Peaceful Community Research Articles

Implementation of Orderly Policy for Public Facilities in Tomohon City

The development of Tomohon City will be able to take place sustainably and increase if it is supported by the existence of conducive public order and community peace. For this reason, the Tomohon City government establishes an orderly policy for public facilities in the form of regional regulations to regulate them. This study aims to describe, analyze and explain policy implementation orderly public facilities in accordance Regulation of Regional No. 7 of 2017 on article 3 in Tomohon. The research method uses a qualitative approach, and informants as data sources are determined by purposive (purposive sampling) and snowball sampling—data collection techniques with interviews, observations, and documents. Data analysis is an interactive qualitative analysis with data analysis activities, namely data reduction, data presentation, and concluding/verification. The results showed that (1) the size and purpose of the orderly policy of public facilities had been known and understood by members of the civil service police unit (implementor) and the community (users), (2) Resources, both human resources (police unit members/ civil service), sources of funds and equipment/equipment needed by the civil service police unit are still inadequate, (3) the characteristics of the implementing agent, in this case, the civil service police unit institution are still receiving a preliminary assessment from the public, (4) the tendency (Disposition) the implementers, in this case, members of the civil service police unit, are still not firm and consistent in controlling violations of the order of public facilities, (5) communication between related organizations, such as the police, sub-district government and social organizations in the village well-established, (6) Economic, Social and Political Environment is a crucial factor his contribution to the community violates the order of public facilities.

낭만주의와 여성의 시민권: 젠더와 문화, 공동체 의식

This study aims to explore how women’s citizenship against patriarchy and gender inequality is reflected in the works of Romanticism. The principal element is to analyze gender, culture and community spirit in the works of the Romantic writers Mary Wollstonecraft, William Blake, Anna Barbauld, and Amelia Opie. As radicals, all of them wanted to pursue women’s citizenship against the stereotyped gender roles amid the revolutionary period. Wollstonecraft enthusiastically attempted to get the gender equality of female social roles. Blake attempted to recover gender identity against dichotomous gender roles through his protagonist Thel and Oothoon. Barbauld prophesied of the British empire’s end and Opie desired a peaceful community without racial discrimination. It is impossibility to appreciate the hope of women achieving citizenship without approaching the new values of race, class, and gender in British Romanticism.

Umuada : Une institution sociopolitique pour la consolidation de la paix et la gestion des conflits au Nigeria

The Umuada is a traditional sociopolitical kin group in the south-eastern region of Nigeria, and is comprised of the first daughter of each family, called the Ada. It is given the utmost respect and granted ‘male’ privileges and responsibilities. Using postcolonial indigenous feminist methodologies, including interviews, observation, and dialogues with key informants across three communities in Enugu State, this chapter explores the Umuada as a local peacebuilding institution perduring from precolonial to modern times. It analyses the question, ‘What role does the Umuada play in de-escalating conflict and upholding peace in south-eastern Nigerian communities?’ The Umuada has historically served as a forum for women to voice their concerns, needs and desires. It is a vital pillar of the community, acting as an arbitration and de-escalation force and performing cultural roles men cannot. Furthermore, working closely with patriarchal institutions and occupying key cultural functions have allowed the Umuada to adapt to changing times and maintain a strong level of agency and respect in the community. These findings recommend the Umuada as a model of peacebuilding to women across Nigeria and beyond.

