Showing posts with label What is peace?. Show all posts
Showing posts with label What is peace?. Show all posts

Thursday, September 10, 2015

Unit 2 Peace Video Lesson: A Case Study in the Congo




I. Can the UN Keep Peace?

 

Whats the UN’s job in the Congo? _______:

1. ________ peace deal          2. __________ rebel forces     3.__________ police force

4. __________ of national army

How many UN Peacekeepers?___________

1964: Cyprus               1973: Golan Heights               1980 Lebanon

Chapter 7 Mandate:________________________________________________________

UN’s Failures: 1.)______________ 2.)_________________

UN’s successes: 1.)_____________   2.)________________

 

Kwanja Massacre: machetes, guns, spears

Susan Rice- Obama’s _______________ to the UN

Peacekeeping in Crisis:

The UN doesn’t have its own _________, it has to ask for _____________.

Human Rights Watch is a __________ who brings their reports to the UN’s Security Council to pass ________________.

UN troops from North America and Europe in the Congo- _______%

Who contributes the most $ to the UN?___________

Why is the UN Struggling?

II. Severine Autesserre: To solve mass violence, look to locals

 

Conflict peacebuilding  four  destabilized  crisis  humanitarian  core  local  warlords  elections   displacements minerals trafficking sexual peace culture    top-down     micro-level


I want to speak about a forgotten __________. It's a conflict that rarely hits the headlines. It happens right here, in the Democratic Republic of Congo. 0:23 Now, most people outside of Africa don't know much about the war in Congo, so let me give you a couple of key facts. The Congolese conflict is the deadliest conflict since World War II. It has caused almost ______million deaths. It has most of Central Africa for the past 18 years. It is the largest ongoing humanitarian __________ in the world.
0:49 That's why I first went to Congo in 2001. I was a young _____________aid worker, and I met this woman who was my age. She was called Isabelle. Local militias had attacked Isabelle's village. They had killed many men, raped many women… 

1:27 Well, it's because of people like Isabelle and her husband that I have devoted my career to studying this war that we know so little about. 1:37 Although there is one story about Congo that you may have heard. It's a story about ________and rape. Policy statements and media reports both usually focus on a primary cause of violence in Congo -- the illegal exploitation and _________of natural resources -- and on a main consequence -- _________abuse of women and girls as a weapon of war. 

2:06 So, not that these two issues aren't important and tragic. They are. But today I want to tell you a different story. I want to tell you a story that emphasizes a ______cause of the ongoing conflict. Violence in Congo is in large part driven by_______ bottom-up conflicts that international peace efforts have failed to help address. 2:36 The story starts from the fact that not only is Congo notable for being the world's worst ongoing humanitarian crisis, but it is also home to some of the largest international ______________ efforts in the world. Congo hosts the largest and most expensive United Nations peacekeeping mission in the world. It was also the site of the first European-led peacekeeping mission, and for its first cases ever, the International Criminal Court chose to prosecute Congolese________. In 2006, when Congo held the first free national ____________ in its history, many observers thought that an end to violence in the region had finally come. The international community lauded the successful organization of these elections as finally an example of successful international intervention in a failed state. 

3:40 But the eastern provinces have continued to face massive population ___________ and horrific human rights violations. Shortly before I went back there last summer, there was a horrible __________in the province of South Kivu. Thirty-three people were killed. They were mostly women and children, and many of them were hacked to death. During the past eight years, fighting in the eastern provinces has regularly reignited full-scale civil and international war. So basically, every time we feel that we are on the brink of______, the conflict explodes again. 

4:21 Why? Why have the massive international efforts failed to help Congo achieve lasting peace and security? Well, my answer to this question revolves around two central observations. First, one of the main reasons for the continuation of violence in Congo is fundamentally ___________…5:17 The second central observation is that international peace efforts have failed to help address local conflicts because of the presence of a dominant peacebuilding ________. So what I mean is that Western and African diplomats, United Nations peacekeepers, donors, the staff of most nongovernmental organizations that work with the resolution of conflict, they all share a specific way of seeing the world. And I was one of these people, and I shared this culture, so I know all too well how powerful it is. Throughout the world, and throughout conflict zones, this common culture shapes the intervener's understanding of the causes of violence as something that is primarily located in the national and international spheres. It shapes our understanding of the path toward peace as something again that _________intervention to address national and international tensions. And it shapes our understanding of the roles of foreign actors as engaging in national and international peace processes. Even more importantly, this common culture enables international peacebuilders to ignore the _____________ tensions that often jeopardize the macro-level settlements. 

