Peace by Peaceful Means: Peace and Conflict, Development and Civilization
... Para aprofundar o conceito de paz, Galtung (1996) apresenta uma distinção essencial entre "paz negativa" e "paz positiva". A paz negativa, como mencionado, refere-se à ausência de violência direta, enquanto a paz positiva envolve a eliminação das causas estruturais da violência, tais como desigualdade, injustiça e marginalização social. ...
... Com base nesses autores, podemos agora introduzir duas teorias influentes que ajudam a compreender o processo de construção da paz. Galtung (1996), como mencionado anteriormente, distingue entre "paz negativa" e "paz positiva". Segundo ele, a paz negativa é simplesmente a ausência de violência direta, enquanto a paz positiva implica a eliminação das causas estruturais da violência, como a desigualdade e a injustiça. ...
... A paz não pode ser reduzida apenas à ausência de violência, mas deve incorporar a restauração de relações sociais e a superação de desigualdades e injustiças estruturais, o que se alinha à distinção de Galtung (1996) entre "paz negativa" e "paz positiva". A encíclica Fratelli Tutti do Papa Francisco (2020) reforça essa perspectiva ao promover a fraternidade e a amizade social como fundamentos para uma paz duradoura, enfatizando que a verdadeira paz só pode ser alcançada através da reconciliação. ...
O presente estudo buscou analisar natureza da paz em que Moçambique está inserido no processo de democratização e a participação política para a promoção da reconciliação e da paz. A metodologia adotada foi qualitativa, com enfoque hermenêutico, permitindo uma interpretação das práticas políticas e sociais do país, além de investigar o significado atribuído por diferentes atores ao conceito de paz. Através da análise de textos e documentos históricos, foi possível compreender a complexidade do contexto moçambicano. A principal conclusão do estudo é que a paz em Moçambique é predominantemente caracterizada como uma paz condicional e imperial, sustentada por acordos frágeis e uma dependência de intervenções externas. A consolidação da democracia e a inclusão de todas as vozes no processo político ainda são limitadas, reforçando a necessidade de processos mais profundos de reconciliação. Apenas superando as desigualdades estruturais e fortalecendo as instituições será possível alcançar uma paz duradoura, conforme os princípios da fraternidade e inclusão social propostos pela Fratelli Tutti e os Objetivos de Desenvolvimento Sustentável.
... Esta reflexión se apoya en el enfoque de paz positiva propuesto por Johan Galtung (1996), que entiende la paz no solo como la ausencia de violencia directa, sino como la superación de las formas estructurales de injusticia. ...
... Desde sus acciones más visibles -como las misas, las peregrinaciones o los comunicados pastoraleshasta sus intervenciones silenciosas en el acompañamiento psicosocial, la Iglesia ha asumido una tarea de mediación en conflictos locales y de respaldo activo a las víctimas de la violencia. Esto ha incluido la organización de escuelas de paz, talleres de formación en derechos humanos, programas de apoyo emocional y espiritual, así al enfoque de paz positiva propuesto por Galtung (1996), en el que la equidad y el reconocimiento son condiciones fundamentales para una convivencia duradera. ...
... A través de su acompañamiento constante, ha ayudado a resignificar el sufrimiento y a fortalecer la cohesión comunitaria. Como planteaGaltung (1996), la paz no se logra únicamente eliminando la violencia directa, sino también enfrentando las causas estructurales de exclusión, desigualdad y miedo. En esa lógica, la Iglesia ha intervenido en lo que podría llamarse una paz con rostro humano, que parte de lo espiritual, pero se expresa en lo político, lo educativo y lo comunitario.Este compromiso ha sido particularmente importante en el acompañamiento a mujeres, jóvenes y víctimas de desplazamiento forzado. ...
Este ensayo analiza el papel de la Iglesia de Quibdó en la construcción de paz desde un enfoque intercultural, en el contexto social y culturalmente diverso del departamento del Chocó, Colombia. Se plantea que, más allá de su función religiosa, la Iglesia ha actuado como un actor social clave en procesos de reconciliación, acompañamiento a comunidades afectadas por el conflicto armado y fortalecimiento del tejido comunitario. A través de una lectura crítica, se examinan sus aportes en contextos marcados por la violencia estructural y la exclusión, así como sus esfuerzos por promover el diálogo entre culturas, el reconocimiento de saberes ancestrales y la educación para la paz. El texto también identifica tensiones internas y externas que desafían la sostenibilidad y la coherencia de su labor, tales como el riesgo de prácticas paternalistas, la falta de inclusión plena de mujeres y jóvenes, y los límites de su capacidad institucional. Se concluye que la experiencia de la Iglesia de Quibdó ofrece aprendizajes valiosos para pensar la paz no como un ideal abstracto, sino como un proceso situado, relacional y profundamente humano, que requiere apertura, escucha y compromiso con la diversidad.
... Norwegian sociologist Johan Galtung used the Buddhist analogy of moving "from dukkha to sukha", meaning from suffering to happiness, in the pursuit of his distinctive contribution to peace studies-that of a positive peace (Galtung 1985(Galtung , 1996. By the time he died, in 2024, at the age of 93, geopolitical upheaval was characterised by open warfare in Ukraine, Gaza, Sudan and elsewhere. ...
... This is a potent sphere, as it includes both direct and structural violence, it sets the rules for how the military arm of government is used, and it provides a ready remedy to dissatisfaction (sukkha) with the way in which power is used: that of political participation. Galtung (1996) described democracy as "a nonviolent arbiter between parts of the population vying with each other for power and privilege" (4). But given the anarchic structure of the international system, democracy ends at the state border: "The democracy has to be global," Galtung concluded, "in the inter-state system, in the world system" (4). ...
... It is not an artificial 'harmonising' through enforced conformity, just as peace (as in pacification) becomes a euphemism for control when imposed coercively. Cultural violence, as discussed earlier, remains the (supposedly) legitimating force for both direct and structural violence (Galtung 1990(Galtung , 1996. These are the demons at the gate of the cultural sphere. ...
The pursuit of peace in international relations requires an integration of key perspectives—inclusive of the developmental, environmental, political and cultural—through which to transform conflict into a positive dynamic of societal flourishing. By examining the foundational teachings of peace researcher Johan Galtung and subsequent insights and systems investigating global peace, a more comprehensive evaluation is gained. This allows for the representation of an integrated vision of peace through a cosmogram known as mandala in Hindu-Buddhist spiritual philosophy. The mandala, while grounded developmentally in Indic cosmology, represents a transformation technology that is universal across time and cultures. Buddhist concepts in support of this methodological platform are dukkha (suffering), sukha (happiness), the doctrine of ‘dependent origination’ and the associated concept of impermanence. The findings of this exercise are that peace needs to be approached through multiple perspectives, that it has cosmological significance in its own right, as shown through Galtungian and Buddhist thought, and that it is a process that is constantly renewed.
... Sustainable peace conceptually transcends mere absence of violence to encompass the establishment of sociopolitical conditions that prevent conflict recurrence through addressing root causes and structural inequalities (Galtung, 2015). It represents a self-perpetuating state of stability that protects communities from both direct and structural violence, creating environments where conflicts cannot rematerialize. ...
... This research integrates peace and conflict studies with human rights theory to construct an analytical framework for examining peacebuilding processes in South Sudan. Drawing on Galtung's (2015) conceptualization of positive and negative peace, alongside Lederach's (2016) transformative peacebuilding model, the study employs a multidimensional approach to analyze the interconnection between human rights protection and sustainable peace outcomes. ...
This article examines the interrelationship between sustainable peace mechanisms, peacebuilding processes, and human rights frameworks within the context of South Sudan's protracted conflict. Through critical analysis of empirical evidence and theoretical frameworks, this study elucidates how sustainable peace can be achieved through multidimensional peacebuilding initiatives that prioritize human rights protection. The article interrogates the complex nexus between ethnopolitical violence, resource governance, and institutional capacity, arguing that endogenous conflict resolution mechanisms, when integrated with internationally-supported transitional justice processes, provide the most viable pathway to sustainable peace in South Sudan. The findings indicate that effective peacebuilding in South Sudan requires addressing the structural violence embedded in governance institutions while simultaneously strengthening human rights protection mechanisms to prevent conflict recurrence. This paper contributes to the scholarly discourse on post-conflict reconstruction by demonstrating how conflict resolution competencies operating across multiple societal levels can transform protracted conflicts into sustainable peace.
... Johan Galtung (1996) offers a triadic model of violence comprising direct, structural, and cultural dimensions. Direct violence refers to observable acts of harm, such as fighting or destruction. ...
... Applying Galtung's (1996Galtung's ( , 2001 typology, the conflicts in Bima contain elements of structural violence (unequal law enforcement and impunity), cultural violence (narratives that legitimize aggression), and direct violence (physical harm). Structural grievances emerge when authorities fail to enforce justice impartially, especially in cases involving influential families or repeat offenders. ...
