Carrying messages of Peace to the world: Landscape, discourses, and practices of peace in Hiroshima

This thesis is my exploration of what the landscape of peace, onto which past relevant actors\u27 discourses and practices of peace and my interlocutors\u27 present practices of peace are inscribed, represents and silences, and how my interlocutors, who relate their activities to the concept peace, make sense of the concept peace. In the literature in the field of anthropology of peace, peace has been what is defined by the anthropologists, not by their interlocutors. In other words, the anthropologists\u27 definitions of peace have silenced their interlocutors\u27 understandings of peace. This whole thesis was written as a critique of how these anthropologists of peace have silenced their interlocutors\u27 own understandings of peace. I explored how discourses and practices that actors involved related to the concept peace in the past and my interlocutors\u27 present practices are inscribed onto the landscape. Hiroshima city has been explicitly designed as a peace (memorial) city . Reconstruction of ruined Hiroshima as a peace (memorial) city enabled the city government to obtain special subsidies, with which the city government constructed many facilities including the Peace Memorial Park, but at the same time, it oppressed and silenced despondent voices and uncomfortable feelings of many citizens, the majority of whom were A-bomb victims. In the Peace Memorial Park, there are many objects such as buildings, monuments, and A-bombed trees, which were erected or have been preserved by a variety of actors who thought these objects symbolize their hope for peace. Many of the objects in the park represent the master narrative of peace in Hiroshima which links the atomic bombing with the concept peace. In my fieldwork, as a guide, I took my guests to a dozen of the objects in the park in my guided tours. My guided tour, which centered on what the objects in the Peace Memorial Park represent, contributed to the hegemonic narrative of peace, which silences many voices. In a Foucauldian sense, I was formed as a subject of the hegemonic discourse of peace in Hiroshima. With this as a backdrop, I inquired how my interlocutors make sense of the concept peace especially in relation to their activities that they relate to the concept peace. Although they clearly relate their activities to the concept peace, their thoughts on peace are rarely made manifest. The foregrounded concept peace silences their understandings of peace, which differs from one another. Many of my interlocutors\u27 understandings of peace are counterposed to their understandings of what happened in Hiroshima

A vision for peace in the City of Tshwane: Insights from the homeless community

Communities living on the margins of society, such as the homeless, are overlooked in the process of building a vision for peace in the City of Tshwane. This article, therefore, seeks to explore the issue of a vision for peace from the perspective of the homeless in the City of Tshwane. Isaiah 65:17–25 was used as a hermeneutic key, within a community engaged action research framework, to stimulate reflection and application in the context of homelessness where meaningful peace is non-existent. Emerging voices of ordinary readers (participants) of the text, as represented by the homeless in the City of Tshwane (CoT), suggest institutions (of education, business, government, churches as well as other individuals) need to work together in synergy towards the realisation of this peace in the city. In relation to peace in the CoT, this research has unearthed some insights from a local homeless community which could contribute towards the development of an integrated praxis needed for transformative urban missiology. The recommendations derived from the research are: the homeless people must be partisans to such a holistic and integrated vision for peace and should be seen as active responsible citizens of the city willing to undertake actions that are in support of this vision.Christian Spirituality, Church History and Missiolog

Peace Education and Conflict Resolution at Wayame Village Teluk Ambon District

The article was to determine how the pattern of peace education and peace resolution and its impact after the conflict in Wayame, Teluk Ambon District, Ambon City. This research was qualitative, and the data collection technique used interviews, observation, and documentation. Data analysis consists of three streams of activities that coincide, namely data reduction, data presentation, and data verification. The results showed that the pattern of peace education carried out in Wayame Village, the first inter-religious dialogue, to build harmonious relations between the Muslim and Christian communities, especially during the communal conflict in Ambon City in 1999. The second was the esponsive to issues that mingle with conflict, forming 20 social referral team consisting of tenMuslim and ten Christian leaders. The third was Muslims conduct internal education to extraordinary Muslim communities to always maintain harmony between the people. The impact of peace education in Wayame Village, namely there was no conflict during the two years the conflict took place in Ambon City, the establishment of places of worship permanently, and the cultural preservation Keywords: Peace Education, Conflict Resolution, Peace Education Conflic

Apartheid Baltimore Style: The Residential Segregation Ordinances of 1910-1913

On May 15, 1911, Baltimore Mayor J. Barry Mahool signed into law an ordinance for “preserving the peace, preventing conflict and ill feeling between the white and colored races in Baltimore City.” This ordinance provided for the use of separate blocks by African American and whites and was the first such law in the nation directly aimed at segregating black and white homeowners. This article considers the historical significance of Baltimore’s first housing segregation law

