Decoupling Local Ownership? The Lost Opportunities for Grassroots Women’s Involvement in Liberian Peacebuilding

Civil society organizations and grassroots groups are often unable to play an active role in post-conflict reconstruction and peacebuilding. A possible explanation for the observed challenges in peacebuilding is the gap or decoupling between international expectations and norms from practical action, local norms and capacities. External actors are often overly instrumental and operate according to a general template that fails to start from what the local capacities might actually be. This often leads to the decoupling of general values from practical action, which helps account for the observed barriers of engaging local civil and community organizations in reconstruction. We examine the different types of decoupling and the challenges these present. We evaluate our general theoretical argument using evidence based on the experiences of Liberian women’s civil society organizations. Given the compliance of the Liberian government with international norms, we should expect external actors to have an easier task in incorporating civil society and women’s organizations in the post-conflict reconstruction process; yet, the record appears to be the opposite. While we present the ‘tragic’ aspect of this relationship between international norms and local practice, we also suggest opportunities for ‘hybrid’ alternatives

The Challenge of Terror: A Traveling Essay

So here I am, a week late arriving home, stuck between Colombia, Guatemala and Harrisonburg when our world changed. The images flash even in my sleep. The heart of America ripped. Though natural, the cry for revenge and the call for the unleashing of the first war of this century, prolonged or not, seems more connected to social and psychological processes of finding a way to release deep emotional anguish, a sense of powerlessness, and our collective loss than it does as a plan of action seeking to redress the injustice, promote change and prevent it from ever happening again. I am stuck from airport to airport as I write this, the reality of a global system that has suspended even the most basic trust. My Duracell batteries and finger nail clippers were taken from me today and it gave me pause for thought. I had a lot of pauses in the last few days. Life has not been the same. I share these thoughts as an initial reaction recognizing that it is always easy to take pot-shots at our leaders from the sidelines, and to have the insights they are missing when we are not in the middle of very difficult decisions. On the other hand, having worked for nearly 20 years as a mediator and proponent of nonviolent change in situations around the globe where cycles of deep violence seem hell-bent on perpetuating themselves, and having interacted with people and movements who at the core of their identity find ways of justifying their part in the cycle, I feel responsible to try to bring ideas to the search for solutions. With this in mind I should like to pen several observations about what I have learned from my experiences and what they might suggest about the current situation. I believe this starts by naming several key challenges and then asking what is the nature of a creative response that takes these seriously in the pursuit of genuine, durable, and peaceful change

Conflict transformation in indigenous' peoples territories: doing environmental justice with a 'decolonial turn'

One of the distinctive features of environmental justice theory in Latin America is its influence by decolonial thought, which explains social and environmental injustices as arising from the project of modernity and the ongoing expansion of a European cultural imaginary. The decolonization of knowledge and social relations is highlighted as one of the key challenges for overcoming the history of violent oppression and marginalization in development and conservation practice in the region. In this paper we discuss how conflict transformation theory and practice has a role to play in this process. In doing so, we draw on the Socio-environmental Conflict Transformation (SCT) framework elaborated by Grupo Confluencias, which puts a focus on building community capacity to impact different spheres of power: people and networks, structures and cultural power. We discuss this framework and its practical use in the light of ongoing experiences with indigenous peoples in Latin America. We propose that by strengthening the power of agency of indigenous peoples to impact each of these spheres it is possible to build constructive intra and intercultural relations that can help increase social and environmental justice in their territories and thus contribute to decolonizing structures, relations and ways of being