This study examines the persistence of inter-village conflict in Bima, West Nusa Tenggara, Indonesia—an ethnically and religiously homogeneous region often regarded as culturally devout. Drawing on a qualitative approach, the research explores how historical memory, youth dynamics, and symbolic narratives contribute to recurring communal violence in a context otherwise associated with Islamic civility. Data were collected through in-depth interviews, participant observation, and document analysis, and analyzed using Miles and Huberman’s interactive model. The findings reveal that conflict escalation typically follows a three-stage pattern: latent grievances, amplifying factors, and triggering events—often involving youth mobilization around issues of honor, revenge, or misinformation. Economic hardship, unemployment, and low educational attainment among young men further intensify this dynamic. Additionally, institutional responses to early-stage conflicts are often inadequate or absent, enabling escalation and reinforcing cycles of retaliation. While traditional elders play a role in informal mediation, sustainable peace requires a dual-track strategy: early prevention through community engagement, and firm law enforcement when violence erupts. This study offers a localized framework for understanding identity-driven communal violence in ethnically homogeneous rural areas—a domain often overlooked in mainstream conflict literature—and contributes to both the theoretical discourse on horizontal conflict and the practical development of conflict-sensitive governance and youth-oriented peacebuilding.
... describes peace as the equitable distribution of justice to rightful individuals within a community, highlighting the interdependence of peace and social justice. 20 This perspective underscores peace as a prerequisite for justice, while social justice simultaneously provides a necessary framework for sustaining peace, as social injustices often serve as catalysts for conflict and violence. 21 The biblical tradition further emphasizes the interplay between peace and social justice. ...
... Peace, in his view is not merely the absence of conflict, but the presence of justice, equality, and human rights. 39 For example, the reign of Israel's third monarch delivered justice, fairness, and human rights to rightful individuals due to peaceful administration (1Kings 3: [16][17][18][19][20][21][22][23][24][25][26][27][28]. ...
Peace is a universal aspiration for societies worldwide, as it underpins development, harmonious
coexistence, and the smooth functioning of communities. Yet, achieving a truly peaceful society often seems unattainable. This article examines the intersection of peace and social justice through
a biblical analysis of Hebrews 12:14. In this verse, the author urges believers to “pursue peace with
all men,” emphasizing its essential role in the Christian faith. The study looked into Dapo Asaju’s
thought on social change which emphasizes “brotherhood rather than religion or ethnicity”. It further investigates the relevance of this biblical perspective for contemporary social change movements, including nonviolent resistance, restorative justice, and community development. It argues
that the pursuit of peace is not merely a moral obligation but also a form of social justice aimed at
transforming the social, economic, and political systems that sustain conflict and the inequality.
Using analytical and sociological methods, the findings reveal that the Bible views living peacefully
not only as a prerequisite for spiritual fulfillment but also as a critical form of social justice necessary for societal advancement. The study concludes that peace is indispensable for meaningful social transformation and recommends the application of the biblical principles in Hebrews 12:14 as
a framework for social change.
Keywords: peace, pursuit, social justice, social change, Hebrews 12:14
... Negative peace refers to the absence of direct violence or armed conflict. Positive peace, on the other hand, involves the presence of social justice, equality, and the fulfillment of human rights, which create the conditions for sustainable peace (Galtung, 1996). In furtherance, the concept of negative peace focuses on preventing and ending violence. ...
... Sustainable peace entails addressing social inequalities, promoting inclusive governance, and ensuring equitable access to resources and opportunities for all members of society (Galtung, 1996). This connotes that for a country to enjoy sustainable peace, there must be true democracy and equal gender inclusivity and representation. ...
Nigeria, a country with diverse ethnicities, cultures, and religious affiliations, has grappled with numerous challenges to its peace and stability. Among these challenges, gender inequality has persisted, undermining the full realization of democratic ideals and exacerbating conflicts. When the word "gender" is uttered, most people immediately associate it with women, who in many societies face discrimination and are frequently placed in a disadvantageous position with respect to men. Consequently, programs aimed at empowering women are being promoted in order to mitigate the negative effects of this subjugation on women. This paper explored the interplay between democracy, gender equality, and sustainable peace in Nigeria. It examined how promoting gender equality within the framework of democracy can serve as a crucial catalyst for sustainable peace in the country. This study is premised on the Human Security Framework and Feminist Peace theory. By analyzing existing literature, policies, and case studies, this paper discovered that addressing gender disparities is not only a matter of justice and human rights but also a prerequisite for achieving lasting peace and development in Nigeria. The presentation comes to the conclusion that if both genders are correctly appreciated with each playing their role, not discriminating or demeaning any position, the resultant effect will not only result in development; instead, sustainable peace will be attained. The paper explores Nigeria's democratic government's role in achieving sustainable peace by adhering to gender equality policies, providing empowerment initiatives for women, and prioritizing democratic dividends for all citizens, regardless of gender, through various academic methods.
... Its primary goal is to address injustices through nonviolent means and to alter the structural factors that lead to violent conflict. Galtung (1996) posited that the peacebuilding process encompasses several components, such as preventing conflicts, managing ongoing disputes, resolving and transforming conflicts, and facilitating reconciliation after conflicts have occurred. ...
... The peacebuilding theory provides a framework for understanding and addressing conflict complexities necessary for achieving lasting peace. Founded on the work of Johan Galtung, often regarded as the father of peace theory, it encompasses three core tenets: reconciliation, conflict resolution, and the construction of equitable societies (Galtung, 1996). Reconciliation involves healing relationships damaged by conflict through acknowledgement of past wrongs, facilitating dialogue, and creating spaces for community healing, emphasising the validation of affected individuals' experiences (Galtung, 1964). ...
This study explores the intersection of interfaith dialogue, artificial intelligence (AI), and conflict resolution in Africa. Despite the persistent interfaith tensions that undermine social cohesion and stability across the continent, there is a growing recognition of AI's potential to enhance dialogue and foster peaceful resolutions. The study adopted a qualitative approach, with a case study being African Journal of Religion, Philosophy and Culture (AJRPC) ISSN 2634-7636 (Print) ISSN 2634-7644 (Online) Indexed by SCOPUS, IBSS, EBSCO and SABINET Volume 6, Number 1, March 2025 Pp 161-185 Religion and Legitimization of Violence … 162 utilised as a research design. The case study allowed for a deep appreciation of context-specific realities based on unique experiences from Kenya, Nigeria and South Africa regarding Interfaith Dialogue, AI, and Conflict Resolution in Africa. Hence, the researchers undertake a comparative analysis of the subject under study. The findings reveal that AI can significantly improve the efficacy of interfaith dialogue and conflict resolution efforts, with religious leaders being pivotal in facilitating the adoption of these technologies. However, several challenges remain, including data quality, algorithmic bias, cybersecurity risks, and lack of capacity building within communities. Therefore, the study recommends the imperative to address the above challenges and integrate AI into interfaith dialogue to provide promising opportunities for fostering peace in Africa.
... Actualmente, los estudios de paz tienden a aglutinarse entre aquellos que abordan las diversas expresiones de violencia en la vida social y los mecanismos que pueden prevenirla mediante la promoción y la gestión de la paz (Galtung, 1990(Galtung, , 1996. En correspondencia, algunas lecturas dan predominio a la ausencia o la limitación del conflicto como forma de alcanzar la paz, especialmente en contextos de violencia directa, y suelen identificarla como paz negativa (Galtung, 1996;Harto de Vera, 2016 ...
... Actualmente, los estudios de paz tienden a aglutinarse entre aquellos que abordan las diversas expresiones de violencia en la vida social y los mecanismos que pueden prevenirla mediante la promoción y la gestión de la paz (Galtung, 1990(Galtung, , 1996. En correspondencia, algunas lecturas dan predominio a la ausencia o la limitación del conflicto como forma de alcanzar la paz, especialmente en contextos de violencia directa, y suelen identificarla como paz negativa (Galtung, 1996;Harto de Vera, 2016 ...
Este trabajo realiza un acercamiento a las percepciones e iniciativas de paz en 10 procesos comunitarios de la localidad de Ciudad Bolívar, en la ciudad de Bogotá. Mediante un estudio cualitativo de enfoque sociohermenéutico, se recurre al modelo generativo como estrategia para dilucidar las innovaciones que los actores sociales desarrollan en el territorio cuando abordan conflictos. Los diálogos realizados a través de grupos focales muestran algunos recursos, valores y habilidades usados por los actores sociales para enfrentar la adversidad, quienes sitúan al cuerpo en perspectiva relacional y procesual como un primer territorio para producir sentidos que aportan el fortalecimiento de una cultura de paz. Se concluye que las iniciativas están atravesadas por emociones sociales positivas y acuden al uso de artefactos culturales de tipo ambiental, con efectos en la instauración de nuevas ecologías sociales.
... Peacebuilding variables encompass the mechanisms aimed at addressing the root causes of conflict, at promoting social cohesion, and at building resilience. Galtung's 1996;1976) framework of conflict transformation distinguishes between negative peace (absence of violence) and positive peace (presence of justice and equality), which are essential for framing peacebuilding interventions in the triple nexus. The framework integrates peacebuilding with both humanitarian and development efforts by recognizing that conflict-sensitive approaches to emergency aid and development can prevent a relapse into violence. ...
... For instance, the interaction between humanitarian relief and peacebuilding requires coordination to avoid exacerbating tensions, especially in post-conflict settings like Sri Lanka. Galtung's (Galtung, 1996;1976) theory on conflict transformation underscores the importance of integrating humanitarian actions with peacebuilding to avoid a relapse into violence. ...
