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Following a bloody civil war, peace consolidated slowly and sequentially in Bougainville. That sequence was of both a top-down architecture of credible commitment in a formal peace process and layer upon layer of bottom-up reconciliation. Reconciliation was based on indigenous traditions of peacemaking. It also drew on Christian traditions of reconciliation, on training in restorative justice principles and on innovation in womens’ peacebuilding. Peacekeepers opened safe spaces for reconciliation, but it was locals who shaped and owned the peace. There is much to learn from this distinctively indigenous peace architecture. It is a far cry from the norms of a ‘liberal peace’ or a ‘realist peace’. The authors describe it as a hybrid ‘restorative peace’ in which ‘mothers of the land’ and then male combatants linked arms in creative ways. A danger to Bougainville’s peace is weakness of international commitment to honour the result of a forthcoming independence referendum that is one central plank of the peace deal.
This book develops the twin concepts of restorative justice and reconciliation as frameworks for peacebuilding that contain great potential for addressing common dilemmas: peace versus justice, religious versus secular approaches, individual versus structural justice, reconciliation versus retribution, and the harmonization of the sheer multiplicity of practices involved in repairing past harms
Hybridity on the Ground in Peacebuilding and Development engages with the possibilities and pitfalls of the increasingly popular notion of hybridity. The hybridity concept has been embraced by scholars and practitioners in response to the social and institutional complexities of peacebuilding and development practice. In particular, the concept appears well-suited to making sense of the mutually constitutive outcomes of processes of interaction between diverse norms, institutions, actors and discourses in the context of contemporary peacebuilding and development engagements. At the same time, it has been criticised from a variety of perspectives for overlooking critical questions of history, power and scale. The authors in this interdisciplinary collection draw on their in‑depth knowledge of peacebuilding and development contexts in different parts of Asia, the Pacific and Africa to examine the messy and dynamic realities of hybridity ‘on the ground’. By critically exploring the power dynamics, and the diverse actors, ideas, practices and sites that shape hybrid peacebuilding and development across time and space, this book offers fresh insights to hybridity debates that will be of interest to both scholars and practitioners. ‘Hybridity has become an influential idea in peacebuilding and this volume will undoubtedly become the most influential collection on the idea. Nuance and sophistication characterises this engagement with hybridity.’ — Professor John Braithwaite
Taizé--the word is strangely familiar to many throughout the contemporary church. Familiar, perhaps, because the chanted prayers of Taizé are well practiced in churches throughout the world. Strangely, however, because so little is known about Taizé--from its historic beginnings to how the word itself is pronounced. The worship of the Taizé community, as it turns out, is best understood in the context of its greater mission. On the day Jason Brian Santos arrived in the Taizé community its leader was brutally murdered before his eyes. Instead of making Santos want to leave, the way the community handled this tragedy made him long to stay and learn more about this group of people who could respond to such evil with grace and love. In this book he takes us on a tour of one of the world's first ecumenical monastic orders, from its monastic origins in the war-torn south of 1940s France to its emerging mission as a pilgrimage site and spiritual focal point for millions of young people throughout the world. In A Community Called Taizé you'll meet the brothers of the order and the countless visitors and volunteers who have taken upon themselves a modest mission: pronouncing peace and reconciliation to the church and the world.
In November 1998, eight recipients of the Nobel Peace Prize gathered for two days at the University of Virginia. Journalist and peace activist Cobban draws from both speeches and conversations to present a vision of global peace. Among the participants were the Dalai Lama, Desmond Tutu, Northern Ireland peace activist Betty Williams, East Timorese independence advocate Jose Ramos-Horta, and a representative of Burmese democratic leader Aung San Suu Kyi. Annotation copyrighted by Book News, Inc., Portland, OR
The Good Neighbour explores the Australian government's efforts to support peace in the Pacific Islands from 1980 to 2006. It tells the story of the deployment of Australian diplomatic, military and policing resources at a time when neighbouring governments were under pressure from political violence and civil unrest. The main focus of this volume is Australian peacemaking and peacekeeping in response to the Bougainville Crisis, a secessionist rebellion that began in late 1988 with the sabotage of a major mining operation. Following a signed peace agreement in 2001, the crisis finally ended in December 2005, under the auspices of the United Nations. During this time Australia's involvement shifted from behind-the-scenes peacemaking, to armed peacekeeping intervention, and finally to a longer-term unarmed regional peacekeeping operation. Granted full access to all relevant government files, Bob Breen recounts the Australian story from decisions made in Canberra to the planning and conduct of operations.