THE CRIME OF FORCED MARRIAGE A STUDY FROM A LEGAL AND SOCIAL PERSPECTIVE

Forced marriage is a form of marriage that takes place without the consent of the parties, or is done under coercion by one of the parties to the contract. The difference revolves around between compulsory marriage and regular marriage, as the latter depends on the agreement and consent of the parties to the contract, and with the consent of the parents of both parties. As for forced marriage, it obligates one or both parties to the contract to accept, even if it is necessary to use psychological pressure or physical violence. In recent years, there has been a significant increase in the rate of forced marriage, which has reached more than 20 percent, according to statistics from personal status courts, while the percentage of victims of these marriages is more than 40 percent of women, indicating that most divorce cases are among young people who were forced to marry before reaching the legal age. The phenomenon was very small during the nineties, but it increased significantly after the US occupation of Iraq in 2003. There are legal treatments for the phenomenon, through declarations, the agreements that Iraq joined or ratified, such as the Universal Declaration of Human Rights, the Covenant on Civil, Political and Social Rights, the Convention on the Elimination of All Forms of Violence and Discrimination against Women, and the Convention on the Rights of the Child, all of which contain texts stating not to be forced into marriage. Forced for whatever reason. The problem lies in the failure to criminalize the perpetrators of forced marriage by the penal laws and legislations. The Iraqi Penal Code of 1969 did not include any criminalization of it, but the Personal Status Law No. 188 of 1959 mentioned the penalty of imprisonment for the person who is forced to marry if he is the relative of the victim of the first degree, and imprisonment for a period Not more than 10 years, if otherwise. One of the most common types of forced marriage is reciprocal, or by presenting a woman as a substitute for the dowry, whether it is a sister or a daughter, and there is another type of marriage, which is a blood allowance, that is to offer a woman as compensation for the harm that befell the other clan in the event that one of her clan members kills One of the members of that clan, and there is a gift marriage, and such marriages had receded. There is kidnapping marriage, which is widespread in one of the sects and is criminalized by the Penal Code with life imprisonment for its perpetrator. In addition to the problem of marriage outside the courts with the approval of a cleric, and this matter is not related to individual cases, but in tens of thousands of cases throughout the country. About 9,800 cases of marriage outside the courts were recorded in Baghdad alone during 2017, according to Judicial Council numbers, while about 59,000 were registered. A situation throughout Iraq, with the exception of the Kurdistan region, a large part of which is the marriage of minors (under the legal age) whose families want to impose a fait accompli on the courts. From all the foregoing, it becomes clear how important the research topic is, as it affects the human rights and freedoms of girls and women and negatively affects the family and society, and thus the security and community peace. The research aims to include detailed texts in the Personal Status Law that include all forms of forced marriage and its material, moral and psychological aspects and all parties and persons in the forced marriage process or the reason for its occurrence and the various cases of its occurrence, as well as addressing legislative contradictions and mitigating or exempting excuses stipulated in the Penal Code, which allow For the perpetrators with impunity. And that the forms of the crime of forced marriage are included with its provisions in the penal code and not in the personal status law, and heavy penalties are imposed on the perpetrators, and that the degree of relationship of the perpetrator to the victim is a reason for the severity of the punishment and not to reduce it, so that the closer the degree, the more severe the punishment

Aktualisasi Hidden Curriculum Pendidikan Agama Islam dan Implikasinya Dalam Pembentukan Sikap Sosial Siswa

Social attitude is one of the character values that every student must have as a provision in living life in the community to materialize a harmonious and peaceful community condition. The subjects of Islamic Religious education (PAI) have a very strategic role in the cultivation of social attitudes to the students through the development of the PAI hidden curriculum. This research aims to analyze the implementation of the hidden curriculum of Islamic Religious Education (PAI) at State Junior High School 9 Yogyakarta and its implications for the formation of learners ' social attitudes. This type of research used is qualitative descriptive-analytic. The research subject is chosen purposive, which includes the headmaster, vice-principal of student affairs, PAI teacher, guidance and counseling teacher, and learners. Data collection techniques are conducted through interviews, observations, and documentation and then analyzed using the reduction, presentation, conclusion/verification stages. Test the validity of data using the triangulation of resources and techniques. The results concluded that the implementation of the hidden curriculum of PAI in SMP Negeri 9 was realized in the form of implementing the organizational, social, and cultural system. The implementation of the Hidden curriculum of PAI implicates the formation of learners ' social attitudes demonstrated by the respectful attitude of others, not picky in friendship, accustomed to smiles, greetings, and greet everyone, honestly, disciplined, responsible, helping friends in need, and caring for others.

