Endorsing empowerment? A critical comparative study of peace education in Jamaica and Peru

Is empowering peace education primarily about providing individuals with skills to respond to violence they experience and capabilities to enhance their own lives? Or is inspiring social transformation to alter forms of injustice that contribute to violence an equally valid and important dimension of an empowering peace education program? This article draws upon the authors’ experiences researching peace education programs implemented by local nongovernmental organizations (NGOs) in two different contexts: Jamaica and Peru. The basis for comparison is grounded in the discourse key actors in these NGOs utilized in reference to their respective educational initiatives, explicitly emphasizing empowerment for marginalized groups. Using critical qualitative techniques and troubling the idea of ‘empowerment,’ the authors analyze the discourse of empowerment to look beyond explicit truth claims and unveil tacit assumptions regarding the purpose and desired outcomes for the beneficiaries of their respective programs. The authors interrogate what definitions of empowerment – social and/or individual – the program stakeholders envision as well as how they believe such empowerment comes about. The study’s findings contribute to the need to critically unpack the commonly uncritical use of the term ‘empowerment’ as necessarily directed toward addressing social inequalities and altering unjust power relations.     

Shining light into dark shadows of violence and learned helplessness: peace education in South Korean schools

The paper illustrates how a culture of violence is perpetuated and reproduced in South Korea through schooling and argues that peace education could help transform a culture of violence to a culture of peace. Critical ethnographic methods and a framework of peace education were applied to a sample of secondary schools in South Korea to argue that a disturbing culture of violence and learned helplessness were present; this comprises themes of direct and indirect violence through iljin (a group of students who are considered key perpetrators of school violence); a colonized false ideology and resistance to social justice. More positively, findings are also used to generate possibilities for pedagogical change based on peace education – an approach that proves useful both as an analytical frame for examining peace-violence relations in education and society and as an essential pedagogy for progressing towards peace in South Korean schools.     

Border cosmopolitanism in critical peace education

This paper intends to contribute to recent developments in the theory of critical peace education. The role of cosmopolitanism in critical peace education is examined, particularly in relation to universal moral inclusion, secularism and universalism. It is then recommended that critical peace education draw from post-universalist and dialogical approaches to cosmopolitanism. Walter Mignolo’s border cosmopolitanism is suggested as a decolonising framework for critical peace education. This would entail the theory of critical peace education orienting itself towards the aim of reconsidering cosmopolitanism from the perspective of coloniality. Connections are drawn between border cosmopolitanism and Paulo Freire’s problem-posing education. The result is a vision for critical peace education to empower participants through centring personal and lived experience in critical deconstructions of cosmopolitan discourses.     

‘Pedagogies of resistance’ and critical peace education praxis

This paper explores ‘pedagogies of resistance’ – or critical and democratic educational models utilized by social movements – and how global examples of engaged educational praxis may inform peace education. The central inquiry of this article is ‘How can educational projects that resist larger social, political and economic inequalities offer understandings about how we learn, teach, and act for peace in diverse settings?’ Drawing upon literature from various fields, ideas and insights are offered about how the field of peace education can better respond to multiple and diverse realities, particularly those facing marginalized communities. The article provides an overview of key tenets of peace education and ideas central to ‘critical peace education;’ offers a framing of ‘pedagogies of resistance;’ and, lastly, details what directions emerge by putting these two educational forms in conversation.     

Con-/divergences between postcolonial and critical peace education: towards pedagogies of decolonization in peace education

This paper focuses on the limitations of the Eurocentric modernist framework that undergirds Freirean theory and critical pedagogy in relation to critical peace education, highlighting in particular the contributions of post-colonial and decolonial thinking. The paper posits that critical approaches to peace education need to consider these limitations in pushing critical peace education to engage more postcolonial and decolonial thinking. A renewal of critical peace education that integrates the critiques of both decolonial and postcolonial perspectives will provide productive possibilities for revitalizing the transformative orientation within critical peace education and decolonizing the work of research and pedagogical praxis in peace education. This means to evoke discourses and practices that move away from the dominant categories of Eurocentric thought and engage explicitly with the ways in which understandings and pedagogies of peace education are implicated in modernity and coloniality.     