6:51 So for instance, in Congo, because of how they are socialized and trained, United Nations officials, donors, diplomats, the staff of most nongovernmental organizations, they interpret continued fighting and massacres as a top-down problem… In addition, these international peacebuilders view local conflicts as simply the result of national and international tensions, insufficient state authority, and what they call the Congolese people's so-called inherent penchant for violence. 

7:46 The dominant culture also constructs intervention at the national and international levels as the only natural and legitimate task for United Nations staffers and diplomats. And it elevates the organization of general elections, which is now a sort of cure-all, as the most crucial state reconstruction mechanism over more effective state-building approaches. And that happens not only in Congo but also in many other conflict zones. 

8:20 But let's dig deeper..10:34 So we can wonder why in these circumstances the international peacebuilders have failed to help implement local peacebuilding programs. And the answer is that international interveners deem the resolution of grassroots conflict an unimportant, unfamiliar, and illegitimate task. The very idea of becoming involved at the local level clashes fundamentally with existing cultural norms, and it threatens key organizational interests. For instance, the very identity of the United Nations as this macro-level diplomatic organization would be upended if it were to refocus on local conflicts. And the result is that neither the internal resistance to the dominant ways of working nor the external shocks have managed to convince international actors that they should reevaluate their understanding of violence and intervention. And so far, there have been only very few exceptions. There have been exceptions, but only very few exceptions, to this broad pattern. 

11:57 So to wrap up, the story I just told you is a story about how a dominant peacebuilding culture shapes the intervener's understanding of what the causes of violence are, how peace is made, and what interventions should accomplish. These understandings enable international peacebuilders to ignore the micro-level foundations that are so necessary for sustainable peace. The resulting inattention to local conflicts leads to inadequate peacebuilding in the short term and potential war resumption in the long term. And what's fascinating is that this analysis helps us to better understand many cases of lasting conflict and international intervention failures, in Africa and elsewhere. Local conflicts fuel violence in most war and post-war environments, from Afghanistan to Sudan to Timor-Leste, and in the rare cases where there have been comprehensive, bottom-up peacebuilding initiatives, these attempts have been successful at making peace sustainable. One of the best examples is the contrast between the relatively peaceful situation in Somaliland, which benefited from sustained grassroots peacebuilding initiatives, and the violence prevalent in the rest of Somalia, where peacebuilding has been mostly top-down. And there are several other cases in which local, grassroots conflict resolution has made a crucial difference. 

13:40 So if we want international peacebuilding to work, in addition to any top-down intervention, conflicts must be resolved from the bottom up. And again, it's not that national and international tensions don't matter. They do. And it's not that national and international peacebuilding isn't necessary. It is. Instead, it is that both macro-level and micro-level peacebuilding are needed to make peace sustainable, and local nongovernmental organizations, local authorities and civil society representatives should be the main actors in the bottom-up process…14:46 As for Congo, what can be done? After two decades of conflict and the deaths of millions, it's clear that we need to change our approach…15:42 So these will not be magic wands, but because they take into account deeply rooted causes of the violence, they could definitely be game-changers. 15:53 Thank you. 

Questions:
1. The Congo has the biggest and most expensive peacekeeping mission in the world so why is peace so difficult to maintain?

2. What are the main sources of violence in the Congo?

3. How does the dominant culture of the NGOs and peacekeepers shape their perspective on the causes of violence in the Congo? How does this affect peace building?

4. Explain the difference between top down and bottom-up approach to peacebuilding.



Friday, September 4, 2015

UNIT 2: Introduction to Peace Studies




Guiding Questions: Why is having a global perspective on peace and social justice issues vital to me and Taiwan?
I.  History and Investigation: Asking the Right Questions
1. What is peace?
2.  When were times during history that humans have had long lasting peace? What were the conditions to make it so?
3. When during history have humans had war, conflict?
4. Do you think human conflict and war is avoidable? Why or why not?
5. How can I as an individual have power to make the world more just and peaceful?


