Practice Of Peace Research Articles

Minangkabau peace literature in West Sumatra: A critical discourse analysis

This research paper, focusing on the oral literature regarding peace in Minangkabau, West Sumatra, does not simply examine the meaning of oral literature, but also attempts to connect such literature with the social practices of its consumers. This has been carried out in an attempt to understand how, if peace literature is still a part of Minangkabau society, conflict and other acts of violence in the society can still occur. Three important questions must be answered: 1) How are works of oral literature regarding peace produced, consumed, and reproduced among the Minangkabau in Padang, West Sumatra? 2) Who is most involved in reproducing peace literature? 3) How is oral literature regarding peace related to social practices of peace? Critical discourse analysis can be a useful method for literary research. This can be attributed to the fact that works of literature are not simply fictional, but also social, meaning that they play an important role in bridging fact and fiction. The intent of this paper is to examine the connection between oral literature regarding peace and its discursive context through a strict investigation of the three layers of critical discourse analysis: linguistic practice, discursive practice, and social practice. The findings of this paper are that every generation creates their own definition of peace literature. Surau, family, schools, and media are the institutions that play important roles in producing peace literature. Young generations from different age categories consume and reproduce such literature based on their understanding of the discourses, despite the fact that they do not always follow the discourses in their social practices.

Mundane peace and the politics of vulnerability: a nonsolid feminist research agenda

ABSTRACTThis article draws on critical feminist theorising and post-colonial theories of the body, relatedness, vulnerability and the everyday to offer an alternative framing of peace and suggest a new research agenda. Although there are multiple ontologies in feminist peace theory, the concern for marginalisation and the understanding of the relational and vulnerable nature of human existence are the key contributions that enable a new take on mundane practices of peace. The article argues that traditional ways of thinking about peace ignore the notion that peace is best studied as an event that arises within mundane and corporeal encounters. Furthermore, the article provides a novel take on eventness that centers peace in the lives of ordinary people, and develops the concept of choreography as a means to grasp the richness and fluidity of the everyday techniques of interaction that are relevant for peace.

Building peace through systemic compassion

More than an individual emotion experienced by conflict resolution practitioners, compassion constitutes a primary norm of the field of peacebuilding. Three domains of peacebuilding practice are showcased: first, the human rights agenda of the United Nations, second, the practices of everyday peace, and third, the strategies among professionals of interactive conflict resolution. Motivated by the compassion‐related programs in these domains, we propose that peacebuilders develop strategies that are intended to foster compassion among the conflict parties. The notion of systemic compassion is introduced and illustrated with examples within current practice.

PENDIDIKAN KARAKTER BERBASIS KEARIFAN LOKAL (STUDI DI JEMBRANA BALI)

This paper discusses the ethnopedagogy-based education model in Jembrana. The paper focuses on exploring the impact of ethnopedagogy-based education on the process of interaction and integration that leads to peaceful practices in Hindu and Muslim communities in Jembrana. Data sources are obtained through unstructured observation and interviews during 2017 to 2018. The writing uses the mosaic analogy theory proposed by Issac Baer Bekson (1891-1975) and peace education proposed by John Dewey (1859-1952). Writing shows that through an ethnopedagogy-based education process can shape the character of Hindus and Muslims in Jembrana to be humanistic, tolerant and inclusive. This paper also shows that to shape the character and character of Hindus and Muslims in Jembrana as well as to foster diversity understanding, is through a male tradition, thus the interaction of Hindu and Muslim communities in Jembrana leads to the process of association, integration, complementation and sublimation.