This study examines the Sri Lanka Red Cross Society’s (SLRCS) response to the economic crisis
through the triple nexus framework, which integrates humanitarian aid, development, and peacebuilding.
The objective is to assess how the SLRCS interventions addressed immediate needs and
long-term recovery in a complex emergency. Key findings show that unconditional cash transfers
effectively supported urgent needs like food security and laid the foundation for economic recovery.
However, conditional cash transfers faced challenges due to external factors such as poor agricultural
inputs, highlighting the need for context-sensitive approaches. The study also identified gaps
in achieving self-sufficiency, as reliance on external financial aid limited sustainability. Improved
coordination among SLRCS, government entities, and NGOs was essential but requires better
strategic alignment and feedback systems. The study contributes to the triple nexus literature by
offering practical insights on operationalizing this framework in Sri Lanka. It addresses research
gaps related to robust metrics, adaptive learning, and stakeholder engagement, emphasizing the
importance of culturally sensitive and locally driven approaches. Implications for future research
include the development of more comprehensive monitoring systems, policies promoting self-sufficiency,
and adaptive learning. The study also advocates for scaling and replicating successful triple
nexus strategies in other crisis settings.
... The idea of social harmony has been and continues to be of interest among researchers, analyzed as an approach to the role of communication and discourse in promoting social harmony, focusing on the interaction between democratic institutions and societal norms [9], as well as in peace studies, which explore the concept of positive peace and how social harmony can be cultivated through nonviolent means, emphasizing systemic change rather than merely resolving conflicts [10]. Other perspectives have highlighted the role of social structures, norms, and networks in creating harmony within societies, emphasizing the balance between individual and collective interests [11]. ...
... Complementarily, the concept of "planetary boundaries" is introduced, providing a framework for understanding the critical thresholds of Earth's system processes that must not be exceeded to maintain planetary and human societal stability [15,16]. A growing concern is the balance between the environment and society, such as the interconnection between natural systems and how ecosystem balance is fundamental to humanity's well-being [17], as well as exploring how global social and environmental systems must function in harmony to sustain a peaceful and durable world [10]. In this context, alternative economic models that focus on achieving social and environmental balance are also presented. ...
This paper explores the concept of “bioharmonism” as a model for addressing sustainability and the Sustainable Development Goals (SDGs) by integrating the principles of biological balance and life harmony at various levels of nature and society. The purpose of this paper is to propose an integrative paradigm that rationally organizes the component concepts of different approaches and nuances developed over time in an attempt to find a path forward regarding contemporary societal changes. Thus, along the lines of transdisciplinary and holistic approaches, a connection is made between natural sciences, specifically life sciences, and social sciences, to understand in this way the evolution of human society. Specifically, the objective of this conceptual viewpoint is related to sustainability, resilience, and planetary health, indicating the need to analyze planetary bioharmony and transfer the model to the structure and functionality of human society. This is achieved by describing the pillars of this complex endeavor in a unified and coherent approach to highlight the bioharmonization process. This paper analyzes the definition and role of societal bioharmonism, then the methodological argumentation based on specific notions, principles, and laws, and finally, describes the application lines of the pillars of bioharmonism, using as a case study the provision of food for the human population. Solutions are highlighted that can conceptually contribute to the evolution of contemporary society, considering the convergence of anthroposystems with ecosystems, based on the interconnection of the current Biological Revolution with the performances offered by the Information Era. These solutions aim at societal bioharmonization, supported complementarily by its specific conceptual pillars, which, through integration and emergence, lead to a dynamic systemic balance. This, in turn, lays the foundation for reintegrating the environment and biodiversity into the economic equation, the citizen into the social equation, and science into the political equation.
... Principally, diplomacy is all about promoting and maintaining peace not only between two countries but across different states while promoting socio-economic development through different means, one of which is tourism. On common ground, peace is considered as the absence of conflict or war [be it internecine or interstate]; however, peace implies the creation of a society based on social justice through equal opportunity, fair and equal access to social and political power and economic resources, equal protection, and impartial enforcement of law as well as mutual cultural understanding and respect for one another (Carbone, 2017& Galtung, 1996. ...
Tourism is a global phenomenon and the world's largest and fastest-growing industry and a key factor in the growth of the major economic, environmental, and sociocultural dynamic forces that serve as leverage for inclusive development. In South Africa, tourism is significantly important to and a key driver of the country's economic development while promoting its public diplomacy. Fundamentally, the heightening of tourism as a component of international relations through the adoption of soft power is a contemporary subject within the framework of international relations. Tourism is a sector that has an influence that cannot be ignored. As a result of the increasing success of tourism worldwide, the practice of public diplomacy cum tourism explains its importance in promoting the country's values and institutions. Using qualitative research methods and relying on the theory of complex interdependence in international relations premised on the principles of innovation, this paper aims to provide a synopsis of South Africa's tourism industry as a means to promote its public diplomacy. In summary, although tourism was not designed or purposefully constructed to assume the form of diplomacy, South Africa has unconsciously utilised the business to promote its soft power in an aura of informal diplomacy.
... A pesar de tales críticas, puede decirse que el Acuerdo representa un instrumento relevante en la observancia de los derechos humanos a partir del razonamiento material desarrollado en sus fundamentos jurídicos, en tanto argumentación racional susceptible de ser invocada por los jueces para evitar pronunciamientos contradictorios al examinar estos últimos el ejercicio de la función jurisdiccional de las rondas campesinas. De todos modos, puede concluirse razonablemente que, más allá de proveer a lograr una mayor predictibilidad en el contenido de los dictámenes de los magistrados, el Acuerdo también representa un campo de disputa epistémica no formalista, que busca orientar la interpretación casuística de los jueces en los procesos de discusión pública respecto a cómo entender el enfoque intercultural, lo cual dota al debate público de mayor valor deliberativo (Nino 1997, 685 (Bourdieu 1997) sino, en casos como los sub examine, física, cultural, pero, por sobre cualquier otra consideración, estructural (Galtung 1996). En este orden de ideas, bien vale volver sobre las tesis de Vinyamata (2015), quien examinaría a lo largo de su obra cómo la mentada condición estructural de tal violencia permearía las relaciones entre el Estado y las diversas comunidades de sentido -particularmente aquellas más desfavorecidas-a partir de la emergencia del conflicto, cual inferencia de la forma en la que "(…) el derecho hace parte de un campo político en el cual se utiliza también, con diversos grados de legitimidad, la violencia" (Lemaitre 2009, 30). ...
This research intends to analyse the causes of the lack of recognition, by the ordinary Peruvian justice system, of the rondero-peasant jurisdiction's decisions. In this sense, this piece of work will examine the manner by means of which this lack of recognition translates itself into the criminalisation of the ronderos themselves who, when attempting to sanction the criminal offenses which take place within their own communities, end up being subject to criminal proceedings brought by the ordinary courts. Given such circumstance, this article will argue that the latter course of action will explain the institutional violence that the Peruvian state itself deploys against the peasant groups, as such state ignores various international instruments provisions that, as such, guarantee the peasant jurisdictional autonomy. To this end, this paper will examine the jurisprudential and normative guidelines, both national and international, that protect such rights. To this end, departing from the inductive method, this article will appeal to the theoretical framework of the legal pluralism school.
... Boulding makes a list of the seven "planks" of a peace policy "platform" (1978: 109-122) and compares the ability of a system of peace to resist phase change to an "engineering problem" where building materials need to be tested for their strength, their endurance under strain (ibid: 32-66). Galtung (1996: 2) develops the concept of "structural violence", that is, "indirect violence that comes from the social structure itself", and as the two main forms of structural violence, he names repression and exploitation. Luckily, according to Galtung, not only is the world filled with structural violence, but there are also "peace structures " (1975: 140), and all "structures are modifiable" through human action (ibid: 146). ...
... The study also aligns with Conflict Transformation Theory, which indicates the role of informal justice system in resolving conflicts and addressing root causes to prevent further disputes. The alternative processes build empathy, understanding and shared responsibility for social harmony through inclusive dialogue, community empowerment and addressing power imbalances (Galtung, 1996;Lederach, 1997). Sustainable peace is achieved by transforming conflict through social change and promoting justice. ...
Purpose- Justice, as a relative concept, can be achieved through several methods and practices. Among these, Alternative Dispute Resolution (ADR) stands out as an effective mechanism to resolve disputes, ensuring justice with rigor. In the village of Hulhulia, Bangladesh, ADR has been practiced for nearly 200 years and has proven to be highly beneficial for the community. This study examines the roles, challenges and impacts of ADR in Hulhulia.
Design/methodology/approach-This study employs a quantitative approach to collect data from justice-seekers and assess their perceptions. A census survey conducted through structured questionnaire to get the perception of roles, impacts and challenges of ADR from the respondents.
Findings-The present study has found significant associations of the roles and challenges of ADR with impacts on the community. ADR has been instrumental in reducing complexities, ensuring access to justice, fostering peace and harmony and strengthening social capital. These positive outcomes have increased both individual satisfaction and community well-being. Despite facing several challenges, the ADR practices in Hulhulia continue to provide significant benefits to the people, offering a cost-effective and efficient way of resolving disputes. ADR practices in Hulhulia have facilitated the proper execution of justice and strengthen community bonds.
