In Critical Feminist Justpeace, Karie Cross Riddle presents an intersectional revision to conflict transformation, arguing that we need complementary theories and practices of gender-conscious peacebuilding for regions and conflicts that formal peacebuilding institutions and agendas cannot reach. Introducing a novel theoretical framework and drawing on fieldwork in Manipur, India, Riddle makes the case that we need norms and processes for feminist peacebuilding that can flexibly respond to the particularities of national and local politics and social context. Original and insightful, Riddle's theoretical framework serves as a flexible guide for women's local peacebuilding work.
These are the Proceedings of the International Peace Research Association, Eleventh General Conference, in 1988. Covering subjects such as Societal Foundations of Peace, The Problems of Peace Research, The Impact of the Peace Movement on Public Opinion and others.
The Womens International League for Peace and Freedom (WILPF) has a unique role in post-war peace activism. It is the longest-surviving international womens peace organization and one of the oldest peace organizations in the West. Founded in 1915, when a group of women from neutral and belligerent nations in World War I met at The Hague to formulate proposals for ending the war, WILPF sent delegations of women to several countries to plead for peace, and their final resolutions are often credited with influencing Woodrow Wilsons 14 Points. Today, the organization counts several thousand members in 36 countries, on five continents. Since 1948, it has enjoyed consultative status with the UN, and it was instrumental in bringing about recent United Nations Security Council Resolutions on Women, Peace and Security. Beginning in 1945, WILPF began identifying the limitations of its ideological foundations in relation to the international liberal order. Catia Cecilia Confortini argues that this period ushered in a turn in the organizations policies and activism, one that culminated in the mid-70s and served as an important antecedent to feminist activism that continues today. In Intelligent Compassion, she traces the organizations changing strategies and ideas over a thirty-year period, focusing on three key areas of its work-disarmament, decolonization, and the conflict in Israel/Palestine. By analyzing the shifting ideas and policies of the longest-living international womens peace organization, Intelligent Compassion finds answers to IR questions about the possibility of emancipatory agency in the theoretical methodology of women peace activists and the extent to which activists can transcend the prevailing practices, rules and relations of their eras.
Shaw argues that journalism should focus on deconstructing the underlying structural and cultural causes of political violence such as poverty, famine and human trafficking, and play a proactive (preventative), rather than reactive (prescriptive) role in humanitarian intervention.
Why is it that states emerging from intervention, peacebuilding and statebuilding over the last 25 years appear to be 'failed by design'? This study explores the interplay of local peace agency with the (neo)liberal peacebuilding project. And it looks at how far can local 'peace formation' dynamics can go to counteract the forces of violence and play a role in rebuilding the state, consolidate peace processes and induce a more progressive form of politics. By looking at local agency related to peace formation, Oliver Richmond and Sandra Pogodda find answers to the pressing question of how large-scale peacebuilding or statebuilding may be significantly improved and made more representative of the lives, needs, rights, and ambitions of its subjects.
The interplay between peace and justice plays an important role in any contemporary conflict. Peace can be described in a variety ways, as being 'negative' or 'positive', 'liberal' or 'democratic'. But what is it that makes a peace just? This book draws together leading scholars to study this concept of a 'just peace', analysing different elements of the transition from conflict to peace. The volume covers six core themes: conceptual approaches towards just peace, macro-principles, the nexus to security and stability, protection of persons and public goods, rule of law, and economic reform and accountability. Contributions engage with understudied issues, such as the pros and cons of robust UN mandates, the link between environmental protection and indigenous peoples, the treatment of illegal settlements, the feasibility of vetting practices, and the protection of labour rights in post-conflict economies. Overall, the book puts forward a case that just peace requires not only negotiation, agreement, and compromise, but contextual understandings of law, multiple dimensions of justice, and strategies of prevention. This is an open access title available under the terms of a CC BY-NC-ND 4.0 International licence. It is offered as a free PDF download from OUP and selected open access locations.
