constructive approach allowed us to study conflicts as a source of development. The following principles were implemented: polysubjectivity (taking into account the interaction of all participants in the educational process in an inclusive environment, including students with disabilities, normotypical students, and teachers) and practice-oriented approach (development of recommendations for the implementation of mediation in universities, including the formation of a mediation culture and the creation of conditions for the development of personal and professional qualities of mediators). The following methods were used: literature analysis, psychodiagnostics, observation, questionnaires, quantitative analysis, and data visualization. The factual basis of the study includes scientific publications (RSCI, Elibrary) and regulatory documents governing this activity. Research hypothesis: the formation of personal and professional qualities of a mediator in an inclusive educational environment of a university contributes to the organization of a system of constructive conflict resolution, the development of a mediation culture and ensuring the psychological safety of all participants in the educational process.Results. The key conditions for the formation of personal and professional qualities of a mediator have been identified: the introduction of educational programs aimed at mastering mediation skills, conflict resolution technologies that contribute to the development of a mediation culture and the creation of a favorable educational environment at the university. In an inclusive environment, a mediator should develop empathy, tolerance, flexibility, taking into account the needs of students with disabilities. Based on the identified conditions, recommendations have been developed for creating a mediation system that includes mediation services, integrating mediation into the educational process and training teachers. The results of the empirical study showed that 70% of students demonstrate a sufficient level of emotional intelligence, which is an important condition for successful mediation. This indicates that students have a general potential for mastering mediation skills. However, the identified shortcomings in the motivational sphere and individual personal aspects indicate the need for targeted work on their development.Research implications. The study contributes to the development of mediation theory, expanding its application in the context of inclusive education. The work systematizes and specifies the key qualities necessary for a mediator to work effectively in an inclusive environment. The development of recommendations for the training of mediators and the introduction of mediation practices into the educational process of the university contributes to increasing psychological safety and harmonizing interactions between participants in the educational process. The scientific novelty of the study lies in the comprehensive approach to the study of mediation in an inclusive educational environment, including an analysis of the personal and professional qualities of the mediator, the characteristics of the inclusive environment and the conditions for the formation of a mediation culture.