Practice Of Peace Research Articles

Perceived Satisfaction of Teachers about Practices of Leaders of Religious Institutes to Promote Peace Education

Abstract
 Practices of the leaders of religious institutes are fundamental in promoting peace education as their practices leave an immense impact not only on the perceptions and practices of teachers but also of the students regarding peace education. The beliefs, interests, inclinations, moral values, and competency of institutional leaders are reflected in policies they make and are presented in the practices of teachers. Owing to the importance of their practices aimed to promote peace education, there is a need to identify the extent of these practices as they are perceived by direct stakeholders, that is, teachers, which makes the aim of the current study. This research is a quantitative survey-based research. The population of this research includes the teachers of religious education institutes of Lahore. Cluster sampling method was used for the selection of sample. Data was collected from the teachers teaching to final year students and a total of 292 teachers participated in the study. A self-developed instrument was used to collect data. The instrument was based on the factors of peace education and practices used to promote them from the literature. The instrument was pilot tested and the validity and reliability of the instrument was established that was 0.87. The data was analyzed using descriptive and inferential statistics. The results indicated that teachers were satisfied with the practices of the leaders of religious institutes aimed to promote peace education. This study may help the academicians, practitioners, and policymakers to promote peace education in all schools of Pakistan.

MENCIPTAKAN HARMONISASI DI LINGKUNGAN PENDIDIKAN MELALUI MODEL PENDEKATAN PEMBELAJARAN ISLAM MULTIKULTURAL (STUDI DI SMAN 1 NEGARA JEMBRANA-BALI)

This paper discusses the implementation of the Islamic religious learning approach model in Jembrana-Bali, a case study at State Senior High School (SMAN) 1 Negara. The focus of this paper is to explore the effectiveness of the multicultural learning model used in learning Islamic religious education. This multicultural learning model is a means of creating harmonious interactions and integrating understanding of diversity between Hindu and Muslim students, thus leading to peaceful practices in the educational environment. Sources of data were obtained through unstructured observations and interviews from July to September 2019. This paper shows that the learning process of Islamic religious education with a multicultural approach turns out to be able to shape the character of students, both Hindu and Muslim to become humanist, tolerant, and inclusive. In shaping character and to develop understanding of diversity, the learning approaches used are the contribution approach, additive approach, and decision-making and social action approaches proposed by Allison Cumming-McCann. Thus the interaction of students at SMAN 1 Negara, both Hindu and Muslim, leads to the process of acculturation and enculturation of two different religions and traditions.

When Institutionalisation Threatens Peacebuilding: The Case of Kenya’s Infrastructure for Peace

What are the effects of institutionalisation on long-term peacebuilding? In theory, institutionalisation enhances national and local capacities to sustain peace in the long term. However, in the case of Kenya, institutionalisation now poses a threat to peacebuilding. Institutionalisation is the process of formalising peacebuilding through state policy and structures that aim to sustain more permanent capacities for peace. Institutionalising peacebuilding through the infrastructure for peace in Kenya has increased national capacities for peace. Yet the process of institutionalisation now threatens local agency, effective peace practice, and resource sustainability. These findings are based on qualitative data gathered through semi-structured interviews, participant observation, and documentary evidence. While infrastructures for peace vary in composition and degree of institutionalisation, the findings from Kenya offer insights on the potential threats of institutionalisation to the sustainability of long-term peacebuilding.

‘We Aren't Killing Each Other, but We Bear Grudges that Could Be Sparked’: How Interreligious ‘Peace’ and Non-peace Coexist in a West African City

ABSTRACT An impact of the continual occurrence of Christian–Muslim conflicts in northern Nigeria is the direction of both academic and peace-building attention to the zones of conflict in the region, partly because it is assumed that it is the conflict or post-conflict areas that are deeply divided and should be dealt with. But the reality is that even the religiously mixed parts of the region where there has been no case of interreligious violence for years have only a fragile peace. In this article, I highlight an idea that has been around in Peace Studies: that the absence of intergroup violence does not necessarily mean the presence of peace between groups, and that, even in religiously mixed settings where interreligious violence has been absent for years, there could be serious interreligious and intrareligious divisions, hatred, suspicion and other threats to the existing partial peace. This was the case in Abuja, where I conducted fieldwork from January to August 2019. I contend that this has important implications for our visualization and mapping of (non)peaceful settings, our theory and practice of peace-building in northern Nigeria and other religiously mixed societies, and our study of Christian–Muslim or interreligious relations.