Wayfinding Peace

The Ph.D. study Wayfinding Peace: Museums in conflict zones explores the Community Peace Museums Heritage Foundation (CPMHF) in Kenya a collective of 15 rural community peace museums. In 1994, Sultan Somjee a Kenyan ethnographer founded the CPMHF. The goal was to strengthen the cultural foundations that commemorate memories of living in peace even at times of ethnic conflicts. What makes the CPMHF peace museums unique is that they focus on a grassroots approach to “recall collective memories of reconciliation during contemporary conflicts” (Somjee, 2014, p. 8). The museums utilize cultural heritage and historical knowledge as a resource for conflict resolution, social justice, and sustainable development. Conversely, other world peace museums focus on the memorialization of a historical event, such as sites of past wars, or highlight individuals related to social justice issues (Somjee, 2014). This article offers museum and art educators, and scholars the opportunity to consider the ways the CMPHF utilize peace heritage traditions through the arts to reconcile conflict. The interdisciplinary approach of exploring history, anthropology, ethnography, art and international relations provides interesting perspectives and intersections on peacemaking approaches. The first section Community Peace Museums Heritage Foundation offers a brief historical background of the organization. The Research Study Design outlines the framework of the research. Then a discussion on Indigenous Relational Aesthetics through the lens of anthropology and ethnography scholars (Davis, 2009; May-bury Lewis, 1994; Somjee, 2018) provides insight into indigenous peacemaking traditions through cultural artistic practices. In comparison, Western Relational Aesthetics (Bourriaud, 2013) considers the different perspectives and ways relational aesthetics are viewed and how art can be employed in a Western context. Indigenous Peace Practices vs Liberal Peace provides an overview of the challenges of liberal peace ideals and the potential of employing indigenous peace heritage traditions as an alternative to address local issues, concerns, and perspectives. Afterward, three examples of CPMHF exhibitions and projects The Great Beaded Peace Tree (2008), Journeys of Peace (2014), Youth4Peace (2014-2015), Tubonge (2017-2018) illustrate the ways conflicting communities are brought together in peacemaking practices through indigenous relational aesthetics. The conclusion addresses the key lessons museum and art educators and scholars can learn from museums that utilize material culture to promote human rights through active participation in the arts.

Námakasia o firmeza. Hacer las paces desde la experiencia de la tribu Yaqui

El objetivo del presente trabajo es introducir, exponer y analizar la experiencia original de empoderamiento pacifista de la tribu yaqui de Sonora, México; basada fundamentalmente, pero no solo, en la expresión en lengua yaqui Námakasia o firmeza colectiva, que sintetiza y refleja su valor social como práctica alternativa de paz ante la adversidad. Aquí se propone entonces el uso del marco teórico y la metodología de los Estudios para la Paz, concretamente la de las Paces Imperfectas, con los ejes de la llamada «la matriz unitaria» propuesta por Muñoz y Molina (2007). El resultado refleja, según la matriz usada, que la Tribu Yaqui se empodera pacíficamente y construye paces, aun imperfectas, en la región noroeste de México basada en su singularidad cultural y en su resiliencia, que se sintetiza en el vocablo Námakasia, o firmeza.

Movement decision-making in violence prevention and peace practices

Studying parallels between movement behaviour and violent actions can help understand interdisciplinary possibilities for prevention, intervention, mediation and post-conflict healing. This article explores the role of unconscious and conscious movement decision-making in violent/peaceful interactions. Thematic analysis of interviews was conducted with trainers in dance/movement peace practices working in fourteen countries. The doctoral research sociologically analysed shared beliefs and a framework that was previously applied to work in schools, expanding its potential for new settings and peace contexts. The framework illustrates five stages of decision-making (Flow/Tension, Attention, Intention, Action and Reflection/Evaluation) based on Warren Lamb’s and Rudolph Laban’s systems of movement analysis. Flow/Tension refers to physiological responses to conflict and the regulation of tension, discomfort and breath. Attention involves the development of spatial awareness and awareness of our immediate environment. The Intention stage fosters the capacity for self-evaluation, assertively addressing needs and mitigating ethical pressure. The Action stage involves understanding impulses, commitment and non-action. Reflection/Evaluation promote reflexivity in practitioners and participants and a dynamic evaluation of peace practices. By analysing contributions of dance/movement to peacebuilding, this article introduces a much-needed focus on the body in conflict and inform interpersonal and intergroup conflict interventions by educators, therapists and peace practitioners of all fields.