Peace education,militarism and neo-liberalism: conceptual reflections with empirical findings from the UK

This article explores ‘peace days’ in English schools as a form of peace education. From a historical overview of academic discussions on peace education in the US and Great Britain since the First World War, we identify three key factors important for peace education: the political context, the place in which peace days occur and pedagogical imperatives of providing a certain narrative of the sources of violence in politics. Although contemporary militarism and neoliberalism reduce the terrains for peace studies in English schools, peace days allow teachers to carve out spaces for peace education. Peace days in Benfield School, Newcastle and Comberton Village College, Cambridgeshire, are considered as case studies. We conclude with reflections on the opportunities and limitations of this approach to peace education, and on how peace educators and activists could enlarge its reach.     

The everyday peace project: an innovative approach to peace pedagogy

A critical task for peace pedagogy is to challenge views of peace as primarily responses to declared war. Crisis-based politics tend to focus on exceptional situations and fail to capture the entire spectrum of violence. Premised on the idea that peace cannot be understood in isolation of larger structural problems, this paper proposes the concept of ‘everyday peace’ as a framework for peace education. Drawing from a pedagogical initiative, we examine how students engage with the concept of everyday peace and present our findings in three related domains: (1) definition of everyday peace, (2) application of everyday peace principles and (3) role of collaboration in everyday peace approaches. Our analysis underscored two important themes in participants’ definitions of everyday peace: (1) peace as a value-based praxis and (2) individual-level and systemic components of everyday peace. Applying these principles to a violent event in the local community, participant responses emphasized compassion, cultures of peace and the need to draw reflexive, meaningful connections between local and global contexts. The participants also outlined the synergistic role of collaboration in everyday peacebuilding. We discuss our findings in relation to extant research and consider implications of an everyday peace framework for holistic peace education.     

Peace education and childhood

Peace studies and peace education are multifaceted processes focusing on diverse audiences from children in elementary grades to those involved in political negotiations at the highest levels. This paper addresses the foundational importance of including conflict embedded in adult-child relationships in peace education. It conceptually grounds assignments for university level courses designed to teach concepts linked to peace education through the vehicle of understanding violence against children. Such learning is designed to liberate students from the hegemony of adultism, the colonial relationship between adults and children and in turn to contribute to the advancement of peace education. Such pedagogy reflects the UN Convention on the Rights of the Child’s call for educational measures to protect and support children’s human dignity. Such an approach is especially relevant for peace education, as a large body of research across disciplines has provided substantial evidence of a significant relationship between childhood experiences of violence and subsequent juvenile and adult behavioral and social problems including conflict and violence. The approach and assignments described in this paper reflect insights about the use of narratives of childhood experiences, the etiology and effects of violence against children and the reproduction of conflict and violence across generations.     

Peace education research in the twenty-first century: three concepts facing crisis or opportunity?

This article focuses on the concepts of peace, education and research, and the ways in which they combine to form the field of peace education and peace education research. It discusses the ways in which each can be said to be facing a crisis of legitimation, representation and praxis, and the structural and cultural violence that inhibit efforts towards a more inclusive global conception of peace. It will review some ways in which it may be possible to rise to Gur-Ze’ev’s challenge to respond to post-structural critiques of the field. Drawing on participatory, auto ethnographic and arts-based research methodologies, it suggests ways of creating synergies between research and aspirations towards positive (rather than negative) peace.     

Losing ground: a critical analysis of teachers’ agency for peacebuilding education in Sri Lanka

This paper aims to explore the agency of teachers for peacebuilding education in Sri Lanka through a critical multiscalar analysis of the interplay between context – education policies and governance – and agent – teachers as strategic political actors. It draws on two studies conducted in Sri Lanka in 2006 and 2011 to give insight into a changing context from conflict to post-conflict. While peace education and social cohesion were high on the political agendas before the official ending of the conflict, the need for a continuous and integral peace education approach seems to be losing political ground in present-day Sri Lanka. The paper seeks to contribute to the broader debate on the complex role of education and teachers in conflict and post-conflict situations.     