Tajikistan’s Atomised Peace: Approaching Conflict Management from the Ground Up

ABSTRACT By analysing constitutive everyday peace practices, the article shows that poor socio-economic conditions, rather than political grievances and aspirations, are major sources of an actual and potential discontent in present day Tajikistan. It is argued that peace is atomised in a way that it is upheld through state withdrawal from welfare provision and an ongoing, ever more deepening fragmentation of the social fabric in the context of the precarity accompanying the country’s integration into the global political economy after the Soviet collapse and the subsequent civil war (1992–97). Nevertheless, individuals themselves navigate, domesticate and mitigate conflicts from the ground up.

독일의 평화 지향 역사교육 –노르트라인베스트팔렌 중등 II 역사 핵심교수계획(2014)의 사례-

This study examines Germany''s peace-oriented history education, focusing on the state of North Rhine-Westphalia (NRW). In Germany, peace education in history courses was inspired by the social movement for peace in the 1970s and has been integrated into the school curriculum since the 1990s. This study analyzes the Core Curriculum for Secondary School II History, a revised curriculum for history in upper secondary school, presented by NRW in 2014. Among the seven essential fields of contents in this curriculum, which were reconstructed as historically comprehensive, the last field, “Peace treaties and peace regimes in the modern era,” categorized the capacity for peace-building as an inevitable element of history education. The content runs through modern Europe’s peace history-from the Peace of Westphalia, Vienna Settlement, Treaty of Versailles, Cold War, and German unification to European integration. This study analyzes the following: first, the characteristics of the Core Curriculum with regards to structure, goal, and detail; second, the innovations and problems, especially with the last theme “Peace treaties and peace regimes in the modern era,” and finally, its application in school lessons, focused on the teaching model presented by the state. In conclusion, the Core Curriculum systematically introduced “peace” as an essential element of history education. However, this resulted in some challenges, for example, keeping abreast with the latest trends in peace studies and addressing them through the methodology of history education. In this regard, dialogues among historical studies, education of history, and history teachers are ongoing. Thus, cooperation and collaboration between peace practice and history education is an ongoing challenge.

Linguagens emotivas de guerra e paz: projetos espíritas de promoção de uma Cultura da Paz.

Na cidade do Rio de Janeiro, nas últimas décadas, projetos seculares e religiosos foram elaborados como alternativas de promoção de uma “Cultura da Paz”. Este artigo descreve as articulações desenvolvidas por um grupo de familiares de vítimas da violência urbana, inseridos em uma rede espírita, com suas linguagens e práticas de paz que se opõem à guerra, ao ódio e à vingança. Os dados aqui apresentados são resultado de pesquisa de doutorado realizada entre 2010 e 2014, junto ao Programa de Pós-Graduação em Ciências Sociais da Universidade do Estado do Rio de Janeiro. Aqui, são contadas as histórias das famílias vítimas que, a partir das mensagens psicografadas, passaram a buscar os caminhos da paz, da caridade e do perdão, criando novos sentidos para a perda. Projetos espíritas que promovem a gestão do luto através das categorias trabalho e missão, centrais aos processos de construção e manutenção dessa rede familiar, sustentada em diferentes planos – espirituais e material.