Sunan Ampel dan Nilai Etis Islam Nusantara: dari Tantra-Bhairawa kepada Praktik Keagamaan Nir-Kekerasan

This article focuses its discussion on the order of ethical values behind the success of Sunan Ampel, one of the Nine Saints (Walisongo), to co-modify the Pancamakara ritual that involves the Tantra-Bhairawa sect during the era of Majapahit Kingdom. The Pancamakara has been also called as Pancamakara Puja, Cakra Puja, Mo-Limo or Panca Ma, which stand on five basic elements, namely mamsa, matsya, madya, maithuna, and mudra. The study finds that Sunan Ampel had successfully created the concept of Pancamakara and its sustainability as exchange values with Islam with no intention to totally deconstruct its utility values. The value order consists of certainty to always emphasize islamization and to bridge Islam and local religious rituals in order to achieve peaceful and non-violent religious practices. The value order is transformed into existing pattern of culture. Consequently, the implementation pattern of Pancamakara as religious ritual had still been preserved but its substance was entirely deconstructed. Through his magical touch, Sunan Ampel had preserved Pancamakara that had no longer based on the five basic elements called Mo-Limo. Instead, the doctrine commands people to avoid the five basic elements and it now becomes Moh-Limo (unwilling to commit five immoral acts).

What Makes Islamist Movements Different? A Study of Liberia’s NPFL and Nigeria’s Boko Haram in West Africa

ABSTRACTWest Africa witnessed many violent rebel movements in the post-cold war era, some of which led to protracted conflicts in countries like Liberia and Sierra Leone. In the post-9/11 era, Muslim extremist movements have emerged. While the scholarship on the past “conventional” rebel movements mostly understood them in their local socio-political contexts, Muslim extremist groups have been dominantly interpreted in the context of the global “war on terrorism.” This is mainly due to the latter’s unique use of a unique form of violence (terror), its religious narrative, and its external links to other groups in other countries. This article interrogates this different understanding of conventional and religious types of anti-state rebellion in West Africa through a comparative study of the National Patriotic Front of Liberia (1989–1997), and the Boko Haram insurgency in Nigeria. After a synthesisation of four key questions, the article concludes that Muslim extremist groups in West Africa are not any different from past rebel movements. Muslim extremist groups, just like past movements, are much more rational in the local West African contexts than it is dominantly acknowledged in peace and security scholarship and practice.

Cultural Consensus About Happiness Among the Elderly

The purpose of this study was to analyze cultural consensus about happiness among the elderly by identifying meanings and conceptual dimensions of the concept. A qualitative study was made with an exploratory descriptive design in two successive phases, with free list and pile sorting by a non-random purposive sampling of 76 elderly adults with an average age of 65.35. The results evidenced cultural consensus in the two conceptual models of happiness, one for men and another for women, with high concordance in individual and group answers. The models consisted of two conceptual dimensions of happiness: economic stability and support. The models show limited happiness due to constant concerns of having employment and money to eat, live and buy medicine, which they can overcome thanks to the family support net. Specifically, men were more concerned about economic support for household expenses and for helping their siblings. On the other hand, women had a vision more focused on themselves and on their religious beliefs. The cultural meaning of happiness for women included children and tranquility while for men it meant health, children, wellbeing and family. The conclusion is that the elderly we studied are aware of the importance of their happiness and how to reach it. The looming limiting factor was being excluded from Social Security benefits and not having money or government support. We recommend the State lend support to these people with medical care and free medicine, offer sufficient stable economic support after their 60th birthday, and promote knowledge and experiences to women beyond religious beliefs as well as the practices of laughter and peace among men for the purpose of widening their expectations by traveling, enjoying themselves and with leisure and recreational activities.

Peace Problems of the Korean Peninsula and a Study on the New Direction of Unification Education - Focusing on Necessity of Peace Education for Peaceful Practice in the Unification Process -