Papalele: Dangerous Encounter and Transaction in Conflict

The true peace is still being fought in various countries, indeed Indonesia. It relates with the pluralism life as the main constraint recently. So it is important to raise the individual and community awareness to pluralism. Thus, peace becomes important factor for any country with various identity like Indonesia. This Peace is related to some value, as follows: mutual respect and sense of tolerence to face the conflict of religion, ethnicity and race that takes place at this time. At recent, numerous attempts have done by government, education institution, non-governmental organization, and others independent stakeholder. The strategy of peace recovery can be done by formal activities, like: workshop, training, seminar, focus group discussion, etc. However, it appears negative impression of the results which is not optimal. In spite of the efforts to build peace, this paper as the research give an idea contribution to peace on the empirical level and informal that was built by micro business in Ambon City. They are known as papalele. Papalele provides essential lessons about peace from economic activity; without religion, etnicity ang race. Despite, their role was not considered various stakeholder at that time and became untold story in peace building in Ambon City, in fact they are true peace bridge

Working to End Child Labor in the Philippines

Peace Corps Experience, Summer 2014 -- Bago City, Philippines -- Partner Agencie(s): Peace Corps; Children, Youth and Family Developmenthttp://deepblue.lib.umich.edu/bitstream/2027.42/110174/1/Poster_Bowers.pd

The State of Utah v. C. H. Chealey : Abstract of Record

In the City Court of Salt Lake City, Before D. H. Burton, City Judge and Ex-officio Justice of the Peace

Terrorist murder, cycles of violence, and terrorist attacks in New York City during the last two centuries

: I apply the Beveridge-Nelson business cycle decomposition method to the time series of murder of New York City – NYC (1797-2005). Separating out “permanent” from “cyclical” murder, I hypothesize that the cyclical part coincides with documented waves of organized crime, internal tensions, breakdowns in social order, crime legislation, social, and political unrest, and recently with the periodic terrorist attacks in the city. The estimated cyclical terrorist murder component warns that terrorist attacks in New York City from 1826 to 2005, historically occur in the estimated turning point dates, of whether a declining, or ascending cycle, and so, it must be used in future research to construct a model for explaining the causal reasons for its movement across time, and for forecasting terrorist murder and attacks for New York City.Model of cyclical terrorist murder for Colombia; 1950-2004. Forecasts 2005-2019; the econometrics of violence; terrorism; and scenarios for peace in Colombia from 1950 to 2019; scenarios for sustainable peace in Colombia by year 2019; decomposing violence: crime cycles in the twentieth in the United States; using the Beveridge and Nelson decomposition of economic time series for pointing out the occurrence of terrorist attacks; decomposing violence: terrorist murder; and attacks in New York State from 1933 to 2005

Dar es Salaam as a 'Harbour of Peace' in East Africa: Tracing the Role of Creolized Urban Ethnicity in Nation-State Formation

Dar es Salaam is exceptional in East Africa for having a record of relatively little ethnic tension, and remaining tranquil and true to its name, the ‘harbour of peace’. This paper explores the interface between ethnic and national identities in Tanzania’s capital city, focusing on its ethnic foundations and their malleability with regard to nationalism, asking how nationalist identities were negotiated vis-à-vis existing local ethnic identities. How willing were ethnic groups that were indigenous to the locality to ‘share’ the city, its land, and amenities with newcomer compatriots, given that the city was almost as new as the nation-state? How did their modus operandi affect nation-building?nation-state, Tanzania, nationalism, urbanization

Human Rights City Initiatives as a Peoples Peace Process

Much peace research focuses on government-led, top-down interventions aimed at ending violent conflict. Less attention is devoted to the ways civil society groups help prevent conflicts from escalating into violence by promoting values and practices that foster social justice and peace. The Human Rights City initiative is an example of how popular groups are organizing to advance policies and support values and practices that nurture human rights and peace. Since the 1990s, activists around the world have been developing this model for addressing economic inequality, discrimination, and other root causes of conflict. This chapter examines the work of residents of Pittsburgh (including the author) to advance human rights in that city, which became the 5th human rights city in the United States in 2011. It considers how Human Rights Cities’ work to advance “dignity and justice for all residents” serves as a model for building a peoples’ peace that can reduce violence and foster justice in communities