Originality/value-This successful execution demonstrates the potential for recreating this ADR model in other regions to achieve such effectiveness. The study indicates the importance of ADR not only as a tool for justice but also as a method to build inclusive and harmonious communities.
... damai ini terbagi menjadi dua dimensi, yaitu damai negatif dan positif. Perdamaian negatif merujuk pada absennya kekerasan, sedangkan perdamaian positif mencerminkan kondisi yang tercipta melalui penerapan keadilan sosial serta pencegahan konflik tanpa kekerasan (Galtung, 1996). Perdamaian juga mencerminkan keadaan harmonis yang meliputi individu, keluarga, masyarakat, bangsa, dan negara, dengan tingkat kekerasan yang minim di dalamnya (Esho, 2024). ...
This study explores the values of peaceful character in the sureq I La Galigo episode Mula Rioluna Batara Guru which aims to identify and analyze the values of To Ugi's peaceful character contained in the sureq I La Galigo. This study uses a qualitative descriptive method with a Wilhelm Dilthey hermeneutic approach, by interpreting the script (sureq) based on experience, expression, and understanding of Bugis culture. The results of the reserch show that the values of To Ugi's peaceful character in the sureq La Galigo episode Mula Rioluna Batara Guru include, a good heart, caution and alertness to avoid danger, the appropriateness of speech and actions 'adanagau' or conformity and action, not arrogant or humble, thinking before acting, togetherness (mutual cooperation), honesty and true words (lempu sibawa ada tongeng), loyalty (solidarity), friendship, and responsibility and affection which are integral parts in building a harmonious and peaceful social life. In the midst of the development of the era that brings moral challenges to the younger generation, understanding local cultural values is important as a foundation for peaceful character education. Therefore, this study emphasizes the importance of integrating peaceful character values in learning and social life to form individuals who are moral and have peaceful characters.
... delineates the moral criteria under which warfare may be deemed acceptable, centering on concepts such as just cause, right authority, proportionality, and proper conduct (Aquinas, 1265;Orend, 2002). By contrast, PJ, informed by critical media studies and conflict resolution theory, seeks to reframe news coverage to highlight potential solutions, avoid demonizing language, and emphasize the human costs of violence (Galtung, 1996;Lynch & McGoldrick, 2005). Although both JWT and PJ initially appeared as philosophical or normative theories, a growing body of empirical research now examines how these frameworks manifest in mainstream media coverage. ...
Drawing on Youngblood’s call for “compelling, impactful, and thoughtful” journalism, this study introduces Just-Peace Journalism (JPJ), merging Just War Theory and Peace Journalism to deepen ethical scrutiny and practical coverage. A quantitative analysis of 300 Sudan Tribune and Al Jazeera articles on Darfur investigates whether JPJ can strengthen day-to-day reporting and whether its principles extend beyond Darfur. The findings reveal that, while normative frameworks often struggle to influence routine news practices, JPJ elements emerge when supported by editorial policies, sufficient resources, and receptive audiences. Building on these insights, the study proposes strategies for independent journalists and local media to elevate ethical inquiry, and it encourages further exploration of JPJ’s applicability across diverse contexts.
... Desde la perspectiva de la cultura de paz, los hallazgos de este estudio revelan la necesidad de trabajar en la transformación de imaginarios y prácticas que reproducen violencias estructurales y culturales hacia la población postpenitenciaria en el ámbito laboral. Como señala Galtung (1996), la violencia cultural legitima otras formas de violencia, en este caso, la exclusión sistemática de oportunidades de empleo digno para personas que buscan reintegrarse a la sociedad. ...
Este artículo explora las percepciones y prácticas de empleadores respecto a la inclusión laboral de la población postpenitenciaria en la Zona Metropolitana de Guadalajara, desde una perspectiva de derechos humanos y cultura de paz. A través de una investigación cuantitativa con alcance exploratorio y descriptivo, se analizó la postura de 102 empleadores de diferentes tamaños y giros de empresas. Los resultados revelan una postura generalmente favorable hacia la inclusión, aunque persisten prácticas discriminatorias. Se encontró que las empresas pequeñas son más incluyentes que las grandes en la contratación de personas liberadas. Se identificaron áreas de oportunidad para promover una cultura de paz en el ámbito laboral mediante procesos de reclutamiento más incluyentes. El estudio concluye que, si bien existe apertura al tema, aún son necesarios esfuerzos por parte de empleadores para establecer políticas y prácticas que protejan el derecho al trabajo de esta población vulnerable.
... Hickel et al (2022) explain that, Unequal Exchange Theory posited that economic growth in advanced economies of the global north relies on a large net appropriation of resources and labor from global south, extracted through price differentials in international trade. Exploration and exploitation of human and material resources from third world nations to developed economies, represented a structural violence (Galtung, 1996). Sustained destructive global south resources has dislocate their economies, undermine their political and social system. ...
An increasing struggle between individual national security has persistently subdue common human security: supplanting communalism for individualism; giving capitalism advantage over humanitarianism. This study seeks to investigate the pursuit of destructive individualism; examine the promotion of segregated communalism; inquire into the scramble for exploitation of resources for profit; assess the implication on humanism and peacebuilding. The study adopts Unequal exchange theory to explain the issues under investigation. The inquiry uses qualitative data approach to gather data. It was revealed that, individual human person, and state's national interests had supplanted common humanity's interest; segregated communalism has loosened the strand holding human society together; global search for profit had continue to worsen conflict; cheap extraction of resources has sustained growing inequality and poverty in poor nations; and increasing poverty and illiteracy undermine continuously the foundation for peace. It was suggested that, practice of integrated communalism will promote win-win for common humanity; advanced nations should deploy their technology to process and trade in refined products instead of raw materials. This will create jobs and establish a concrete and sustainable foundation for peacebuilding.
... The young, wild structuralist who stunned the world with concepts like "structural violence" or the discrimination of "positive and negative peace" (which he inherited from Gandhi) is rather different to the mature post-structuralist who coined "cultural violence" and tried to systematize all of that in his seminal book Peace by Peaceful Means in 1996 (Galtung, 1996). Like many, I could not follow his ideas in the last phase of his life. ...
Questões de paz e conflito têm sido uma preocupação constante em todas as culturas e ao longo da história humana. Somos, antes de tudo, seres relacionais, e nossa complexidade naturalmente gera conflitos. Através de nossas relações, conflitos e estados de paz podem surgir, e a transformação e realização desses estados conferem significado e compreensão sobre nosso lugar no mundo. O campo de Estudos de Paz e Conflito (EPC) é fundamentalmente transdisciplinar, abrangendo uma ampla gama de disciplinas acadêmicas, como ciência política, sociologia, história, antropologia, tradições contemplativas, teologia, psicologia, filosofia, entre outras áreas, abordagens teóricas e lições aprendidas na prática. Através da aplicação de pesquisa, educação e prática, o EPC se preocupa com a investigação da natureza dos conflitos, violência, identidade, segurança, poder e com o treinamento de habilidades e métodos para aplicar a transformação de processos conflitivos, levando a uma paz dinâmica e inclusiva. Como disciplina acadêmica, o campo dos EPC tem menos de 100 anos e está em constante desenvolvimento. As dinâmicas sempre mutáveis das complexidades de qualquer conflito e as preocupações daqueles que desejam transformá-lo continuam a moldar e refinar o campo. Esta entrevista é uma breve visão geral de algumas das principais tendências que moldaram o desenvolvimento do campo dos Estudos de Paz e Conflito. Os Estudos de Paz e Conflito constituem um discurso e uma prática que têm se tornado cada vez mais amplos em seu escopo e mais profundos em sua nuance, à medida que mais disciplinas contribuem para sua formação. É importante destacar que o desenvolvimento do campo dos EPC não ocorreu de forma linear, com certas tendências substituindo concepções anteriores; ao contrário, as perspectivas e experiências que moldaram os campos da teoria e da prática se sobrepõem e coexistem como fios em um tear. O desenvolvimento dos EPC pode ser compreendido por meio de mudanças em larga escala na compreensão da natureza e das causas dos conflitos, nos meios de abordá-los e nos principais atores responsáveis por lidar com os conflitos. Desde sua longa história, os EPC têm sido moldados por visões de mundo enraizadas em observações do mundo natural e na compreensão do lugar dos humanos nele. Muitas das palavras mais antigas para paz estão fundamentadas em uma visão de mundo energética que considera a fertilidade como a principal fonte de paz e bem-estar (Dietrich, 2019). A compreensão de paz mantida em muitas culturas tradicionais e outras tradições antigas reflete uma perspectiva de harmonia dinâmica entre o mundo natural e os seres humanos. Esta entrevista busca fornecer uma visão geral dos EPC como um campo acadêmico, bem como trazer algumas reflexões sobre os estudos de paz e conflito. O Professor Dr. Wolfgang Dietrich é nosso ilustre convidado para esta valiosa entrevista, que visa apresentar e esclarecer pontos importantes no campo acadêmico dos Estudos de Paz e Conflito. Vale ressaltar que o Professor Dietrich é um dos mais renomados acadêmicos da área, e, entre suas vastas contribuições, destaca-se a teoria das Muitas Pazes, que é um dos desenvolvimentos mais recentes no campo dos EPC, baseada na Filosofia da Paz Transracional (Dietrich, 2019), e pode ser vista como uma importante virada epistemológica no campo. Dietrich possui dois doutorados, em História e Literatura e em Direito, pela Universidade de Innsbruck, onde iniciou sua carreira como Professor Adjunto em 1990 e foi homenageado com o título de Professor Honorário em 2015. Durante sua carreira na Universidade de Innsbruck, ele atuou como Diretor da Faculdade de Ciências Sociais e Políticas e liderou o Programa de Mestrado em Paz, Desenvolvimento, Segurança e Transformação Internacional de Conflitos. De 2008 a 2023, ocupou o cargo de Cátedra UNESCO em Estudos de Paz e foi membro da Comissão Austríaca da UNESCO durante esse período. Dietrich também teve a oportunidade de compartilhar sua expertise como professor visitante em várias instituições renomadas, incluindo o Instituto de Ciência Política da Universidade de Viena, o Centro de Estudos de Paz e Desenvolvimento da Universidade de Castellón, na Espanha, na Universidade das Nações Unidas para a Paz (UPEACE), em Colón, Costa Rica, e no programa de Estudos de Paz e Transformação de Conflitos no Brasil (Paz & Mente). Seu profundo compromisso com a pesquisa sobre a paz e a transformação de conflitos é ainda mais sublinhado por seu extenso trabalho de campo na América Central durante a década de 1980, bem como pelas pesquisas realizadas na América Latina e Caribe, Índia, África Oriental e Sudeste Asiático ao longo da década de 1990. Ele foi presidente da seção austríaca da Anistia Internacional de 1989 a 1991 e dirigiu a Universidade Europeia de Paz de 1995 a 1998. Além disso, foi Diretor Acadêmico do Instituto Austríaco para a América Latina de 1995 a 2007, antes de se concentrar inteiramente no desenvolvimento da Escola de Estudos de Paz de Innsbruck, da qual se aposentou em 2021. Dada sua carreira ilustre e substanciais contribuições ao campo, Dietrich é um convidado notável para esta entrevista. Conduzimos a entrevista online por meio de trocas de e-mails em julho de 2024, e somos profundamente gratos por sua generosidade e pela precisão de suas respostas.