A. READ: What is Peace? By R.J. Rummel
Vocabulary:
1. supreme-(等級、水準或重要性)最高(的),至高無上(的
the supreme commander of the armed forces 武裝部隊最高統
the Supreme Court  最高法

2. Pacifists 反戰主義者,和平主義者;綏靖主義
The pacifist movement is gaining increasing support among young people.
和平主義運動正獲得越來越多年輕人的支持
3. harmony協調;和諧,一
racial harmony (= good feelings between different races) 種族和
domestic harmony (= good feelings in the family or home) 家庭和
Imagine a society in which everyone lived together in (perfect) harmony.  設想一下有這樣一個社會,所有人都和睦地生活在一起
We must ensure that tourism develops in harmony with the environment.  我們必須確保旅遊業與環境和諧發展
4. endowed with天生具備,生來具有(某種特性或品質
Some lucky people are endowed with both brains and beauty.  一些幸運之人生來就智慧和美貌並存
Sardinia is generously endowed with prehistoric sites.  撒丁島上有很多史前遺址


What Is Peace?*

For Mercy has a human heart,
Pity a human face,
And Love, the human form divine,
And Peace, the human dress.


---- William Blake: "The Divine Image" Songs of Innocence

Peace has always been among humanity's highest values (價值)--for some, supreme. Yet, we agree little on what is peace. Perhaps the most popular (Western) view is as an absence of war. Pacifists have adopted this interpretation, for to them all violence is bad
Peace, however, is also seen as harmony and tranquility. It is viewed as peace of mind or serenity, especially in the East. It is defined as a state of law or civil government, a state of justice () or goodness, a balance or equilibrium of Powers.
Such meanings of peace function at different levels. Peace may be opposed to or an opposite of antagonistic (對抗,對立, 敵對) conflict, violence, or war. It may refer to an internal state (of mind or of nations) or to external relations. Or it may be narrow in conception, referring to specific relations in a particular situation (like a peace treaty和平條), or overarching, covering a whole society (as in a world peace). Peace may be a dichotomy (it exists or it does not) or continuous, passive or active, empirical or abstract, descriptive or normative, or positive or negative.
The problem is, of course, that peace derives its meaning and qualities within a theory or framework. Christian, Hindu, or Buddhist will see peace differently, as will pacifist or internationalist. Socialist, fascist, and libertarian have different perspectives, as do power or idealistic theorists of international relations. In this diversity of meanings, peace is no different from such concepts as justice, freedom, equality, power, conflict, class, and, indeed, any other concept.
All concepts are defined within a theory --what I have called elsewhere a perspective. Through a perspective peace is endowed with meaning by being linked to other concepts within a particular perception of reality; and by its relationship to ideas or assumptions about violence, history, divine grace, justice. Peace is thereby locked into a descriptive or explanatory view of our reality and each other.
Finally, peace as a social contract is active, not passive. It is created through negotiation, adjustment, resolution, decisions. It comprises predictions (expectations) about the future. It is manifested through cooperative interaction. Its existence depends on congruence with the balance of powers. It is a phase in the dynamics of the conflict helix.

By contrast, peace as the absence of violence or war is passive. True, it may be generated by negotiation and resolution. But the resulting peace is inactive, inert. It is a social void-something to build a wall around to protect and maintain. Any condition or structure or lack thereof constitutes such a peace as long as there is no social violence-even a desert without human life.

                                          Embracing Otherness, Embracing Myself
II. Otherness: The Process of Dehumanization
A. Read this article, “Time to Eliminate Otherness” by student Guneet Kaur Chawla. It is about a recent shooting of 3 Muslim students at an American University. The shooting was covered by newspapers all over the world, but their late coverage was condemned. Would the incident have received faster and more extensive media coverage if the victims had been non-Muslims and the perpetrator had been Muslim? The Twitter hashtag #ChapelHillShooting appeared over 900,000 times and trended in the United States, the United Kingdom, Egypt, Saudi Arabia and several other countries. The hashtag #MuslimLivesMatter was used over 100,000 times.
Vocabulary: condemn, extensive, perpetrator, normalize, tolerant, progressive, diverse, faiths, random act of violence, dehumanize, portray, perceive
In a world in which violence has become so normalized, it can be easy to disregard a campus alert message informing students of a shooting in an off-campus neighborhood that killed three individuals. Little did I know that two of the three murdered youth in this shooting would be girls I went to high school with, sat next to in my classes, and one whose wedding picture I had just seen on Facebook a few days ago.