이 글은 통일교육이 통일과정의 평화적 실천을 위해서 한반도의 평화문제에 주목하고, 평화교육이 필요하다는 점을 강조한다. 특히 현재 한반도의 평화문제에서 논의해야 할 문제들 가운데 네 가지 주제에 대한 학습이 필요하다는 점을 강조하고자 한다. 첫째, 한반도의 평화적 공존 문제이다. 통일교육은 남북한의 적대적 의식을 약화시고 평화공존의 방안을 모색하기 위해서 남북한 대화의 역사와 중요한 합의들이 가지는 의미를 이해하고, 그것이 실천되지 못했는지에 학생들과 함께 논의해야 한다. 두 번째 문제는 남한에서의 ‘남남갈등’이다. 남남갈등은 정치권력에 의해서 정략적으로 이용되어 시민사회의 갈등을 촉발하는 경우가 있다. 이를 극복하기 위해서 통일교육은 남남갈등의 기원과 역사에 대한 교육과 해법에 대해서 학생들과 함께 열린 토론을 진행할 필요가 있다. 셋째, 통일교육은 북한이탈주민의 이해교육을 확대해야 한다. 통일교육은 한국사회에서 남북한 사람들 간의 오해와 편견, 반목과 갈등을 극복하고 남북한 사회통합을 위한 갈등해결교육을 실시할 필요가 있다. 마지막으로 통일교육은 남북한의 경제적 격차가 통일과정에서 구조적 폭력과 갈등을 촉발시킬 수 있다는 점을 이해하도록 돕고, 북한의 저발전 극복이 한반도 평화통일을 성취하는 데에 있어서 매우 중요한 문제라는 점을 인식할 수 있도록 도와야 한다.

A Postcolonial Museum of War: Curating War and Colonialism at Vietnam’s War Remnants Museum

This essay explores how the War Remnants Museum located in Ho Chi Minh City, Vietnam is an example of a postcolonial war museum. The War Remnants Museum shows how war, both as a concept and a colonial venture, limits our imagination about humanity and about contemporary logics, rationalities and practices of peace. Whereas war museums in the West instruct patrons that war can be attributed to human biology and an essential(ized) part of the process of human civilization, the War Remnants Museum shows how war is a consequence of colonialism. Postcolonial self-representation in museums provides domestic and international patrons with a perspective on war that centres the national narrative about colonial struggle and war.

Applying Cynefin Complexity Theory to Mediation

La version anglaise de ce document peut etre trouve a l'adresse http://ssrn.com/abstract=2859264Cynefin is a Welsh word that means we are influenced by multiple factors in our environment that we can never fully understand. It is a good way to describe the complex world we are experiencing in this early part of the 21st century. The Cynefin framework is a practice-based management system that seeks to modulate complexity rather than trying to constrain it. It challenges the command and control style of alpha leaders particularly in a complex environment. It requires leaders who can manage the flow of networks between people in a way that allow for a safe space for minority views, diverging opinions, conflict and internal disruption. This is the best pathway to creating strategic surprises and opportunities. Complexity theory and the Cynefin approach is an insightful way of thinking that has direct application to mediation, conflict resolution in general and peace building practices. ADR theorists and academics point to at least five models of mediation. However from a practice perspective there are only two models. The model that involves the parties working together in a joint session and the model that does not (caucused or shuttle mediation). The caucused mediation model is often conducted by alpha mediators (retired judges and senior lawyers) using a command and control approach.Mediating with the parties in the joint session requires mediators who can allow a fresh interaction between the parties in real time. It is a way of moving the focus away from the past and the future and on to the immediacy of the present. This is in harmony with complexity theory and the Cynefin approach of understanding and managing from the present rather than drawing from the past or hypothesising a future goal and trying to close the gap. It is managing for emergence rather than outcome. This paper examines the guiding principles behind the Cynefin approach and its application to management practices and applies them to the two practice models of mediation, the joint session approach and the caucused approach.

Paz Intercultural y Sumak Kawsay ¿Un encuentro con el origen?

In the study of Irenology, in 2003, Fernandez Herreria proposed the concept of the Intercultural Peace, interpreted as a balance between Interior, Social and Gaia Peace. Our interest in this approach, the search for answers to questions about the overlap of the multi- and intercultural concepts, and about the practice of intercultural peace in the context of the loss of identity in the native and immigrant population, made us to get establish contact with different cultures. In Ecuador, we found rich documental information on the studied subject. Following the qualitative study methodology, we dida biographical interview with Ruth Moya, an expert in cross-cultural research and advisor for Intercultural Education Bilingual Programs in Latin America. The analysis of the state of the question and the interview allowed establishing parallelisms between the theoretical foundation of Intercultural Peace and the practice of the Sumak Kawsay indigenous Philosophy. As a future projection this research proposes the development of the anthology of diverse cultural wisdom about peace in order to strengthen the empirical, methodological and theoretical knowledge of Intercultural Peace.