... A abordagem de Transformação de Conflitos vai além da resolução, focando na mudança das condições estruturais que criam os conflitos e na promoção de relações cooperativas. Inspirada na Teoria dos Conflitos e na visão de luta não violenta de autores como Galtung (1996) e Lederach (1997), esta abordagem vê os conflitos como oportunidades para mudanças sociais positivas. Assim, envolve a criação de processos participativos onde os atores locais desempenham um papel ativo na busca de soluções. ...
O capítulo aborda os conflitos socioambientais na Amazônia como específicos complexos e multidimensionais, resultantes de desigualdades estruturais e disputas pelo uso e controle dos recursos naturais. A Amazônia, com sua vasta biodiversidade e rica composição sociocultural, tem sido palco de intensos debates entre interesses econômicos e os modos de vida dos povos originários e tradicionais.
O texto explora duas abordagens analíticas para compreender tais conflitos:
Um objetivistafundo concentração, que enfatizam as causas estruturais e materiais (como a concentração fundiária e o avanço do agronegócio);
A subjetivista , que foca nas percepções e valores dos diferentes atores sociais.
Além disso, são apresentadas três estratégias para lidar com os conflitos:
Gestão de Conflitos – baseada na negociação e mediação;
Resolução de Conflitos – Específica à satisfação de necessidades humanas;
Transformação de Conflitos – busca mudanças estruturais e empoderamento das comunidades.
O capítulo destaca a expropriação de terras e o desmatamento como os principais fatores de conflito na região. Dados da Comissão Pastoral da Terra (CPT) revelam um histórico de grilagem, concentração fundiária e violência no campo, com milhares de conflitos registrados anualmente. A análise do desmatamento mostra seu forte brilho com a expansão agropecuária, principalmente a bovinocultura, resultando em impactos ecológicos severos.
Por fim, são discutidos os impactos desses conflitos nas dimensões ambiental, social, econômica e institucional. Entre eles, destacam-se: manipulação ecológica, mudança imposta de comunidades, perda de identidade cultural, criminalização de lideranças e fragilidade da governança.
O texto conclui defendendo políticas públicas integradas que promovam a justiça social e ambiental, com base no protagonismo das populações amazônicas e na valorização de suas práticas sustentáveis.
... Este aporte, considera las violencias estructurales, que generan empobrecimiento; las violencias culturales o simbólicas, que alimentan los odios sociales; y las violencias directas, expresadas en el daño físico, como parte de un entramado interrelacionado que configura las dinámicas sociales. Galtung (1996) sostiene que las culturas de paz son capacidades humanas fundamentales para orientar a los colectivos hacia nuevas formas de resolución de conflictos, situadas entre una política democrática y una formación social para la noviolencia. Las culturas de paz, no solo trazan rutas alternativas al poder corrupto legitimado en el sentido común, sino que también generan resistencias creativas que visibilizan las voces y experiencias relegadas por los sistemas, como una herramienta transformadora para desafiar las estructuras de dominación y promover la reconstrucción de sociedades transparentes. ...
El presente ejercicio académico explora cómo los maestros y maestras contribuyen a la construcción de culturas de paz desde sus historias de vida, decantando acciones pedagógicas a favor de la reconfiguración del tejido social, en el municipio de Puerto Lleras, departamento del Meta en Colombia. Las bases teóricas acerca de la paz positiva de Galtung, (1969) como promoción de justicia social y promoción de los Derechos Humanos, se complementan con las reflexiones de la paz imperfecta del profesor Francisco Muñoz (2004), quien expone la paz como la gestión y el esfuerzo inacabado de superación de conflictos y las posibles respuestas a lo emergente de los mismos. Para tal propósito se recurre a una investigación cualitativa, con enfoque hermenéutico. Se llevaron a cabo tres entrevistas semiestructuradas a maestros y maestras de la Institución Educativa Majestuoso Ariari, quienes compartieron sus experiencias sobre las culturas de paz, en categorías como; no violencia, agenciamientos de paz y resiliencia. Dado el compromiso con el diseño metodológico, las narrativas de vida fueron revisadas, recontextualizadas y analizadas con base en categorías de las culturas de paz, con el apoyo del software atlas ti. En los hallazgos, se detalla como el profesorado desempeña un papel fundamental en la construcción de culturas de paz, por medio de agenciamientos pacifistas desde diversas mediaciones pedagógicas con una alta carga de resiliencia. Esto permitió identificar prácticas de no violencia en el entorno escolar, como la creación de espacios y proyectos para la resolución pacífica de conflictos. En consecuencia, el trabajo docente en la construcción de culturas de paz demostró como se viene superado las barreras estructurales y culturales de violencias que aún impregnan los territorios. En las conclusiones se enfatiza cómo las narrativas de vida de los maestros y maestras, donan sus sentidos para educar en y para la paz, desde su vocación ontológica, como actores de paz (Centro Nacional de Memoria Histórica [CNMH], 2017).
The reintroduction of multi-party democracy, the consequent devolution of governance in 2010, and the digitization of the electoral process in Kenya were important indicators of a maturing democracy. Yet, most of the Kenya’s subsequent elections have consistently revealed that Kenya still has a long way to go insofar as electoral integrity is concerned. This study investigates the paradox of peaceful electoral outcomes in Kisumu County during the 2022 general elections, despite the region’s history of conflict. It focuses on the critical interventions of Civil Society Organizations (CSOs) in pre-election peacebuilding efforts, particularly within historically volatile contexts – listed by Kenya’s Government before 2022 elections as “hotspots”. Employing a qualitative research design, the paper captures the lived experiences of local CSOs and other electoral stakeholders. The paper identifies thre key typologies of CSOs: ad-hoc conflict response arrangements, Community-Based Organizations (CBOs) and International Non-Governmental Organizations (INGOs). The findings elucidate how these organizations effectively mobilized community-based strategies, fostering trust and collaboration, while also highlighting their challenges in sustaining long-term impact due to temporally limitation; top-down-based peace-building designs, resource volatility and the existence of an optimal conditions for thriving of political corruption. Importantly, the research reveals that the peaceful nature of the election results in the hotspot zones of Kisumu County was shaped by a combination of CSO efforts, evolving political consciousness, especially of the youthful voters, and the electorate’s collective memory of the repercussions of past violence. The paper therefore calls for a re-politicization of peacebuilding and an across-the-electoral cycle peace-building approach. It emphasizes the necessity for committed ethical and empathetic leadership, and a comprehensive, structurally-informed approach to addressing entrenched electoral conflicts in Kenya.