The Role Of Bhabinkamtibmas (Neighborhood/Village Police Ncos) And Community Empowerment In East Banjarmasin: The Analysis Of Constraints And Community Development


 
 
 
 The National Police of the Republic of Indonesia, in this case, Bhabinkamtibmas (Neighborhood/Village Police NCOs), as the leader in creating Harkamtibmas or the maintenance of security and public order in villages/sub-districts, can carry out their duties by applying the community empowerment as an effective way to involve the community in achieving all goals and hopes of creating a safe and orderly situation where they are being assigned. This had been stated in the Regulation of the Chief of the Indonesian National Police Number 3 of 2015 article 27 that the main task of Bhabinkamtibmas is to conduct community development, early detection, and mediation/negotiation to create conducive conditions in the village/sub-district. In regards to community policing in Article 1 Paragraph 2, community policing, from now on abbreviated as Polmas, is an activity to invite the public through a partnership between members of the National Police and the community, so that they can detect and identify problems of security and public order (Kamtibmas) in their environment and resolve them. The results of the research showed that community empowerment in East Banjarmasin could be carried out through the role of Bhabinkamtibmas. However, it was not optimal because many programs or activities executed by Bhabinkamtibmas were reserved to fulfilling tasks that had been assigned to them. The community empowerment was followed through practically and was limited to how to take advantage of the situation and part of the community's potential in order to finish the target assigned to them hence the role of Bhabinkamtibmas as the leader in community empowerment could not be implemented properly and sustainably. The achievement could be done through the provision of knowledge and training and education on understanding the definition of community empowerment as a process and as a goal, stages of empowerment, empowerment strategies and so on, in order to create a community in which they are ready to be efficient and independent towards creating a conducive security and public order therefore they can create a safe, peaceful community and ensure the implementation of development towards prosperity.
 
 
 

Earthquake Impact, Coping Mechanism, and the Community Discourses: Experiences from the Central Hills of Nepal

Introduction: Nepal is vulnerable to many hazards and disasters. Geographically, Nepal is situated at the Indi-an and Eurasian seismic plates and is prone to disasters like floods, landslides, fire, and earthquakes. The earthquake of April 25, 2015, with a 7.8 Richter scale and several aftershocks, have resulted in a considerable loss of human lives, physical infrastructure, and natural resources in Nepal. Many studies on the impacts of the earthquake mentioned the challenges in community recovery. This paper examines and explains the impact of earthquakes on family and community, how family and community cope during the disaster. Besides coping mechanisms, this paper explains discourses or conflicts in the family and communities. The paper is an outcome of a statistical analysis of 912 households' survey conducted in Nepal's central hill, Kispang Rural municipality, a community affected by the 2015 earthquake in Nuwakot district. Methods: This research relies on literature review, key informant interviews, Focus Group Discussions (FGD), field visits, expert interviews, etic and emic approaches to observe from the field. The research questionnaires were prepared and performed a household survey of 912 households. Various questions on how the earthquake in Nepal "X" has created the "Y" impacts and discourses or conflict in the family and the community in Nepal's central hills were analyzed. Results: The earthquake has impacted the families and communities; however, the families and communities had shown distinct coping mechanisms to stay resilient to the impact—various factors were identified where family discourses and conflict escalated, which has impacted the community peace. Family level discourses and conflict emerged mainly in collectivist society or joint or extended families. Gender-based violence/ conflict is also measured and found augmented after the earthquake in the community. Conclusion: The research study concluded that family discourses and conflict emerged when disaster relief and reconstruction policies do not incorporate the affected communities' needs. The multi-dimensional holistic, integrated policies that integrate all the affected communities' needs will support building community and family-level peace. Discriminative policies that divide families and communities should not be practiced.

동북아 평화공동체 실현을 위한 통일 후 독일 대외문화정책 연구- “구상2000”을 중심으로 -

동북아 평화공동체 실현을 위한 통일 후 독일 대외문화정책 연구- “구상2000”을 중심으로 -

The Efficacy of Community Peacebuilding in African Communities: Case Studies From Nigeria and Zimbabwe

This article discusses the efficacy of community-based peacebuilding efforts to develop sustainable peace in conflict-torn communities. Using participatory action research (PAR) is a powerful means of developing sustainable solutions to a conflict: It provides the means to test peace theories and draw upon a community’s knowledge and strengths in order to develop interventions. The knowledge gained can be lost if not understood within national or regional contexts, particularly if there is divergence between interests that can destroy community-based peacebuilding accomplishments. Holistic approaches facilitate sustainable peace and foster learning applicable to other situations. Two case studies, Nigeria and Zimbabwe, identified broad principles that potentially can be applied in the development of policies and practices. In the Nigerian case, two communities had experienced years of conflict. The PAR component was based on participatory dialogue. In the Zimbabwe case, political conflict was resolved through the development of a mutually beneficial peace garden.