Peace is Everything: An Examination of the Bahá’í Faith’s Concept of Peace

This paper describes the central role of peace in the Bahá’í Faith. For Bahá’ís, peace begins at the level of the individual and migrates outward to the community, nation, and the world. The article explains how the Bahá’í Faith outlines a covenant – an agreement between Bahá’ís and between Bahá’ís and the world – made manifest in an Administrative Order in which the ascertainment of peaceful principles and the establishment of peaceful practices are developed. The paper explains how concepts like the oneness of humanity, the symbiosis between science and religion, and the unity of religion and God combine with ideals like justice, equality, and consultation to form a Bahá’í approach to the creation and maintenance of peace. Integration and disintegration – broad-structured, dynamic effects that shift societies and the world – will help to usher in two main aspects of a present and future Bahá’í order: the Lesser Peace and the Most Great Peace. The Lesser Peace is defined by the efforts of nations and international actors to form a broad-based, global peace. The Most Great Peace describes the arrival and ascendance of the Bahá’í Administrative Order, which will result in an unprecedented level of global peace and security.

Deradicalization of religion through pluralism education methods in Islamic religious education in Bali, Indonesia

This paper discusses Islamic religious education activities with the color of pluralism in two formal institutions in Jembrana-Bali. Writing that focuses on methods of tracing learning used in learning Islamic Religious Education subjects as a learning tool to facilitate interaction between students who are Hindu and Muslim, making it a focus on peaceful practices in the educational environment. Data sources were obtained through unstructured observations and interviews during November 2018 to March 2019. The writing used the theory of peace education proposed by John Dewey (1859-1952). Writing that discusses the learning process of Islam with the color of pluralism can shape the character of students, both Hinduism and Islam to be humanist, tolerant, and inclusive. This paper also refutes to shape the character and character of students in Jembrana and also to foster-develop understanding, develop methods of contribution, enrichment, and decision-making and social action proposed by Allison Cumming-McCann. Thus, the construct of individual character is built so that the interaction models of Hindu and Islamic students interaction in Public Secondary School No. 4 Negara and Public Senior High School No. 1 Negara are all in the Jembrana Regency, the process of finding results, complementation, and sublimation. Through the Contribution learning method, which aims to invite students to deepen the beliefs (religions) they embrace and can participate in understanding and appreciating different cultures and religions from them, Through the Enrichment Learning method, which aims to Enrich the curriculum with literature from or different communities culture, ethnicity, and religion, are the directions and objectives of the enrichment method, and through learning methods of decision making and social action aimed at not only requiring students to understand social issues, but also doing something important related to the issues This, can minimize conflicts in the name of ethnicity, religion, race, and between groups, in the two educational institutions.

Institutionalising Peace Education for Social Inclusiveness in Nigeria

The need for peace education has grown exponentially as the incidence of conflicts has become more dramatic and prevalent in all its various dimensions in Nigeria.Impecunity, illiteracy, violation of human rights and religious intolerance are some of the challenges facing peace education in Nigeria. Against this background, the complexities of the cultural and contextual requirements for peace education require further review and elaboration for proper elucidation of its attendant skills, channels, and instruments. The effectiveness of the act of studying and practicing peace depends on the recognition and understanding of the specific cultural context of application. The analysis of local approaches, especially African peace practices, is a prerequisite for a successful peace education in Nigeria. This paper traces elements of continuity and change in four key institutions that have survived years of usage from the past to the present, in formal and non-formal terrains, among youth and adults, namely, the family, religion, education, and tradition.

Decolonizing religion and the practice of peace: Two case studies from the postcolonial world

Based on extensive field work focused on interreligious peacebuilding practices in Kenya and the Philippines, this article argues that decolonial accounts of peacebuilding, in line with decolonial interventions in the study of religion, remain captive to the task of epistemological undoing and thus insufficiently relevant to the precarious lives of many invisibalized people in the global South. The question is whether decolonial thinking in the study of religion and theology should concern itself with such pertinence. I first examine the colonial legacy of “peace” and key features of decolonial interventions in the modernist, civilizational, and developmentalist discourses within which “peace” is embedded. Next, I analyze how interreligious peacebuilding practices both entrench coloniality while improving the lives of people who engage in such practices and how such practices rely on thin or “sticky notes” religiosity, deeply inconsistent with decolonial theologies and religiosity. Finally, I show how, on the ground, mere existence and overcoming hate reside along a spectrum of decolonial politics.