This paper introduces a revolutionary theoretical breakthrough-the Transformative Federal Leadership (TFL) framework-that fundamentally reconceptualizes how we understand leadership excellence in complex federal systems. This paradigm-shifting model transcends existing theoretical limitations by systematically integrating seven previously disconnected theoretical traditions: transformational leadership theory, adaptive leadership, policy entrepreneurship, institutional analysis, collaborative governance, capability approach, and conflict transformation literature. The TFL framework represents a quantum leap beyond conventional leadership models by conceptualizing federal leadership as a dynamic, multidimensional system of interconnected competencies that collectively enable institutional transformation, policy innovation, and sustainable development across diverse regional contexts. We demonstrate that this revolutionary framework dramatically surpasses the analytical power of conventional single-theory approaches, which inevitably capture only fragmented dimensions of the federal leadership challenge. Through sophisticated theoretical integration, we establish a comprehensive measurement taxonomy with 35 distinct indicators across the seven framework dimensions, demonstrate their complex interactive effects through systems modeling, and illustrate transformative applications through detailed case scenarios. The TFL framework initiates a fundamental paradigm shift in leadership theory by bridging previously insurmountable disciplinary boundaries and creating an entirely new analytical architecture for understanding governance excellence. We conclude by proposing a comprehensive research agenda for empirical validation and theoretical elaboration of this revolutionary framework, establishing a new foundation for evaluating and developing transformative leadership capacity in federal democracies worldwide.
Peace ( salm/silm/salam ) and peacemaking ( sulh ) are essential concepts within the foundational texts of Islam. In these texts, peace is idealized as the state that governs the life of the faithful and defines their relationship with the Creator and His creation. Particularly within the worldview of the Qur’an (the central scripture of Islam, which Muslims believe to be directly revealed by God), peace is the ultimate desideratum, the achievement of which is the noblest and loftiest objective of human striving and existence on earth. This article provides an overview of the contents of these foundational texts and discusses two significant concepts – human stewardship of the earth and justice tempered by mercy – the adoption of which leads to positive peace that addresses the root causes of structural violence and conflict.
This article critically analyzes the concept of religious moderation, which has become one of the Indonesian government’s strategic policies for peacebuilding within the context of religious pluralism. The ongoing religious conflicts that haunt the nation, coupled with state initiatives to manage diversity and the tensions between religious moderation and freedom of religion or belief, are key issues discussed in this article. The author employs qualitative research methods and conducts a literature study to gather data, including analyzing the book of Moderasi Beragama, published by the Ministry of Religious Affairs, which conceptualizes this idea. Further analysis is conducted on other relevant references, including literature on freedom of religion and belief, peacebuilding in religious pluralism, and related issues. The findings reveal that religious moderation, with its strengths, such as fostering a middle-path approach to religious expression (active moderation rather than passive), rejecting extremism and violence, and promoting inclusive religious texts, offers opportunities to support peacebuilding in the context of religious pluralism when implemented based on universal humanitarian values. By embracing tragedy, the victims transform into weavers of peace. However, the concept also faces critical challenges, including potential violations of freedom of religion or belief, as well as conceptual and practical limitations in addressing the root causes of complex religious conflicts. These include social injustice, poverty, restricted freedoms, lack of access to education, discriminatory regulations, and various structural dimensions, which are the main drivers of conflict. Therefore, reconceptualizing and recontextualization of religious moderation are necessary to transform it into a solution rather than merely an illusion. AbstrakArtikel ini menganalisis secara kritis gagasan moderasi beragama, yang telah menjadi salah satu kebijakan strategis pemerintah Indonesia dalam upaya pengembangan perdamaian dalam konteks kemajemukan agama. Konflik keagamaan yang terus menghantui bangsa Indonesia dan inisiatif negara dalam mengelola keberagaman serta ketegangan antara moderasi beragama dengan kebebasan beragama atau berkeyakinan juga menjadi isu menarik yang dibahas dalam artikel ini. Penulis menggunakan metode penelitian kualitatif dan melakukan studi kepustakaan (analisis literatur) untuk pengumpulan data, termasuk menganalisis buku Moderasi Beragama yang diterbitkan oleh Kementerian Agama, yang merumuskan gagasan tersebut secara konseptual. Analisis juga dilakukan terhadap referensi-referensi lain yang relevan, termasuk literatur tentang kebebasan beragama dan berkeyakinan, perdamaian dalam konteks kemajemukan agama serta isu-isu terkait. Hasil penelitian menunjukkan bahwa moderasi beragama, dengan kelebihan yang dimilikinya seperti ekspresi keagamaan yang berdimensi ke jalan tengah (moderat yang aktif, bukan pasif), penolakan terhadap ekstremisme dan kekerasan, serta penggunaan teks-teks agama yang inklusif, apabila diimplementasikan dengan berpijak pada nilai-nilai kemanusiaan yang universal, membuka peluang dan mendukung upaya pengembangan perdamaian dalam konteks kemajemukan agama. Namun gagasan ini juga menyimpan catatan kritis, di antaranya potensi pelanggaran terhadap kebebasan beragama atau berkeyakinan, serta keterbatasan konseptual dan praktikalnya dalam menangani akar konflik keagamaan yang kompleks, seperti ketidakadilan sosial, kemiskinan, pembatasan kebebasan, rendahnya akses pendidikan, peraturan yang diskriminatif, dan berbagai dimensi struktural lainnya, yang justru merupakan bahan bakar utama terciptanya konflik. Oleh karena itu, perlu reconceptualizing dan rekontekstualisasi moderasi beragama, sehingga bisa menjadi solusi, bukan sekedar ilusi.
This special issue aims to gather perspectives focusing on how Gandhian values, philosophies, principles, and strategies can serve as a transformative
framework to address the deeply rooted challenges posed by tribe and ethnic conflicts.
Master's thesis submitted for the degree of M. A. Peace and Conflict Studies, at the OvGU Magdeburg.
Alarming rates of community violence and the detrimental impact on youth and communities stress the need for a well-founded response. This paper presents an integrative review of theory and research on the broad range of educational interventions to counter community violence. Based on critical analysis of distinctions in perspectives, objectives, and strategies, we established a multidisciplinary taxonomy of distinguishable approaches. The results show most interventions focus on either individual behavior or group interaction, while strategies for transformation of social systems are underrepresented. Based on related imbalances in theoretical orientations, the paper suggests a conceptual reorientation of community violence that includes structural mechanisms and enables a targeted approach of the many levels through which youth and communities are affected. By presenting a coherent overview of current educational responses, this paper assists policymakers and practitioners in integrating multiple strategies in a context-based and community-involved approach to reverse violence and promote peace.
This study investigates the role of social studies education in promoting peace and conflict resolution in Taraba State, Nigeria. Using a critical pedagogy framework, the research examines how social studies curricula and teaching practices shape students' understanding of conflict and peace. The study reveals that traditional pedagogies often perpetuate dominant narratives and reinforce harmful stereotypes, hindering peacebuilding efforts. In contrast, critical pedagogies that emphasize critical thinking, empathy, and dialogue can foster a culture of peace and conflict resolution. The findings highlight the need for a transformative approach to social studies education, one that prioritizes critical pedagogy, diversity, and inclusivity. The study recommends a revised curriculum and teacher training programs to empower students as peacebuilders and change agents.
Teachers are expected to be role models for students in schools. However, conditions in schools still need improvement on all sides, especially in the role of teachers as agents who transform values. The role of the teacher in terms of cognition is to provide insight and also stimulate students to discuss and argue. An analysis of the prevailing conditions across various educational institutions revealed that the environments within these schools were both hazardous and unsettling for students and faculty alike. Numerous instances of both direct and indirect violence occurred in schools, adversely affecting the physical and psychological well-being of kids. Positive peace was absent, manifested via structural violence, sociocultural violence, ecological violence, and negative peace, characterised by tribal warfare, conflicts, and aggressiveness. What transpired, given that human nature possesses an inherent harmony and a fundamental yearning for peaceful coexistence? Consequently, it was necessary to establish a shared understanding of the notion of peace and peace pedagogy. Teachers, as peace educators, played a crucial role as embodiments of peace inside the classroom and school environment. The teacher’s serene personality had three elements: tranquil states, attitudes, and behaviours that remained consistent across one’s life contexts and lifespan. Furthermore, the school required the formulation of an educational strategy within the curriculum that aligns with educational objectives.
The Somalian conflict remains one of the most protracted and complex crises in Africa, characterized by intersecting factors such as terrorism, clan rivalries, political instability, and regional interference. This study examined how the multifaceted nature of the Somalian conflict has impeded the African Union's ability to fulfil its peacekeeping mandate, with particular focus on the African Union Mission in Somalia (AMISOM). The fundamental objective of the study is to identify the specific challenges posed by the complex dynamics of the conflict and provide actionable recommendations for improving the effectiveness of the African Union's interventions. The study employed Conflict Transformation Theory, as it evaluates how deep-rooted, systemic issues have sustained the conflict and hindered peacebuilding efforts. The study adopted historical/descriptive research design harped on qualitative research method, by relying on document analysis of reports, policy briefs, and scholarly articles on Somalia's conflict and AMISOM's operations. Major findings revealed that the African Union faces significant obstacles, including Al-Shabaab's asymmetric warfare tactics, weak governance structures in Somalia, lack of coordination among regional and international actors, and insufficient resources for AMISOM. These challenges have prevented the African Union from achieving sustainable peace and stability in Somalia. The study recommended a multifaceted approach to peacekeeping, including stronger collaboration with the Somali government, enhanced funding and logistical support for AMISOM, and an inclusive peacebuilding strategy that addresses the root causes of the conflict, such as clan divisions and economic deprivation.