Teachers’ nascent praxes of care: potentially decolonizing approaches to school violence in Trinidad

Zero tolerance, punitive, and more negative peace-oriented approaches dominate school violence interventions, despite research indicating that comprehensive approaches are more sustainable. In this article, I use data from a longitudinal case study at a Trinidadian secondary school to focus on the role of teachers and their impact on school violence; I show that institutional constraints are not fully deterministic, as teachers sometimes deploy their agency to efficacious ends. In combining Noddings’ postulations on care and Freire’s notions of praxis as a symbiosis of reflection and action, I explicate the nascent praxes of care of six teachers at this school, as they strive for more positive peace-oriented approaches to school violence. I characterize these praxes as nascent because they are not fully interrogative of the structural violence of the entire system. However, I do argue that these nascent praxes possess decolonizing and transgressive potentiality in the face of a logic of coloniality that reinforces hierarchy, exclusion, and marginalization in the Trinidadian educational system. I conclude by contending that these nascent praxes must be scaled-up to more mature, radical praxes, including the cultivation of a systemic praxis of care; in other words, a deeper and broader postcolonial peace education.     

Peace education in Israel: an educational goal in the test of reality

Peace education is considered a necessary element in establishing the social conditions required for promoting peace-making between rival parties. As such, it constitutes one of Israel’s state education goals, and would therefore be expected to have a significant place in Israel’s educational policy in general and in response to peace moves that have occurred during the Arab–Israeli conflict since the 1970s in particular. This article reviews the educational policy actually applied by Israel’s state education over the years as reflected in formal educational programs and school textbooks, and suggests that although some significant changes have taken place over time, there has been and still is a significant gap between the stated goal and the practice of peace education in Israel. Reasons for this disparity and its implications are discussed and possible directions are proposed for coping with this educational challenge.     

Southern voices in peace education: interrogating race,marginalisation and cultural violence in the field

Three gaps seem to be present within the literature of peace education: relatively little self-critique of the internal workings of the field; a dearth of studies featuring the personal narratives of peace educators; and an underrepresentation of peace educators from the Global South. To address these three gaps, this qualitative investigation explores the personal narratives of Latin American, Asian and African peace educators and critiques certain assumptions and norms underlying the field. We primarily draw on Galtung’s concept of cultural violence, Bajaj’s critical peace education and Connell’s Southern Theory to make our critiques. We examine 13 semi-structured interviews using grounded theory analysis. Three themes relating to cultural and structural violence emerge from these interviews: discriminatory hurdles for Southern peace educators, intercultural tensions in the classroom and linguistic inequality in opportunities for professional mobility. These may or may not reflect the experiences of other peace educators from the Global South or minority practitioners working within the Global North. But by discussing these forms of violence, we hope to show the value of foregrounding the perspectives and lived experiences of underrepresented groups – not only in peace education but also in academia more broadly.     

History education in schools in Iraqi Kurdistan: representing values of peace and violence

The Kurdistan Regional Government has implemented a wide range of reforms in Iraqi Kurdistan’s education system since its establishment in 2003. This qualitative study utilises critical discourse analysis to investigate the content of History Education (HE) textbooks (grades five to eight) and to assess how far peace education values and principles have been integrated into the curriculum. The ME’s top-down approach has faced significant resistance from teachers and it fails to consider the importance of hidden and null curricula. It focuses on the history of Iraq, Kurdistan, and Islam, glorifies war, excludes different narratives or interpretations, and fails to foster critical debate or enquiry. The curriculum appears to encourage violence and foster divisions between Muslims and non-Muslims, and the null curriculum is regulated to maintain the dominance of the group in power.     