The Harmonious Dialectics Between Hindu-Muslim in Bali (A Study in Jembrana Regency)

This paper discusses the harmonious dialectics process between Hindus and Muslims through‘urf or local wisdom which is believed to have philosophical, sociological, and psychological values with plural-multicultural nuances for the community of Jembrana, Province of Bali. This paper focuses on searching the effectiveness of some‘urf or local wisdom that functions as a means to interact between two religious communities that lead to peaceful practices on Hindu-Muslim communities in Jembrana-Bali. The data sources are field observations and unstructured interviews from March-July 2019. This study is field research using a method of a case study. The results found that the dialectics process with a multicultural nuance between Hindus and Muslims in Jembrana is through the‘urf or local wisdom, namely male, ngejot, rebana, and mekepung traditions. Further, from these four traditions, there is a process of active involvement, constructive understanding, and efforts to find joint commitments from various commitments, so that a sense of brotherhood and understanding of the diversity between the two religious communities becomes extremely close. This dialectic can also shape the character of Hindu and Muslim communities in Jembrana to be humanist, tolerant, and inclusive, this phenomenon then leads to the process of association, integration, complementation, and sublimation.

Communication network analysis to advance mapping ‘sport for development and peace’ complexity: Cohesion and leadership

Attempts to map the global sport for development and peace field have revealed only some aspects of its complex organisational structure, failing to depict the web of relations in which diverse stakeholders are embedded. Based on the principles of complex systems, this study applies a communication network perspective and the analytical instruments of hyperlink network analysis to advance mapping sport for development and peace complexity and to reveal the significance of the stakeholders’ structure for power relations, cohesion and leadership processes in the sport for development and peace field. The research extends the current mapping by depicting an international network of 520 organisations and 2279 links. The stakeholders differ according to the level of involvement in sport for development and peace practice, the field of main activities, and origins (the global North and South). The density of the network is extremely sparse, which means that less than 1% of all possible ties are realised. Furthermore, it ratifies the leading role of the global North in sport for development and peace efforts. Findings also disclose difficulties in establishing relations between delivery organisations that can be attributed to competitive context and shortage of resources. The study provides clarification of existing power relations and helps to find development strategies and a more inclusive and equitable policy formulation aimed to create equal opportunities for leadership.

A decolonial critique of the liberal peace: Insights from peace practices of ethnic people in Colombia

This article develops a decolonial theoretical framework of peace by conducting a decolonial analysis of the hegemonic liberal peace in order to explain the power relations at play in peacebuilding in post-colonial nation-states, and also among different alternative local/ethnic peace views. It argues that the hegemonic discourse of peace is fruit of the modern/colonial system, and therefore the liberal peace has been conceptualized as a universal phenomenon based on particular Western and modern ideologies. Thus, the promotion and importation of this model into the periphery, that is in post-colonial states, implies the reproduction of the coloniality of power/knowledge/being by keeping the bases and ideology of the modern/colonial system that establishes profound abyssal lines between those that fit into the hegemonic standard and those that not. A decolonial perspective, thus, serves to understand how alterities underlying the war-peace dynamics do also reproduce the colonial difference that establishes an ethnic-racial hierarchical classification of the population in the postcolonial periphery. As a result, liberal peace is studied as a discourse that does not overcome the coloniality of power and the exclusion of the others, but instead tries to control the alterities by coopting them, reinforces the legitimacy of the nation-state by securing the centrality of the nation-state (despite any multicultural openness), and extends its sovereignty to the peripheries.

Restoration as the spirit of Islamic justice

ABSTRACT Over the last few decades, scholars in the conflict resolution field have begun to appreciate religion’s role in promoting the values, beliefs and practices of peace and nonviolence. Though scholars have identified myriad Islamic sources of conflict resolution, few have engaged with the restorative justice tradition directly. In the following paper, I identify the Islamic foundations of restorative justice through an examination of the restorative themes in the Qur’an and an analysis of Islamic crime and punishment. Any discrepancies between the restorative framework and the Islamic framework are discussed. I then identify and illustrate Islamic restorative practice in the Palestinian indigenous tradition of sulha. This paper demonstrates that in both theory and practice, what is understood as Islamic justice can also be conceptualised as an interpersonal, restorative justice.