Peacebuilding through Public Participation Mechanisms in Local Government: The Case Study of Mbizana Local Municipality, South Africa

This article asserts the importance of public participation in local government, through social action research, in order to achieve good governance. We examine how bad local governance negatively impacts the socio-economic development trajectory of communities. Based on fieldwork conducted in the Eastern Cape province of South Africa, this article illustrates the transformative role participatory processes and good governance played as peacebuilding mechanisms to achieve positive peace in the Mbizana local municipality. The municipality’s geography spans from deep rural areas to the urban central business district (CBD). A mixed qual-quant methodology with a phased rollout was applied to engage the local government and communities involved, and target with precision the lived reality of the residents. The findings of the study point to the transformative nature of the local participatory processes that entailed building confidence between the municipal authorities, the NGO Good Governance Africa (GGA) and the Mbizana community, and new ideas on how to facilitate public participation. Our conclusion is that civil society organisations should build trust with local authorities in communities for public participation interventions to be successful. This outlook differs to perceiving local authorities as a threat or barrier to direct interventions. The combination of participatory processes and good governance restored the community’s confidence in the municipality through shared governance information and capacity building. This hybrid approach can be replicated and applied to promote sustainable peace in communities that face similar challenges.

El paradigma de paz imperfecta en un campamento de refugiados: empoderamiento pacificista de adolescentes saharauis

Objetivo: identificar el paradigma de la paz imperfecta sustentado en el empoderamiento pacifista, construido a través de la identidad de resistencia y la transmisión de la memoria histórica en un grupo de adolescentes residentes en el campamento de refugiados saharauis en Tinduf, Argelia. Metodología: se trata de una investigación cualitativa, enfocada desde el construccionismo social. Por medio de la fotoelicitación, también se aplicó la cartografía social y la creación artística, además de grupos focales y entrevistas semiestructuradas, como instrumentos de recolección de información. Resultados: se recuperaron las narrativas, sentires, inquietudes y vivencias de nueve adolescentes, reconociéndolos como sujetos portadores y generadores de conocimientos, que dan cuenta de sus percepciones y alternativas sobre su pasado, presente y futuro. También se halló que la historia de resistencia del pueblo saharaui se constituye en ejemplo de empoderamiento pacifista, pues éstos se reconocen y recrean cotidianamente desde sus prácticas discursivas y sus apuestas comunitarias pacíficas, así como en el fortalecimiento de su tejido social, basado en valores como la cooperación y la solidaridad. Conclusiones: se concluye que la paz imperfecta se dilucida como un proceso y/o un camino inacabado, en dónde las realidades sociales y ambientales evolucionan, estando en continuo movimiento, así como las conflictividades.

Islamic Identity Formation, Madrasas, and Muslims in Sri Lanka

Sri Lankan Muslims form a small (less than 10% of the population) but peaceful community within Sri Lanka’s ethnopolitical landscape. However, the rise of intolerance against the non-mainstream schools of thought, such as Sufism, and violent movements among Muslims as a defensive mechanism during the Sri Lanka government’s war against the Tamil Tigers and after the war in 2009, mainly against Sinhala-Buddhist targets, radically questioned the peaceful nature of Sri Lankan Muslims. This paper attempts to provide some notes on (a) Sri Lanka Muslim elites’ quest for identity formation by intensely resorting to the Islamic faith and values and rejecting the Tamilian identity among Muslims whose mother is mainly Tamil, and (b) the growth of Islamic seminaries among Sri Lankan Muslims or ‘Moors’ as a result of the elites’ construction of Islamic identity for Sri Lankan Muslims. The paper uses both primary and secondary sources to understand the complex ethnoreligious development among Muslims. Apart from a literature review, interviews of former Madrasa students through zoom between October and November 2020 provided inside perspectives about the goals and global views of Madrasas.