I was shocked and heartbroken to learn that Deah Barakat, 23, Yusor Abu-Salha, 21, and Razan Abu-Salha, 19, were shot and killed in their own home in Chapel Hill, N.C. -- only a few miles away from the campus of the University of North Carolina at Chapel Hill where I am a student. I am still unable to fully accept what has happened here. I, along with many others, have always described this town and university as tolerant, progressive, and very accepting of diverse backgrounds, faiths, and cultures. And yet, this type of attack still happened. Although the Chapel Hill Police have stated there is a continuing investigation on the motive for this attack, it is difficult for me to believe that this was simply a random act of violence. After the shooting, there has definitely been a heightened sense of fear. Muslim students, as well as other minority students are questioning their safety in this community - something that has always been taken for granted before…
Our American culture has been very successful in constructing the idea and image of "otherness." Whether it is through the way the media frames an issue, or the micro-aggressions minorities face daily -- these actions only send the message that some communities are deemed to be not as human as others. Whether intentional or unintentional, perpetuating the idea of "otherness" is extremely dehumanizing to whatever group is being portrayed in this manner. Microaggressions are not physical violence, but it is still a symbolic violence that places an unfair burden on the shoulders of minority groups… And it is through conversations like how minorities are portrayed and perceived by the public can people overcome differences and begin to create understanding…

As Americans with lives that are as precious and as sacred as your life and mine, not as the "other." It is how you should see your neighbors when you first meet them, and not just after you see the Facebook photos that circulate after their death.
 1. What is “Otherness?”
2. How does the author say Otherness is constructed?
3. If “Otherness” in America is anyone who is not the white male portrayed heavily in media and mass entertainment, than who falls into the category of Other in America?
3. Why are minority students afraid in this article?
4. What does “Otherness” in Taiwan look like?
5. How does Otherness influence conflict and social injustice?