I. Main articles. La Justice comme guide d'orientation de l'éthique théologique / Heinrich Bedford-Strohm -- La Justice comme guide d'orientation de l'éthique théologique / Jered Kalimba -- "The first theological-ethical doctrine of basic human rights developed by a twentieth-century German Protestant theologian": Dietrich Bonhoeffer and human rights / Christine Schliesser -- Dietrich Bonhoeffer and the struggle for human rights in the context of Africa / Byaruhanga Ruokoo Archangel -- La confession de culpabilité et chemin vers la reconciliation / Pascal Bataringaya -- Culpability confession as a way to reconciliation: it can start, but it can only start with Bonhoeffer / Jannika Haupt -- Peace as a central task for Christians: bringing about peace in the work of Dietrich Bonhoeffer and its importance for current ethics / Clemens Wustmans -- Peace as a central task for Christians in the light of Dietrich Bonhoeffer's peace ethics with a special focus on churches and peacemaking in Tanzania / Abednego Keshomshahara -- Responsabilitéet Courage civil: Fondamentaux de l'éthique de Dietrich Bonhoeffer / Traugott Jähnichen -- Church as "church for others"?: reflections on the role of church in society and the relevance of society for the shape of church / Kai Horstmann -- Ecumenism and the future of the church / Ulrich Möller -- L'Oecumenisme: L'avenir de l'Eglise / Vincent Muderwa Barhatulirwa -- II. Theological impulses, experience reports & mediations. Expériences de réconciliation et responsabilité pour la paix dans le contexte allemand / Albert Henz -- Reflections on commemorative practices in Rwanda and Germany / Katharina Peetz -- The question of guilt and confession of the young generations after the genocides in Rwanda and Germany: an experience report / Christine Jürgens, Maximilian Schell -- Meditations / Samuel Mutabazi, Helmut Keiner, Thérèse Mukamakuza, Jan van Schaardenburgh -- Jörg Zimmermann -- III. Closing word & final statement. Mot de cloture / Elisée Musemakweli -- Final declaration (in English and French)
Despite prolific feminist voices in Christian ethics, transnational perspectives are still underdeveloped. Similarly, ‘secular’ transnational feminist scholarship often overlooks religious faith, rituals, and spirituality, crucial to many women’s liberation movements across the globe. This book aims to fill these gaps in Christian and secular feminist scholarships by constructing a transnational feminist theo-ethics. Furthermore, by bringing the theological and the transnational together, the book offers an alternative tool in analyzing social identities beyond intersectionality (i.e., interstitial approach and interstitial integrity) and thus, renews feminist theological understandings, especially of time, memories, and healing beyond linear approaches. A renewed analytical tool would help the readers critically reinterrogate the global power structure buttressed by empire, militarized capitalism, and heteropatriarchal religious ideologies at the cost of raced, sexed, and classed bodies. At the same time, the book would create space where readers create and recreate theo-ethical visions for global peace and justice constructed upon transnational feminist praxis of solidarity and spiritual activism. Case studies offer concrete sites to inform readers about how to use transnational feminist theories at a micro- and macropolitical levels, and produce transnational feminist knowledge of God, spiritual activism, and solidarity. This book is written for graduate and advanced undergraduate students in religion, gender studies, and Asian/American studies to critically engage in the political, the theological, and the spiritual from transnational perspectives not as observers but as active participants in global politics.
In these essays I often refer to social contracts such as the Declaration of Independence, the Constitution of the United States, the Universal Declaration of Human Rights, and other international conventions that describe a vision of just human relations, especially in the area of culture and health care. We do not live behind a veil of ignorance where we enter into contemplation of questions of right and wrong without an awareness of our own particularities. Moreover, we do not always determine what is right based on reason. But, we do make decisions every day about how we will live within the social contracts that govern our lives. Many of us go along to get along with a lets-not-rock-the-boat-preserve-the-status-quocaution. Then there are those of us who use the documents of our social contracts to secure more justice and more peace. The purpose is to rock the boat and to disrupt the status quo when it is unjust. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . I understand Christ as a title not as a person. It is a designation of an anointing. This, in my opinion, is the anointing of radical love. Christ is the human incarnation of divine love. We each ought to strive to become this whether or not we are Christian, whether or not we are even believers. Those of us who are Christians believe that Jesus paid it all. There is no more need for blood-shed sacrifice. Murder is never holy. God does not need it or want it. Our work now is to become living sacrifices that will redeem this world through justice and peace. That is the meaning of these essays. (From the Introduction)