Reframing Sacred Values

Sacred values differ from material or instrumental values in that they incorporate moral beliefs that drive action in ways dissociated from prospects for success. Across the world, people believe that devotion to essential or core values – such as the welfare of their family and country, or their commitment to religion, honor, and justice – are, or ought to be, absolute and inviolable. Counterintuitively, understanding an opponent's sacred values, we believe, offers surprising opportunities for breakthroughs to peace. Because of the emotional unwillingness of those in conflict situations to negotiate sacred values, conventional wisdom suggests that negotiators should either leave sacred values for last in political negotiations or try to bypass them with sufficient material incentives. Our empirical findings and historical analysis suggest that conventional wisdom is wrong. In fact, offering to provide material benefits in exchange for giving up a sacred value actually makes settlement more difficult because people see the offering as an insult rather than a compromise. But we also found that making symbolic concessions of no apparent material benefit might open the way to resolving seemingly irresolvable conflicts. We offer suggestions for how negotiators can reframe their position by demonstrating respect, and/or by apologizing for what they sincerely regret. We also offer suggestions for how to overcome sacred barriers by refining sacred values to exclude outmoded claims, exploiting the inevitable ambiguity of sacred values, shifting the context, provisionally prioritizing values, and reframing responsibility

Emerging Practice in Responsible Supply Chain Management: Closed-Pipe Supply Chain of Conflict-Free Minerals from the Democratic Republic of Congo

Minerals originated from eastern Democratic Republic of Congo (DRC) are blamed for financing violent conflict in the area over the past decade and have been called conflict minerals. They vividly demonstrate a key human rights issue facing responsible supply chain management. The conflict minerals issue has led to a significant shift in responsible supply chain management in two ways: extending producer responsibility to respect human rights in the total supply chain through establishing traceability and transparency; and developing legally binding supply chain responsibility.This article examines an emerging effort to source conflict-free minerals using closed-pipe supply chain in the DRC as a new strategy to respond to the above paradigm shift. By exploring whether this new strategy can contribute to conflict prevention in the DRC, this article argues that the closed-pipe supply chain allows building long-term relationship with various stakeholders and has the potential to transform socio-economic structures in the producing communities, thereby leading to peacebuilding in the long run.<br/

We Lived the River Through Our Bodies : Environmental Care, Intergenerational Relations, and Sustainable Peacebuilding in Colombia

This chapter offers an ethnographic account3 of youth peacebuilding practices in Montes de María. I place Jose’s pressing question, \u27who am I?\u27 as a central starting point to examine the foundational role that identity work plays in youth processes of \u27provoking\u27 peace in Montes de María, Colombia. I center Jose’s critique of the harm enacted when analytic attention focuses solely on youth who have migrated to urban cities. Instead, I turn my attention to the lives of youth who, against all odds, have stayed. I argue that the struggle to reclaim a sense of self, place, and belonging is at the very heart of JOPPAZ’s daily work to build territorial peace – one that requires intergenerational solidarity. While much of the peace studies literature focuses on transformation, I draw on Indigenous theories of resurgence and multispecies relations to argue that in a context of dispossession and mass violence, social reproduction plays an equally vital role in campesino claims to land and futures (Alfred 2005; Corntassel 2012; Daigle 2018; Hatala et al. 2019; Ruiz Serna 2017; Todd 2017). JOPPAZ did not emerge as an isolated movement, but instead forms the youth wing of the wider campesino movement known as the Peaceful Movement of Reconciliation and Integration of the Alta Montaña (Peaceful Process). In becoming the relevo generacional, Jose – and the 600 young members of JOPPAZ – are engaged in a \u27regenerative struggle\u27 for territorial peace (Alfred 2005, 20). Through the daily work of building peace \u27from and for the territory,\u27 youth imagine and bring into being campesino futures of dignified life (vida digna).https://digitalcommons.chapman.edu/peace_books/1008/thumbnail.jp

Моделі процесів захисту цілісності інформаційних об’єктів з використанням коду умовних лишків. Алгоритм нулізації

The models of processes of defense of integrity of information’s holding object with application of code of conditional tailings which provide high probabilities of exposure of violations of integrity and correction of the exposed curvatures are examined

Of nets, nails and problemas: a folk vision of conflict in Central America

This thesis examines how people in a Central American setting create, understand and manage conflict in everyday encounters. The investigation is based on tape recordings of actual conflict episodes, member talk about conflict and extensive participant observation in various Central American settings. The ethnography describing a folk vision of conflict is accompanied by the application of a phenomenological framework drawing extensively from the sociology of language and knowledge to describe processes central in the accomplishment of conflict at the microsociological level, building toward a general theory of how social conflict and social realities are constructed.</p