Localities of Peace Building: Grassroots Peacebuilding between Sri Lankan Tamils and Sinhalese People
This paper is about three local peacebuilding initiatives in Sri Lanka, each focused on the personal or community level, where many Tamil and Sinhalese people share bonds of friendship and family, as well as a common love for good tea, good food, and good drama. Amarathunga uses these case studies to make a deeper point about the nature of knowledge and truth, and about the importance of local peacebuilding initiatives at the community level, rather than political or military settlement.
Harnessing Youth Power for Peace: A Perspective from Russia
The energy of youth is largely responsible for powering violent conflict, as well as social movements for positive social change. As Dr Jatinder Khanna shows, the application of youthful energy to intercultural peace programs and political activism are essential for peacebuilding in Russia and elsewhere.
Disarmament, Demobilization and Reintegration of Ex-Combatants in Conflict Affected Northern Uganda
This paper shall apply a discourse analysis of Disarmament, Resettlement and Reintegration (DRR) of ex-combatants with special emphasis on Northern Uganda, a region which has faced conflicts for over two decades. I apply knowledge and skills required to plan, manage and implement programmes for sustainable recovery of war-torn Northern Uganda. The paper will showcase skills in rehabilitation, reconstruction, peacebuilding and the role of civil society. My prior engagement in a post-conflict recovery human rights project in Uganda, as well as my experiences supporting DRR under the Amnesty Commission, will be used to address the topic from a practical point of view. The paper includes a general overview, key actors in the conflict, DRR in detail, Sexual Gender Based Violence (SGBV) issues, DRR challenges, appropriate responses or recommendations and conclusion. I believe this study will also empower me to effectively and efficiently serve in conflict management, peacekeeping and peacebuilding foras.
Key words= ex-combatants, disarmament, demobilization, reintegration
Trauma-Sensitive Peace-Building: Lessons for Theory and Practice
Over the past several decades, peace-building and trauma studies have emerged as interdisciplinary fields that seek to better understand their respective social phenomena and develop appropriate responses. Practitioners of peace-building often work in severely conflicted settings with groups that have been exposed to traumatic events, while a number of trauma professionals interact with individuals and groups from conflicted regions. Despite increased cooperation based on the work of scholars and practitioners who have begun to explore the intersection between peace-building and trauma, significant challenges remain, particularly concerning how peacebuilders can make their work more trauma sensitive. This article provides a brief overview of the fields of trauma studies and peace-building, highlights connections between the two areas, reviews recent literature, and discusses the concept of trauma-sensitive peace-building and several challenges of conducting practice in this area.
This article is extracted from Zelizer, C. (2008) Trauma-Sensitive Peace-Building: Lessons for Theory and Practice. Africa Peace and Conflict Journal 1 (1), p. 81-94.
To access the full journal, please contact editor@acpj.upeace.org
Deconstructing Reconstruction
David Ekbladh unravels the real meaning of “post-war reconstruction”.
Common Things: Communication, Community, Communal Peacebuilding
“I do not have thin fingers, as a farmer, my hands become part of the land and its fruits… I need this thick tombs for nurture the vegetables.” Maria Emma Prada is a “countryside lady” in her own words. A woman which has stood up for the rural women in Colombia.
She is one of the most important leaders in Colombia of ANMUCIC (National association of indigenous, afro -descendent and peasant women of Colombia) a main organization of women of the country.
Maria Emma is a refugee in Costa Rica since 2000. Her life and her family were threatened, on the one hand, by paramilitary groups, fuelled by the false news that emerged about her as part of the guerrilla in the national media. On the other, given her efforts to gain access for her organization to the peasant production and infrastructure government projects, the guerrillas believed that she was a collaborator and informant to the Colombian army. She had no choice but to leave the country.
There is an abysm between the facts and the human rights discourse in Colombia. Despite that the National Constitution consecrates Human Rights as a part of the fundamental rights of Colombian people, reality is way too far of the written laws.
Media is part of this huge gap, owe that, instead of promoting the citizen participation in accordance with an attempt of a negotiation of the armed conflict through peaceful means, it has contributed to the re -victimization of people in the countryside and people of social movements, as well that it has facilitated to all sides – guerrillas, paramilitaries and the government – to legitimate the atrocities of war by focused in heroes and villains actions.
It is necessary that media and journalism help to rethink the country that we are and the country we want to be from a human right´s perspective in the new Colombian post – conflict scenario.
Keywords: Colombian conflict, media propaganda, evil, grassroots media, women organizations, victims, communication.
Religions and War
The study of religions and war is somewhat inchoate, yet for many years scholars have noted the important role religion plays in national, ethnic and international conflicts. Many have recently pointed to the use and abuse of religious symbolism by politically motivated leaders who employ religious language as a means of generating support for purportedly righteous causes.
We have become increasingly aware that when conflicts are couched in religious and moral language, followers often quickly and enthusiastically fall in line many willing to make ultimate sacrifices to fight on God s behalf, or at least on God s side as defined by their leaders.
Whether such political leaders are sincere in espousing religiously-imbued rhetoric or whether they are simple demagogues, the approach clearly works. It works to a great extent because it seems that many people, no matter what their political leanings, prefer to reduce complex socio-economic, or political conflicts into a zero-sum values game of right and wrong.
Towards Conflict Transformation in Nepal: A Case For UN Mediation
UN peace facilitators could help the Nepalese to draw up a viable compromise, perhaps engaging the parties and the civil society in “constitution making” as itself a part of the process of conflict transformation. They could help overcome the problems of mutual distrust, and ensure transparency and compliance with the code of conduct. UN resident coordinator in Nepal, Matthgew Kahane, has said that UN help could build trust in both sides to facilitate the resumption of the peace negotiations. Unfortunately, the government of Nepal can veto UN mediation because the UN can only intervene if it has the consent of all parties.