This collection honours the work of Deborah Cass, 15 February 1960 – 4 June 2013, a brilliant Australian constitutional and international lawyer. Deborah studied at the University of Melbourne and Harvard Law School and taught at Melbourne Law School, The Australian National University and the London School of Economics. A member of The Australian National University’s Centre for International and Public Law from 1993 to 2000, Deborah’s work offered illuminating new perspectives in a range of fields, from the right to self-determination, critical international legal theory, and feminist legal theory to the international trade law system. The title of this edited collection draws on one of her articles, ‘Traversing the Divide: International Law and Australian Constitutional Law’ (1998) 20 Adelaide Law Review 73. This book evolves from a symposium held to draw together academics from around the globe to reflect on Deborah’s extensive scholarship and contributions to public law and international law, and to examine how her work is of value to current domestic and international law issues. The pieces selected for this volume both remind us of Deborah’s outstanding academic career and provide important insights on current public law and international law pressing issues. ‘While devoting fine attention to the stuff of everyday life, Deborah Cass was also a brilliant scholar. Although the deep sense of loss and sadness at Deborah’s death remains, it is wonderful to have her writings as a continuing source of inspiration and consolation. In them, we continue to hear Deborah’s firm, clear voice, her appreciation of language, her seriousness, her curiosity, her sensitivity and her wry humour.’ —Professor Hilary Charlesworth
In the midst of racial strife, one young man showed courage and empathy. It took forty years for the others to join him Being a student at Americus High School was the worst experience of Greg Wittkamper's life. Greg came from a nearby Christian commune, Koinonia, whose members devoutly and publicly supported racial equality. When he refused to insult and attack his school's first black students in 1964, Greg was mistreated as badly as they were: harassed and bullied and beaten. In the summer after his senior year, as racial strife in Americus -- and the nation -- reached its peak, Greg left Georgia. Forty-one years later, a dozen former classmates wrote letters to Greg, asking his forgiveness and inviting him to return for a class reunion. Their words opened a vein of painful memory and unresolved emotion, and set him on a journey that would prove healing and saddening. The Class of '65 is more than a heartbreaking story from the segregated South. It is also about four of Greg's classmates -- David Morgan, Joseph Logan, Deanie Dudley, and Celia Harvey -- who came to reconsider the attitudes they grew up with. How did they change? Why, half a lifetime later, did reaching out to the most despised boy in school matter to them? This noble book reminds us that while ordinary people may acquiesce to oppression, we all have the capacity to alter our outlook and redeem ourselves.
Restorative justice is increasingly being applied to settings characterized by large-scale violence and human rights abuses. While many embrace this development as an important step in attempts to transform protracted conflict, there are a number of conceptual challenges in transporting restorative justice from a democratic setting to one which has been affected by mass victimisation or civil war. These include responding to the seriousness and scale of harms that have been caused, the blurred boundaries between victims and offenders, and the difficulties associated with holding someone to account and compelling reparative activities. Despite reams of paper being devoted to defining restorative justice within democratic settings (where the concept first emerged), restorative scholars have been slow to comment on the integration of restorative justice into the transitional justice discourse. Restorative Justice in Transitional Settings brings together a number of leading scholars from around the world to respond to this gap by developing and further articulating restorative justice for transitional settings. These scholars push the boundaries of restorative justice to seek more effective approaches to addressing the causes and consequences of conflict and oppression in these diverse contexts. Each chapter highlights a limitation with current conceptions of restorative justice in the transitional justice literature and then suggests a way in which the limitation might be overcome. This book has strong interdisciplinary value and will be of interest to criminologists, legal scholars, and those engaged with international relations and peace treaties.
The postcolonial states of Fiji, Papua New Guinea and Vanuatu operate today in a global arena in which human rights are widely accepted. As ratifiers of UN treaties such as the Convention on the Elimination of All Forms of Discrimination against Women and the Convention on the Rights of the Child, these Pacific Island countries have committed to promoting women’s and girls’ rights, including the right to a life free of violence. Yet local, national and regional gender values are not always consistent with the principles of gender equality and women’s rights that undergird these globalising conventions. This volume critically interrogates the relation between gender violence and human rights as these three countries and their communities and citizens engage with, appropriate, modify and at times resist human rights principles and their implications for gender violence. Grounded in extensive anthropological, historical and legal research, the volume should prove a crucial resource for the many scholars, policymakers and activists who are concerned about the urgent and ubiquitous problem of gender violence in the western Pacific. ‘This is an important and timely collection that is central to the major and contentious issues in the contemporary Pacific of gender violence and human rights. It builds upon existing literature … but the contributors to this volume interrogate the connection between these two areas deeply and more critically … This book should and must reach a broad audience.’ — Jacqui Leckie, Associate Professor, Anthropology and Archaeology, University of Otago ‘The volume addresses the tensions between human and cultural, individual and collective rights, as played out in the domain of gender … Gender is a perfect lens for exploring these tensions because cultural rights are often claimed in defence of gender oppression and because women often have imposed upon them the burden of representing cultural traditions in attire, comportment, restraint or putatively cultural conservatism. And Melanesia is a perfect place to consider these gendered issues because of the long history of ethnocentric representations of the region, because of the extent to which these are played out between states and local cultures and because of the efforts of the vibrant women’s movements in the region to develop locally workable responses to the problems of gender violence in these communities.’ — Christine Dureau, Senior Lecturer, Anthropology, University of Auckland