Looking for peace in national curriculum: the PECA Project in New Zealand

This is the pilot study for the Peace Education Curricular Analysis Project – a project that seeks to become a longitudinal and global analysis of national curriculum statements for pro-peace values. National education as a system of organized learning can act as a transmission belt – a cultural institution that assigns communal ideals and values and uses pedagogy to echo social standards. As this analysis considers that it is possible to assess non-peace education for peace education qualities, this study analyzed New Zealand’s early childhood, primary, and secondary education curricular statements to ascertain the presence or absence of three elements common in peace education programs: recognition of violence; addressing conflict nonviolently; and creating the conditions of positive peace. The methodologies used in this mixed methods study include directive and summative content analysis. This analysis finds that the curricular statements (2) of New Zealand have made progress to educate students toward peace and non-violence and that in general, the early childhood curricular statement incorporates a greater amount of pro-peace content than the primary and secondary curriculum statement. Opportunities exist to strengthen peace education content in future New Zealand curricular statements.     

Problematizing war: reviving the historical focus of peace education

In the last forty years, peace education has broadened its focus from primarily international peace and the prevention of war to an approach that encompasses social justice, environmental education, critical theory, and multicultural education. While this is a positive evolution in many respects, there is a danger in de-emphasizing the actual critique of war and militarism. This article looks at the reasons why peace education should revive its strong historical focus on problematizing war. There is a strong emphasis on how educators can implement this in the classroom by fostering an environment where students can critique both past and contemporary conflicts. This renewed focus is of special importance in our modern globalized world, especially in militarily powerful nations such as the United States.     

Daisaku Ikeda’s philosophy of peace,education proposals,and Soka education: convergences and divergences in peace education

In this article, the authors introduce and explicate Daisaku Ikeda’s contributions to peace education. Ikeda is a Buddhist leader, peacebuilder, school founder, and prolific author whose six decades of contributions to peace education have had a global impact in practice but have remained unexamined in the extant, particularly Anglophone, literature. Using excerpts and bilingual discourse analysis of the Ikeda corpus, the authors focus on five aspects to trace the past, present, and future of Ikeda’s contributions to peace education: first, they trace the biographical roots of Ikeda’s contributions to his early educational experiences and encounter with Josei Toda (1900–1958). Second, they outline the Nichiren Buddhist philosophy informing Ikeda’s approach to peace education. Third, they explicate in the context of peace and peace education Ikeda’s concept of value-creating, or Soka education (soka kyoiku) relative to value-creating pedagogy (soka kyoikugaku) theorized by Tsunesaburo Makiguchi (1871–1944). In light of this relation, they also trace the origin of the Soka Gakkai International, of which Ikeda is founding president. Fifth, they clarify Ikeda’s educational proposals made explicitly under the label of ‘peace education,’ namely, cultural exchange, a United Nations for Education, and education for disarmament and human rights (including anti-bullying, sustainability, and global citizenship). The authors conclude that Ikeda’s perspectives, proposals, and practices of Soka education and ‘peace education’ can be viewed as a tripartite ontological model of a process of becoming, moving from inner transformation by means of dialogue to global citizenship.     

Museums for peace: agents and instruments of peace education

Although museums for peace claim peace education to be a primary mission, their definitions of ‘peace’ and their aims and practices for peace education vary widely. In this article, we draw from the field of critical museology and the knowledge construction perspective to understand the role of museums for peace in the service of peace education. From the constructivist viewpoint, the museums’ narratives are not objective or historical truths. Rather they are the museum designers’ constructed interpretations of the events, people, and places that are memorialized. The museums’ exhibits, narratives, and programs reflect a wide range of definitions of peace including some which conflict and contradict each other. The variations in defining peace contribute to differences in how the museums view and exercise their role in educating for peace. From this analysis, we observe how contemporary museums for peace can play a significant role in peace education by raising awareness about multiple definitions of peace and by enabling audiences to reflect on, discuss and participate in deliberated paths toward personal peace and cultures of peace.     

The Local Turn in Peace Building: a critical agenda for peace

This article unpacks the renaissance of interest in ‘the local’ in peace building. It pays increased attention to local dimensions of peace in a wider context of increased assertiveness by local actors as well as a loss of confidence by major actors behind international peace-support actors. The article sees the ‘local turn’ in peace building as part of a wider critical turn in the study of peace and conflict, and focuses on the epistemological consequences of the recourse to localism in the conceptualisation and execution of peace building. The local turn has implications for the nature and location of power in peace building. This article is largely conceptual and theoretical in nature but it is worth noting that the local turn is based on reactions to real-world events.