Non-state actors and civil society adaptation to crisis: conflict and disaster

This portfolio of research comprises an in-depth exploration and critical analysis of different methods of responding to conflict and disaster, here collectively termed crisis. While recent years have experienced increasing movement in practice and especially policy towards localisation and recognition of domestic capacities in humanitarian and peacebuilding work, there remain significant gaps between policy priorities and operations on the ground. Local expertise, practices and knowledge are often not sufficiently integrated or even acknowledged in responding to conflict and disaster and reconstruction processes. Barriers to this include lack of basic recognition, falling under the radar of established systems and structures, colonial and interventionist mentalities, lack of contextual understanding of gender and other social divisions, and unwillingness or inability of established Global North institutions to genuinely share power and decision-making.However, the published outputs in this portfolio rigorously demonstrate that suitably crafted research agendas and data collection methods can accurately and equitably reflect the experiences and needs of affected people, and speak directly to the sensitivities of colonialism and the localisation agenda. This portfolio demonstrates that it is possible to make progress in research and humanitarianism that reflects a greater awareness of colonial legacies and shifts towards localisation, while recognising the complexities around these contestations in policy and programming. Improvements in these particularly sensitive and contentious areas tends to be iterative and piecemeal, but I attempt to show thorough this portfolio some case studies of demonstrable success in localising response to conflict and disaster. While this portfolio critically analyses alternatives to top-down and interventionist approaches in conflict and disaster, it also highlights the tensions and shortcomings in domestic or national level responses, if these replicate some of the same deficiencies outlined above. Thus, there may be limitations to locally-led agendas for peace and recovery if they also lack appropriate and inclusive approaches. Localisation is not a panacea, suggesting that a more nuanced understanding is required of what constitutes representation and participation to ensure durable peacebuilding and disaster reconstruction

Post-conflict interfaith activities, combatting religious extremism and mass atrocity in Sri Lanka

This study is based on the case of Sri Lanka’s conflict history, situated with regard to the 2019 Easter bombings. Religious identity has become more salient in Sri Lankan society and this is seen in more religious extremist activity and interfaith activities, including among actors and groups who traditionally avoided such initiatives. Based on narrative analysis of interviews with representatives from the country’s four major religions discussing interfaith activities, communal relations and religious extremism, this paper highlights how legacies from the war have exacerbated long-lasting divisions and mistrust between the country’s ethno-religious groups, even if they were not the original conflict actors. Following civil conflict based on ethno-religious divisions, local-level interfaith peacebuilding activities have limited impact as they do not reach extremists and mostly engage people already committed to non-violent social change. Since the end of the civil war in 2009, faith groups and other civil society actors have expressed reservations about inter-communal relations and the potential for further violence. These fears were realised with the devastating bombings in 2019

Engaging with local communities to prevent violence: what role for ICTs?

The peacebuilding field is full of examples of technology use that failed to live up to expectations. Effective conflict early warning and prevention approaches depend on building and strengthening relationships. The research that this briefing is based on – carried out in South Africa, Tanzania and Uganda – shows that, at best, information and communications technologies (ICTs) can support relationship building, but that they are not a substitute for the human element that is essential to creating trust, dialogue and shared goals. The research team argue that what is needed for effective conflict early warning are location-appropriate methods that can build on existing communication channels and strengthen trust between the people communicating. If ICTs are imposed externally in an effort to find a ‘solution’ to ‘conflict’, they are likely to be ineffective and unsustainable, and can do more harm than good.DFIDUSAIDSIDAOmidyar Networ

Post-conflict interfaith activities, combatting religious extremism and mass atrocity in Sri Lanka

This study is based on the case of Sri Lanka’s conflict history, situated with regard to the 2019 Easter bombings. Religious identity has become more salient in Sri Lankan society and this is seen in more religious extremist activity and interfaith activities, including among actors and groups who traditionally avoided such initiatives. Based on narrative analysis of interviews with representatives from the country’s four major religions discussing interfaith activities, communal relations and religious extremism, this paper highlights how legacies from the war have exacerbated long-lasting divisions and mistrust between the country’s ethno-religious groups, even if they were not the original conflict actors. Following civil conflict based on ethno-religious divisions, local-level interfaith peacebuilding activities have limited impact as they do not reach extremists and mostly engage people already committed to non-violent social change. Since the end of the civil war in 2009, faith groups and other civil society actors have expressed reservations about inter-communal relations and the potential for further violence. These fears were realised with the devastating bombings in 2019.Este estudio examina la historia de los conflictos y el diálogo interreligioso en Sri Lanka, en relación con los devastadores bombardeos de Pascua de 2019. La identidad religiosa se ha vuelto más notoria en la sociedad de Sri Lanka, como se demuestra en la presencia de un mayor extremismo religioso y actividades interreligiosas, incluso entre actores y grupos que tradicionalmente evitaban tales iniciativas. Basado en el análisis narrativo de entrevistas con representantes de las cuatro religiones principales del país que discuten actividades interreligiosas, relaciones comunales y extremismo Budista, este documento destaca cómo los legados de la guerra han exacerbado las divisiones duraderas y la desconfianza entre los grupos etnoreligiosos del país, incluso si no fueron los actores originales del conflicto. Después del conflicto etnoreligioso, las actividades interreligiosas a nivel local tienen un impacto limitado ya que no llegan a los extremistas y generalmente involucran a personas que ya están comprometidas con el cambio social no violento. Desde el final de la guerra civil en 2009, los grupos religiosos y la sociedad civil han expresado sus reservas sobre las relaciones intercomunitarias y el potencial para una mayor violencia. Estos temores se hicieron realidad con los devastadores bombardeos yihadistas en la Pascua de 2019