The Buddhist Affirmation of Poetry and Locating a Thirteenth-century Fugen kōshiki in Liturgical Literature

(ProQuest: ... denotes non-US-ASCII text omitted.)There are two important ways that koshiki intersect with Japanese literature. The first nexus is the current recognition that koshiki themselves constitute a distinct genre within the broader category of Buddhist liturgical works.1 The interest of scholars of literature has been stimulated by the dawning realization that the language of these sacred works was shared with other genres of Japanese literature. The second conjunction involves the fact that several important early koshiki concern topics, particularly Japanese poetry (waka ...). The three-part Fugen koshiki in the collection of Todaiji Toshokan is a prime example of a koshiki concerned with waka. This work makes an unprecedented claim that explicitly links a Buddhist justification of poetry with the ritual technology of repentance (sange ...) before the bodhisattva Fugen ... (Sk. Samantabhadra).2 This spiritual technique had been developed in the Tendai tradition as the Lotus Repentance Rite (Hokke senbo ...), sometimes called the Samantabhadra Repentance Rite (Fugen senbo ...).3 This linkage between repentance before Fugen and a justification of poetry is not found in any other of several extant Fugen koshiki, nor is it seen in other koshiki. Indeed, it is not found anywhere in the voluminous corpus of Japanese literature concerned with Japanese poetry. In a leap beyond the bounds of logic, this koshiki strives to fuse faith in the power of Fugen to forgive transgressions with a recognition that the apparently sinful act of artifice can itself be sacred. In so doing, it clarifies a long-standing puzzle in a landmark work that is concerned with the Buddhist justification of poetry: why Fugen appears as the honzon ... , the central object of worship, at the gathering described in the famous Waka mandokoro ippongyo kuyo hyobyaku (hereafter Waka mandokoro hyobaku) of the Tendai preacher Choken ... (1126-1203).4Despite the Chinese tradition, also adopted in Japan, that privileged poetry as a sincere expression of the human heart and a spontaneous response to natural phenonena and human emotions, poetic creation might also be deemed one or another of the ten evil actions-false speech (Jp. mogo ...; Sk. m?sa-vada) or fancy talk (Jp. kigo ...; Sk. sa?bhinna-pralapa), and sometimes both at once, as seen in the plaintive words of Yoshishige Yasutane ... (933-1002) collected in Honcho monzui (snkbt 27, 351). Yasutane's views have been characterized as a truly agonized rejection of the literary (Yamada 2012, 68), and he is also said to have been the first writer in Japan to incorporate Bai Juyi's ... (772-846) dismissal of his mundane writing (Ch. shisu wenji; Jp. sezoku moji ...) as wild words and fancy phrases into Japanese liteature (Ch. kuangyan qiyu; Jp. kyogen kigo ...) (Osone 1998, 321). Evolving Japanese interpretations of Juyi's plea that those sinful words be transformed (tenjite ?) into praise for and propagation of Buddhism (sanbutsujo no tane ... and tenporin no en ...) fundamentally altered the understanding of the role of literature in medieval Japan.As artifice amounted to at best delusion and at worst prevarication and sophistry in the minds of many, it presented a dilemma to pious wouldbe authors of late Heian-period (794-1185) Japan. How were writers to pursue their way (michi ?), which was becoming a practice that provided a livelihood for poetic houses during the twelfth century, without transgressing the tenets of their faith? That century largely corresponds to the historical period known as the Inseiki ... (the period of the rule of retired emperors), 1068-1185. The discourse on the sinfulness of poetry is seen even in the most prolific poets of the era. In responding to a poetic topic taken from a passage in the Peaceful Practices chapter of the Lotus Sutra that warns against associating closely (shinkin sezare ... ) with those who compose worldly letters (sezoku no bunpitsu o tsukuru . …

A Model for Peaceful Practice and Leadership.

A Model for Peaceful Practice and Leadership.