Cognizant of the importance of peace and the potential contribution of English language teachers, this chapter originating from a peace linguistics and peace (language) education perspective, introduces two paradigmatic concepts (comprehensive peace and communicative peace), then presents a practical innovation: English for Peacebuilding Purposes (EPP) writing courses. Two courses, piloted at a rural university in South Korea in 2022–2023, originated as a critical and creative response to the current context of higher education and local circumstances facing English as foreign language learners. Following an explanation of this situation, and a description of the specific context of implementation and each course’s focus, contents, materials, approaches, and assessments, the chapter discusses key findings based on classroom observations, production task data, self-reflections, and student feedback related to four goals, opportunities to learn about peace, to learn to (make/build) peace, to learn peacefully, and to make peace with English, in view of highlighting successes and considerations for purpose- and values-guided course and program (re)design. Ultimately, this chapter underscores the potential of EPP writing courses to foster a deeper understanding of peace while developing learners’ language proficiency and communication skills.
This study aims to explore the various conflict resolution mechanisms embedded in Indian Knowledge Systems (IKS), particularly focusing on traditional methods, their ethical underpinnings, and their relevance in contemporary mediation practices. The research utilizes an analytical and comparative approach, drawing from primary and secondary sources to examine ancient, classical, and modern traditions of mediation and conflict resolution.The study delves into the Vedic and Upanishadic perspectives, emphasizing the concepts of Rta (cosmic order) and Dharma (righteous duty), and the role of dialogue (Samvada) in dispute resolution. It further explores the legal frameworks provided by Dharmashastra and Smriti texts, where kings, elders, and village councils were integral in maintaining peace. The research also highlights the indigenous dispute resolution mechanisms practiced by village councils (Panchayati Raj and Nyaya Panchayats) and local communities, focusing on consensus-based decision-making. Kautilya's Arthashastra and medieval Indian traditions further underscore the importance of diplomacy and conciliation. The study concludes by discussing the influence of Indian mediation traditions on modern Alternative Dispute Resolution (ADR) systems, with special emphasis on Mahatma Gandhi's philosophy of non-violent negotiation. A comparative analysis is drawn between Indian and Western approaches, offering insights into their integration for global peace building.
Introducción: Se está constatando a nivel mundial un incremento de delitos cometidos en el ciber espacio propiciado por la expansión de las nuevas tecnologías de comunicación e información acompañadas por un mayor acceso mundial a internet. Son las mujeres y las niñas son las más afectadas en lo referido a violencias sexuales en el espacio digital. Método: El objetivo de este artículo se centra en exponer las nuevas formas de violencias contra las mujeres instauradas en el espacio digital. Para ello se explican en primer lugar las diversas tipologías de violencias que se ejercen en la red y en segundo lugar se proporcionan datos estadísticos de los delitos obtenidos en España de fuentes oficiales. La metodología utilizada es descriptiva y analítica aplicada mediante la recogida documental de textos y estadísticas. Resultados: Los resultados apuntan a un incremento de todos los tipos de ciber violencia señalados, verificando la existencia de un continuum de violencia contra las mujeres entre los espacios offline y online que evidencian la existencia de la violencia estructural manifestada en el patriarcado. Conclusiones: Se alienta a una actuación por parte del estado en el control de las plataformas estableciendo regulaciones apropiadas, así como una educación digital que sensibilice al conjunto de la población, pero especialmente a la juventud si queremos conseguir que el espacio digital sea un espacio en paz y libre de violencias
As an initial outcome (Phase 1) of this multifaceted research, the ECOOPx (Emerging Cooperation) Model has been specifically developed in response to contemporary demands arising within our global society, characterized by continuous and transformative changes, particularly regarding intercultural crises and conflicts. Initiated by Leonard Glab Frontera and the G-Lab-2b ThinkTank in 2024, this model is designed as a dynamic framework intended for ongoing evolution. Throughout 2025 (Phase 2) and 2026 (Phase 3), the ECOOPx Model will undergo further enrichment and refinement through rigorous application of various qualitative and quantitative research methodologies, including documentary analysis, structured and semi-structured interviews, interdisciplinary peer dialogues, observational studies, surveys, and specifically, field expedition research conducted on the African continent.
The ECOOPx Model possesses the analytical capacity to examine and visualize concrete cases, identifying why cooperation fails to occur, with particular attention given to areas of resistance. Specifically, it isolates and investigates challenges within six critical dimensions which are interconnected: Communication, Trust, Urgency, Organization, Shared Vision, and Resonance.
Moreover, beyond identifying obstacles, the model provides actionable insights and potential solutions to facilitate successful intercultural cooperation. It enables an assessment of current readiness levels for cooperation and outlines pathways for progress. Given its multidimensional and adaptable structure, ECOOPx constitutes a versatile analytical tool applicable across various contexts, including scientific research, academic application, policy formulation, and the business environment.
Within the Komsomol lies not merely historical curiosity but a revelatory blueprint of anti-Western social architecture that continues to threaten liberal democracy and market systems from within. This analysis unveils how this sophisticated ideological structure has evolved across diverse contexts-most insidiously within institutions meant to safeguard Western values themselves. The work reveals a framework designed to exploit open societies' inherent vulnerabilities by transforming democratic strengths into weaknesses: individual autonomy into isolation, pluralism into fragmentation, tolerance into relativism, and market competition into inequality narratives. Empirical evidence demonstrates this infiltration's progression across educational systems and corporate environments, where collectivist frameworks increasingly displace merit-based advancement and free exchange principles.
Afghanistan is in state of war for almost four decades but the political dynamics
and scenario got changed after event of 9/11. Since the war on terror started
facets of reconciliatory efforts launched without logical end. The Reconciliation
process in Afghanistan had immediately started after establishment of Afghan
interim government in 2001.Till 2016 mid, many different reconciliation
/reintegration processes were introduced by the USA and Afghan government
with Afghan Taliban leadership. In 2016 the newly elected president Ashraf
Ghani terminated all such processes but expressed willingness again in 2018 for
direct peace negotiations between USA and Taliban Shura. In the current
political scenario, Afghan reconciliation process is back on track with direct
peace talks between USA, Taliban and Afghan Government along other
international community and regional players. However, Taliban were not ready
to sit with the Afghan Government and this is where the Pakistan played as
cardinal role to Afghan recompilation process. The emphasis of this research
thesis is to find the challenges and prospects of reconciliation process and to
gauge its impact on the Pakistan being an important regional power; Pakistan’s
role as cardinal player can consolidate the peace process in Afghanistan.
Furthermore, this research will give future recommendations for the peace
process in Afghanistan.
A review of major literature on conflict prevention reveals a lack of consensus on the subject matter. One strand of the debate revolves around whether conflict prevention should be limited solely to the early and non-escalatory stages of conflict, or it should also encompass the escalation and post-conflict stages. Other scholars question the feasibility of assessing whether preventive actions have made a difference. Additionally, examining the role of traditional institutions in conflict prevention introduces a third layer of complexity to the discussion as they are typically approached within the context of conflict resolution. This paper investigates the role of traditional institutions in preventing inter-ethnic conflicts, focusing on the case of Gereb in northeast Ethiopia. The study draws upon documentary materials spanning from 2006 to 2020 and interviews with 40 key informants representing all major stakeholders and FGD with members of the community in the locality. It discovered that local communities have their own concepts of peace, conflict, and conflict prevention. The paper argues that not only is it possible to measure conflict prevention interventions, but traditional institutions are capable of preventing inter-ethnic conflict and the Gerebs have successfully prevented inter-ethnic death and reduced conflicts from communal to individual levels. This suggests that the sustainability of peace hinges upon the local community's ownership of the peace process itself, highlighting the efficacy of a bottom-up approach in addressing conflicts across Africa.
The paper explores the ontology of pacifism by considering authors and texts in the pacifist tradition. It analyzes three generally shared commitments of the authors in this tradition: (1) that peace is a positive reality, (2) that interdependence and interrelationship are fundamental; and (3) that the entities of social and political life are socially constructed. These ideas are generally shared by authors in this tradition, although the tradition is itself understood as a complex conversation that includes diverse points of view. The paper argues that by understanding these ontological commitments we can better understand the normative claims of pacifism.
The static-process framework developed in Chap. 2 distinguished static thinking and process thinking according to five basic orientations: abstract/context, closed/open, isolating/relational; passive/generative; and one/multi-dimensional. This chapter applies the static-process framework to develop a process metaphysics of positive peace, elucidating theories and practices of peace through a clear articulation of the process epistemology and process ontology, and corresponding values. It draws on Reardon’s (Betty A. Reardon: A Pioneer in Education for Peace and Human Rights. Springer International, [1989] 2015) outline of a paradigm of/for peace to evaluate the ways that process metaphysics aligns with, underpins and advances positive peace. This approach aspires to a vision of peace that addresses all forms of violence, including the less visible cultural and structural forms of violence. This includes and transcends the aims of negative peace, the absence of direct forms of violence, nesting negative peace within its more transformative vision and addressing the conditions that give rise to such violence. The aim of positive peace assumes a process epistemology of provisional realism, moving beyond both positivism and relativism by treating truth as an asymptote, polyphonic and always-in-process. Peaceful imaginaries find support in process ontologies, emphasising the participatory and emergent nature of life at every scale in a universe comprising part-wholes that together can co-create violence or peace.