III. Interview with a Peacemaker: Read, Angel of Peace Interview
ANGEL OF Peace 
An Interview with Louise Diamond, Ph.D.  By Lyda Whiting
 Louise Diamond, Ph.D., has spent thirteen years working as a peace builder in areas of the world torn by war and violent conflict. She is the founder of The Peace Company, which offers products and training to help empower people to build a culture of peace. She received her doctorate in Peace Studies from the Union Institute in 1990. Her published works include “The Peace Book: 108 Simple Ways to Create a More Peaceful World” (Conari Press, 2001), and “The Courage for Peace: Daring to Create Harmony in Ourselves and the World” (Conari Press, 2000).
Louise Diamond’s joyful spirit and her hope for the future were obvious as she spoke. She demonstrates with her life that one person can make a difference.
Lyda: How did you start on your journey as a peace builder?
Louise: As a professional human relations consultant, I’d already been working with families, couples, and groups. In my late twenties I had breast cancer twice within one year, and I had a near- death experience in the second surgery. I wasn’t expected to live.
I had a great spiritual healing and journey. I realized that I was alive for a reason: I had a purpose, to work for peace. I realized that I was to take what I knew about healthy human systems from working with families and communities, and take it to places of war.
 I had to prepare myself — I didn’t know anything about international affairs. I also had to educate myself to be in places of violence. I spent a year desensitizing myself to violence, moving myself from “oh no, it’s too awful, too horrible” to “okay” to being interested and fascinated with violence. When I got to the place where I could see inside myself the thrill of the kill, then I knew I could be in places of war. I knew I could have compassion for soldiers, killers, and torturers. I could see how someone could have been there. This allowed me to open my heart.
I got a Ph.D. in peace studies, got on a plane, and went to the Middle East.
The preparation has served me well. I’ve worked in many war zones in the world, refuge camps, places where I had to relate to everybody: current and former soldiers, concentration camp guards and inmates, victims of rape. I found children who had been conscripted as child soldiers. There is an amazing amount of suffering. To be present with an open heart is the only way I could be effective.
Lyda:  You have worked in Bosnia, Cyprus, Israel, Palestine. How do you work to bring peace to these areas?
Louise:  You can’t just sign a peace accord and then have democracy the next day. People let you know what they are ready to do and what they are not ready to do. You can be there for what they are ready for, and not push. People are pretty clear.
I was in Bosnia right after the war. We would bring people from different ethnic groups together. This society was very separated. We would invite people to have conversations and do activities together. They participated at the level where they were comfortable.
There was one Muslim woman whose sons who had fought on that side. There was a Serb soldier —”ex-soldier” he kept saying. He became in her eyes the prototype Serb soldier — they were relating to each other as prototypes. At one point, this soldier did not participate; he sat quietly to one side. After the activity, he read a poem that he had just written in that moment, about how awful it was to be a soldier, how he was really a poet at heart, and how he hated the war. From that time, he and this woman became inseparable. Three months later, we brought the participants back together. They said, “I’ll never forgot seeing those two arm-in-arm. It was a symbol of our healing.”
What we as peace builders do is show up, witness their pain, provide a safe space and caring and the opportunity to be in dialog, to talk about what happened. This is not easy for the people who are victims; it isn’t that simple. But you can at least start down the path, one step at a time.
Lyda: These are dangerous places. Were you afraid?
Louise: Having had the near-death experience, I had the great opportunity to learn that there is nothing to fear. I’m not afraid of dying, which is a great advantage (laughs). I’ve been in situations that weren’t pleasant or comfortable, and you just have faith. That’s where the spiritual training comes in. You are able to go to your deepest place of inner peace, just go there, be there, move from there, trust what comes from there. It has sustained me, going to that place and radiating that joy.
Lyda: Why did you title your book, “The Courage for Peace”?
Louise:  It is very easy to ascribe bravery to the battlefield and to ignore the incredible courage it takes to stand for peace. It takes great fortitude, great strength, and great courage, to stand for peace.
It is very tough to be with the enemy. You are eating with them, rooming with them. You are betraying your people. It is enormously courageous; these are the unsung heroes in our world. They are willing to change. Most Americans have no idea the kind of work that is going on, people coming together to do this healing work. Name any place in the world that is seeing conflict, and you will find these people. You will never know their names. Some of them are killed for their work.
Lyda:  How did you get the idea to found The Peace Company?
Louise: It was clear to me after working so many years in the international arena that we were missing a lot of opportunities for peace by thinking peace building is happening “out there.” We are all in the business of peace; every one of us is a peace builder. We have choices throughout our day, whether we are going to work from a place of peace or a place where we are trying to get power, or not see the other as our self. Every moment we have a choice. When you hear an ethnic joke, in that moment you get to decide how to react, you decide “am I a peace builder or not?”
It became clear that my work was right here in the United States, to help create a culture of peace.
We now have a culture of violence. We glamorize violence. We think of violence as the natural human state, as just how we are. We deplore the excess of violence. But we don’t push ourselves to look at our basic assumptions. Our culture is based on an assumption of separateness instead of realizing that what happens to you affects me.
We learned how to change the culture with environmental movement. First, people were educated to realize “This is an important issue; it matters in my life.” Second, people were taught, “And I can do something about it.” Systems change incrementally, one by one by one, and then you reach a critical mass and it shifts. We can make the same shift with violence.
Lyda: The Peace Book: 108 Simple Ways to Make a More Peaceful World begins with very personal ways to create peace.
Louise: “The Peace Book” is something in people’s hands, saying, “This is what I can do.” We have sent 51,000 copies of the book out into the world, all by word of mouth; we have only just started advertising. People report how wonderful it feels to give the book, to give the gift of peace. Peace grows when you give it away.
The purpose of this book is to teach that peace matters, and that you can do something about it. You can do it right here, do it right now. See yourself as a peace builder, and claim, “I am of the tribe that works for peace.”
Lyda: The Peace Company is a for-profit company. Why is that?
Louise: I wanted to make it practical, to make it profitable, to make it real. Look at the economic structure of our society; it is heavily weighted toward the defense industry and violence. If we want to build a culture for peace, it has to be a viable part of the economy. We need to develop products for sustaining peace. Again, my model is the environmental movement. Now you can buy environment-friendly products and food everywhere; now there is a whole industry, but thirty years ago there was nothing.

Comprehension Questions:
1. According to Louise, what do peace builders do?

2. How did she prepare herself to be a peacemaker?

3. How do people after a war relate to each other in the beginning of the healing process?

4. How does standing for peace require more bravery and courage than fighting as a soldier?

5. How can the culture of violence be changed?

6. Is the Peace Company an NGO? Why or why not?

Introduction to Peace Studies (ESL)