Internal mechanisms as tools for conflict resolution: A case study on Share-Tsaragi, Nigeria

Share and Tsaragi are twin communities in Kwara State, Nigeria, living harmoniously for centuries before a crisis on border issues erupted between them. This study argues that internal mechanisms that originate from the people's philosophy and culture are potent tools to sustain peaceful co-existence between them. The research designs are quantitative and qualitative and data were gathered from participant observations, questionnaires, and interviews. Findings show that government interventions have not been perfectly enforced, hence recurring conflicts. The study concludes that crises are imminent where population growth is without corresponding economic empowerment and socio-cultural integration among the people. Previous research efforts confirm that African conflicts often occur due to the combination of poverty and weak States and institutions. However, data from this research confirm that collaborations and consensus are potent tools to entrench peace in Share and Tsaragi communities.

Strategies Employed by Grassroots Organizations in Anchoring Community Peace and Cohesion in Kibra Informal Urban Settlements in Nairobi, Kenya

Strategies Employed by Grassroots Organizations in Anchoring Community Peace and Cohesion in Kibra Informal Urban Settlements in Nairobi, Kenya

Implementation of the Community Peace and Order and Public Safety Program in Negros Occidental, Philippines

Peace is indivisible and global because it is the foundation of the survival of humanity. Ensuring peace and security of the people is vital in maintaining economic development, social order, and political stability. In the Philippines, the functionality of community peace and order and public safety (POPS) is strictly monitored by the government. This descriptive-comparative study assessed the extent of implementation of the POPS in terms of crime prevention and control, anti-illegal drugs, public safety, and enforcement of ordinances. It also investigated the differences in the implementation of the program when the communities are grouped according to variables. Further, it explored the challenges and suggestions of community leaders. Using a researcher-made survey questionnaire, data were gathered from respondents. Findings revealed a great extent of implementation, but there were significant differences when barangays were grouped into variables. The findings were utilized as bases for an enhanced POPS program.

Is normative power cosmopolitan? Rethinking European unity, norm diffusion, and international political theory

Despite the apparent consensus that European Union (EU) normative power embodies a Kantian cosmopolitan approach to world politics, such a consensus is typically presupposed by scholars, rather than being critically examined by them. By offering macro-historical reflections, this article argues that EU normative power deviates from the Kantian cosmopolitan ideal and in fact replicates the Hobbesian logic of normative homogenization. Renouncing the medieval Vatican’s ambition to construct a united Europe anchored in uniform normativity, Kantian theory celebrates multiple normalcy as the basis for human freedom, perpetual peace, and mutual transformation. In contrast, Hobbesian theory is driven by the conviction that a peaceful value-based community could be built only through normative homogenization, behavioural conformism, and moral unity. In Hobbesian theory, the Leviathan exercises a transformative power to socialize others, eliminate discords, and build a commonwealth through norm diffusion and public education. In this vein, the EU’s aspiration to build a normatively homogenous Europe seems to reflect Hobbes’s vision of normative unity, rather than Kant’s vision of cosmopolitan diversity. Should the EU aspire to pursue a cosmopolitan foreign policy, it needs to pay more attention to the power-political implications of its drive toward normative homogenization and shift its focus from socialization to mutual transformation.

The Effectiveness of Homelessness and Beggars Handling Related to the Badung Regency Regulation Number 7 of 2016 Concerning Public Order and Peace of the Community