Editorial Comment: Law and Negotiation in Conflict: Theory, Policy and Practice

AbstractThe relationship between law and negotiation is increasingly at the forefront of the international agenda. International organisations whose role includes the mediation of peace, such as the Mediation Support Unit of the United Nations, and the European Union, are seeking to understand the relationship between mediation, law and justice in conflict and post conflict societies. While such organisations acknowledge that international law places normative constraints on the practice of peace making, they also recognise that key principles of mediation, such as consent, inclusivity and local ownership, are crucial to the success of negotiated peace processes (United Nations, ). These questions have risen to the top of international policy agendas, but there is little academic scrutiny of how the relationship between law and negotiation itself it to be negotiated (Kastner, ). Research to date has focused on discrete aspects of the relationship between law and negotiation, such as the role of human rights in peace agreements (Bell, ), or in setting transitional justice priorities (Bell ; Wierda, ). It has not addressed the overarching question of the relationship between law and negotiation that underpins these divisive issues. Binding norms as well as normative expectations serve to shape the mediation process. Yet while law can play a key role in providing guidance for peacemakers, and in providing legitimacy for peace agreements, it can also come into conflict with the political task of negotiation.

Before and after urban warfare: Conflict prevention and transitions in cities

AbstractThe rising pressures of urbanization in fragile and conflict-affected countries have increased concerns about the vulnerability of cities to armed threats. Changes in the character of armed conflict during the twenty-first century and its effects on cities in the developing world have exposed gaps in the planning and practice of peace and security, which retain a “nation-State bias” that circumvents local perspectives and agencies. Whereas full-scale use of military power in cities remains as destructive today as it has ever been, international organizations such as the United Nations have called for changed approaches to State tactics in urban areas. Mechanisms designed to prevent conflict or to help countries transition back to peace are particularly key if massive human and economic damages are to be avoided in a world of increasingly dense cities. Another key concern is the vulnerability of developing-world cities to low-intensity, if protracted, forms of violence by non-State actors, particularly in post-conflict contexts. Conflict prevention and peace transitions in cities (including mainstream international tools such as peacekeeping, stability and reconstruction aid) are affected by specifically urban pressures linked to rising populations, migration, ethnic tensions, institutional deterioration and the weakening of urban services. Therefore, the physical and social characteristics of cities interact with military and developmental policies in unique ways. An understanding of key local actors, services and institutions affecting urban drivers of armed conflict – an urban strategic environment – can help practitioners and strategists to craft comprehensive policies.

The Πόλεμος That Gathers All: Heraclitus on War

Heraclitus reportedly said that πόλεμος is “father of all, king of all” (Fragment B53). However, we should be cautious around the translation of πόλεμος as “war.” How to hear this term in its multifarious signification is precisely the theme of the present essay. The analysis of various Heraclitean fragments, furthermore, may call into question the view of politics as constitutively involving war and violence (thinkers as diverse as Carl Schmitt, Walter Benjamin, Hobbes, and Marx offer varying formulations of this position) and contribute to the task of understanding politics otherwise. Granted, the examination of Heraclitean texts may appear rather tangential, even remote, with respect to this question. And yet, however obliquely, this study points to a meditation on politics as genuinely and meaningfully resting on the practice of peace—or, one might say, on a radically other understanding of the word “war.”

Pedagogía de los movimientos sociales como prácticas de paz en contextos de guerra

En este texto se confronta una discusion disciplinar pedagogica -epistemologica- con una no disciplinar -ontologica- relacionada con procesos formativos que explicitan diferentes experiencias organizativas en Colombia. En su primera parte se presenta la relacion entre las nociones de pedagogia, formacion, educacion y movimientos sociales; en la segunda, se exponen algunas narrativas colectivas acerca de las practicas formativas construidas en comunidades y movimientos sociales en contextos de guerra. Las comunidades vinculadas a movimientos sociales, ademas de traer una lucha politica, aportan formas alternativas de formacion politica y nuevas epistemologias desde la diversidad, y una critica no solo cognitiva o ideologica sino, principalmente, existencial, que re-crea los procesos de ensenanza-aprendizaje y la construccion de poderes subalternos anclados a los contextos culturales y territorios de vida capaces de cambiar las formas de relacion inter-humanas y entre mundos, cruzando fronteras civilizatorias y con la tierra entre nos. Palabras clave: educacion popular, formacion politica (Tesauro de Ciencias Sociales de la Unesco). Palabras clave autora: Contextos de guerra, resistencias pacifistas y pedagogia de los movimientos