Emerging from the application of process theory to intertwining issues of peace, social and economic justice and environmental sustainability, is the possibility of a fractal-like transition in thinking, behaviour, cultures and structures. Drawing on the “four quadrants” of Ken Wilber’s integral theory, itself a form of process philosophy, this chapter lays out a process theory of peace that works simultaneously from the outside-in and the inside-out. It argues that interconnecting changes in each of the four quadrants—the individual interior (thoughts and experiences), individual exterior (biology and behaviours), collective interior (culture and worldviews) and collective exterior (political and economic systems)—benefit from an iterative nesting of static perspectives within encompassing process perspectives. In this chapter, such changes are directed towards a positive image of the future: a future that is peaceful, just and sustainable. This vision of positive peace aspires to the cessation of all forms of violence, not only direct, cultural and structural violence, but inner violence too. Thus, this chapter suggests that the inner dimensions of violence and peace, and changes from one to the other, unlock shifts in the other dimensions too. Addressing the global systemic crisis, as this book has proposed, requires an integrative transformation across all dimensions, guided by a shift from static thinking to encompassing process thinking.
In the vast history of ideas, there exists a dynamic tension between a narrow focus on things as separate and unchanging (static thinking), and a broader focus on their relational and always-changing contexts (process thinking). Drawing from process philosophy, this book develops a “nested” approach to these two modes of thought, iteratively bringing static perspectives into relational-process contexts, positing this “static-process framework” as a key to reimagining peaceful and sustainable futures. This chapter elaborates the practice of process thinking, articulating conceptualises tensions between two modes of thought—“static thinking” and “process thinking”—which co-exist in almost every area of human life. This chapter demonstrates the philosophical consistency and coherency of this tool, and establishes the primacy of process in enabling balanced thinking. It goes on to examine the correlation between this framework and contemporary theoretical propositions in neuroscience regarding different functions of the brain’s hemispheres, using this as an analogy to illustrate the relationship between static thinking and process thinking (McGilchrist’s extensive review of the latest research in neuroscience indicates a potential biologically evolved foundation to the philosophy and practice of the theory of process and static thinking developed and applied in this book. Some scientists critique research into left and right brains and the linking of biological patterns to social sciences. To avoid such distractions from my argument I treat the left and right brain as an analogy with the hint of embodied reality). Linking understandings of the two modes of thought with philosophies of peace education, cultivating “process literacy” is proposed as essential to learning for peace. Examples of static and process education practices illustrate the application of the static-process framework. These practices are then evaluated from a dual peace and process perspective, with a view to learning for peace. This chapter establishes process thinking as a balanced mode of thought for peace, and lays the conceptual foundations for the book chapters to follow.
This chapter explores a process perspective of political theories as it applies to mediating the climate crisis. Reflecting the ongoing self-reflexivity of process thinking, the chapter also confronts the potential political biases of the author by reflecting on process philosophy, peace studies and personal leanings in relation to left and right political ideologies. While recognising inadequacies of left-right categories, a partial alignment of process politics with the left, right and centre of the political spectrum is uncovered, and a new (multi-dimensional, processual) way to think about these political categories is explored. The basic orientations of process thinking are applied to aspects of Marxist, social democratic, capitalist and neoliberal political theories, identifying intersections and divergences of process perspectives. It explores the ways that static biases arise when ideas, ideologies or assumptions (e.g. about human nature) are treated as fixed and unchanging or are reduced to a single dimension. Grounded in process metaphysics, the process-based political theory developed emphasises the participatory and generative agency of social actors within the limitations of their material and historical contexts, and the possibilities for change in ideas and actions to evolve structural barriers that support peace with justice. The emerging theory connects with George Monbiot’s “politics of belonging” extended with process notions of “communities of communities” and transcending pro/anti-capitalist divides. This process politics does not seek a political revolution nor superficial reform but an integral transformation resonating with John Dewey’s vision of “creative democracy.” Foundational to process politics is a more equal distribution of power, decoupling the influence of wealth over democracy, and re-regulating markets in the interests of long-term human and nonhuman wellbeing. Utilising the static-process framework and process metaphysics, Chaps. 5 and 6 demonstrate diverging and converging alliances of political and economic theories that can be understood in terms of hegemonic static thinking and encompassing process thinking. Together with the contextual economics, this chapter shows how process philosophy supports more participatory policymaking and multi-scale interventions to enable the co-creation of more peaceful and sustainable futures.
In an era marked by climate breakdown and global inequality, Reimagining Peace Through Process Philosophy develops a positive image of the future, and a co-creative path towards that vision inspired by process philosophy. This first chapter provides an orientation to the field of process philosophy, also known as “process thought” and “process metaphysics.” It distinguishes: (1) the practice of process thinking, as a mode of thought that emphasises contexts, relationships and participation; (2) the metaphysics of process thinking, the view of “things” not as static but as relational-processes, activating a narrative of cosmological and community participation; and (3) the applications of process thinking, such as in ecological economics, complex systems theory and in addressing issues such as the “global systemic crisis.” This chapter starts to sketch a positive image of the future, connecting peace theorists’ aspirations for “positive peace,” “peace with justice,” and “peace systems,” with process philosophers’ visions of “ecological civilization.”
Education has always been a cornerstone of India’s identity,
shaping its culture, society, and philosophies for millennia. From the holistic Gurukul system to the reflective teachings of the Vedas, Buddhism, Jainism, and Islamic traditions, the Indian Knowledge System (IKS) offers timeless wisdom that has guided humanity toward enlightenment and societal harmony. In today’s fast-paced, technology-driven world, reconnecting with these values and adapting them to address contemporary challenges has become
imperative. Revitalizing Indian Education: Insights from the Indian Knowledge System bridges this critical gap by harmonizing the ethos of India’s ancient wisdom with the transformative vision of the National Education Policy (NEP) 2020 and the demands of a globalized education system.
This edited book brings together thought leaders, scholars, and practitioners to explore how India’s rich educational heritage can inspire innovative and inclusive approaches to teaching, learning, and holistic development. The chapters delve into diverse themes, including the integration of ancient philosophies into modern education, mental health, inclusivity, technology, teacher empowerment, and holistic development. Through these discussions, the book provides actionable insights and strategies to create a progressive and culturally grounded education system.
The volume begins with explorations of how Indian philosophies, such as those of Malaviya, Buddhist, and Vedic traditions, continue to shape educational thought. The integration of Islamic and other cultural legacies highlights the inclusivity inherent in Indian traditions, presenting a blueprint for addressing modern challenges of equity and pluralism. Contributions focusing on peace-building and non-violence draw from the principles of Ahimsa and Gandhian
ideals, offering pathways to cultivate socially conscious learners.
Mental health and emotional well-being form a vital thread,
with chapters emphasizing holistic development through the
Panchkosha framework and strategies for nurturing students’
psychological resilience. The evolving role of educators is reimagined, emphasizing teachers as mentors and guides who foster safe, inclusive, and nurturing learning environments. Additionally, the synergy between tradition and technology is explored, presenting compelling arguments for blending artificial intelligence with time-honored
educational practices to create adaptive and futuristic
learning experiences.
Indigenous arts, social and emotional learning, and the
promotion of creativity and cognitive growth are also key highlights, showcasing the potential of culturally rooted approaches to enhance learning outcomes. The volume concludes with a strong emphasis on inclusivity, presenting innovative ways to create safe, diverse, and supportive educational spaces for all learners, including specially
abled students.
This book is the culmination of collective efforts by a
distinguished team of editors and contributors, offering a
multidimensional perspective on revitalizing Indian education. By bridging tradition with innovation, it serves as a guiding light for educators, policymakers, and researchers aiming to craft an education system that harmonizes cultural heritage with the needs of a modern, globalized world. It is our hope that this work inspires meaningful discourse and transformative practices to shape the future of education in India and beyond.
How can peace be achieved in Ukraine following Russia’s full-scale invasion of February 2022? In contrast to the impulse of many in the field of peacebuilding to call for concessions through a negotiated settlement, Ukrainian voices have consistently called for support of its military self-defense to achieve peace through victory . Heeding the peacebuilding field’s stated commitment to the principle of local ownership, by which those affected by war should take the lead in the pursuit of peace, this article analyzes Ukrainian articulations of peace at the governmental, civil society, and grassroots levels since 2022. We find that Ukrainians view peace primarily through the lens of victory. Taking these Ukrainian visions of peace seriously, we discuss potential tensions and challenges contained in the notion of peace through victory, including tensions between peace by armed resistance and peace by peaceful means, between the goals of Ukrainian victory and defeat of Russian imperialism, between peace and justice, as well as between militarization and democracy. The article concludes with a call for deeper scholarly and practitioner engagement with Ukrainian conceptions of peace through victory .
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