The flow of urbanization to Badung Regency and other cities as it gets bigger as the regional economy develops. On the other hand, the opportunities available and the opportunities to try in the city are not able to accommodate urbanization actors because of the limited skills that have in the home area so as to cause one of the problems is the onsling of homeless people and beggars. The formulation of the problem faced is the effectiveness of tackling homelessness and beggars related to the regulation of badung district number 7 in 2016 on public order and community peace, what is done by the badung district government in dealing with homelessness and beggars? The type of research that the author uses in this study is legal research with empirical aspects. Given the effectiveness of tackling homelessness and beggars related to the Badung regency regional regulation number 7 of 2016 concerning public order and public order. Researchers have conducted field research with interviews and observations in several areas of Badung, Jimbaran, Mengwi, Kapal, Nusa Dua districts and several places in Badung regency. The conclusion is that the factors causing the occurrence of vagrants and beggars. Internal factors include poverty, age, low levels of formal education, parental consent, low levels of skills, mental attitudes, while external factors include; hydrological conditions, agricultural conditions, conditions of infrastructure and physical facilities, access to information and business capital, primitive conditions of urban communities, weaknesses in handling vagabonds and beggars in cities. Based on the research results, the effectiveness of tackling homelessness and beggars related to the Badung regency regional regulation number 7 of 2016 concerning public order and public peace, especially in article 27 point 1 regarding each prohibited from carrying out vagrant and beggar activities, busking and trading hawkers on public vehicles, government offices, road junctions / traffic light, parks owned by local governments, schools, hospitals and health centers have been effective, proven to reduce numbers vagrants and beggars in Badung Regency, the efforts made by the Badung regency government in dealing with homeless people and beggars are by taking preventive measures to prevent homelessness and beggars before the occurrence or occurrence of homelessness and beggars and prevention of repressions including; about Secrets, temporary shelter and delegation.

Understanding Everyday Peace in Cambodia: Plurality, Subtlety, and Connectivity

This article explores the nature of everyday peace in local communities in Cambodia. Drawing on interviews and observation and focusing on the reconstruction of relationship between community residents and former Khmer Rouge leaders, the analysis demonstrates that everyday peace in these communities is characterised by three features: plurality, subtlety, and connectivity. The findings demonstrate how the nature of social relationships with former harm-doers varies within and between communities; sheds light on the subtle, mundane, and episodic ways in which peace is sustained and manifested; and highlights the connectivity of local agency with broader political contexts that contribute to shaping everyday practices and experiences of peace. In conclusion, this article revisits the fixity and homogeneity of the peace in a society which is assumed by many studies, calls for further exploration of the prepolitical nature of everyday peace, and discusses implications for a recent academic debate over victims’ silence.

A tale of two communities: Who owns the land? community safety, peace process and land ownership in tiv/jukun communities of Taraba State, Nigeria

The study focuses on community crimes and insecurity challenges in Tiv and Jukun communities of Taraba State, Nigeria. The history of the two communities and the land-owner groups is laced with aggressions and grievances, which have resulted in crimes at various times. The last one, from January to July 2019, witnessed massive deaths, destruction of lives and property and led to forced displacement of persons. Quite a number of works have emerged on the causes and consequences of community land ownership-related crimes. However, the aftermath of community peace agreements, particularly in respect of tensed relations, community protection and safety in the area is yet to be sufficiently interrogated. This study investigates the state of relations between the Tiv and Jukun as well as the community peace processes in the area after the last inter-communal clashes. Also, it identifies a number of factors causing inter-communal-clashes between the two. Furthermore, the study also reveals complex community protection, safety, and peace processes involving the state, community, land owners, community leaders and land ownership gangs. Specifically, at the moment, the peace in the communities is sustained by the leaders of the gangs. This study answers the following questions: How sustainable is this arrangement? What is the state of relations in the communities? What roles do the actors play? The study made use of both primary and secondary data. Fieldwork for the study was carried out between August and September 2019 in Tiv and Jukun communities of Taraba State. The main method of data collection was unstructured interview, which was conducted with 150 people, made up of all traditional rulers, local, political, religious and youth leaders. Secondary data was sourced from texts, newspapers, magazines, official gazettes, archival materials and the Internet.

An Integrative Approach to Building Peace Using Digital Media

The purpose of this article is to offer scholars and practitioners a more coherent and holistic starting point for asking questions about information and communication technologies for peacebuilding than has been available so far. A transdisciplinary proposal is made that applies critical pedagogy of peace education to the way that digital media can be used to build peace in communities and societies. This argument is further underpinned by insights from cognitive science and social psychology. The concept of sociotechnical consciousness is developed, which describes what it is like to be experiencing a sociotechnical system. We conclude that, to deploy digital media as part of peacebuilding initiatives, the media’s impact on individuals and groups deserve as much consideration as the content that is delivered via these media. This has important implications for how to design and use media in peacebuilding contexts.