• DESENVOLVIMENTO SUSTENTÁVEL E ANTIRRACISMO: UM CONTRIBUTO À REFLEXÃO SOBRE A CRIMINALIZAÇÃO DE PRÁTICAS RACISTAS E PAPÉIS INSTITUCIONAIS

This article aims to reflect about the right to development, starting from the premise that the human right suffers a deficit of effectiveness when faced with racist practices, looking back at a very sensitive component of its constitution: the promotion of peaceful, fair, effective, responsible and inclusive institutions. In the first part, the relevance of the right to development is exposed and the notion of building practices of peace, justice, efficiency, responsibility and inclusion as a goal of sustainable development is explored. In due course, a case study on the criminalization of racism will be conducted, based on its penal normative aspects and its repercussion on racial relations in Brazil. Therefore, perspectives on the subject are considered and the position that the emptying of the right to development, through the naturalization (and not coercion) of racial discrimination, emphasizes an unsustainable (and unconstitutional) state of affairs.

Escuela primaria con violencia desde la tríada: el uno-el otro y las cosas

La investigación gira en torno al propósito de comprender desde la triada el uno-el otro y las cosas las realidades presentes en una escuela primaria venezolana inmersa en comunidades con diferentes niveles de violencia. Se utilizó el método de la fenomenología hermenéutica, con entrevistas focalizadas y análisis de contenido, surgiendo categorías y triangulando la información. Los hallazgos desde el Otro son: violencia cultural, intolerancia y reconocimiento de la diversidad, desde las Cosas: Valores y Rol del docente y la Familia y desde el Uno: Cultura y Valores ancestrales, Comunicación afectiva. Se concluye que está presente la violencia intrafamiliar, cultural y escolar en tanto que moldean al joven en un ciudadano agresivo e intolerante. El reconocimiento del rol de la familia y del educador como promotor de los principios de paz, desde una ousía de sus acciones, se constituyen en un reto de práctica de paz, entonces la postura del común social se enmarca en una violencia colectivizante de la dominación de las cosas.

Rethinking Peace and Justice

This report aims to provoke an overdue discussion in the mediation and human rights fields on the benefits of adopting a less ideological approach to balancing peace and justice. The publication’s primary authors, Louise Mallinder and Ron Slye, demonstrate that flexible approaches to justice, particularly as part of negotiated transitions out of armed conflict, have received increased recognition in international law and policy in recent years. Drawing on state practice and policy, the publication explains how carefully designed legal leniency measures can play an important role in helping societies to move beyond violent pasts; and how negotiation techniques and process design can take advantage of the flexibility international law allows in order to balance peace and justice. The ideas expressed in this publication are informed by the experience of the members of IFIT’s Law and Peace Practice Group, who have had direct involvement in the negotiation of amnesty and accountability issues in over 20 countries.

Scripture, Piety and the Practice of Peace in Nineteenth-Century New Zealand Missions

Nineteenth-century missionary activity is more commonly associated in historiography with the violence of colonisation and imperialism than with peace. Nevertheless, in some places, rhetoric proclaiming Christianity as a peace-bringer became tied more decisively with the preaching of peace as an ethical imperative. This article explores the emergence and cultivation of a peace gospel in the mission to Māori in nineteenth-century New Zealand. It argues that formations of piety, especially bible reading, were central to the inculcation of an influential peace ethic.

Care as everyday peacebuilding

ABSTRACTAnalyses of everyday peace provide a critical response to existing peace practices. However, absent from these discussions is the feminist research that theorizes peace through everyday practices of care. We argue that contemporary debates on everyday peace should engage with this largely forgotten tradition. We explore the contributions of this research through case studies that span the north-south divide: from Northern Ireland to Aceh, and Kashmir to Reykjavik. Demonstrating how care is an essential ingredient of everyday peace, we suggest that a care lens allows us to reframe the understanding of everyday peace to provide a fuller picture that also addresses the complex and contradictory nature of social relations involved in everyday peacebuilding. By resolving conflicts over immediate care needs and building the capacity of communities in ways that subtly challenge the fixity of conflict, care cumulatively creates possibilities for peaceful transformation.