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 Challenge of Talking about Terrorism: The EU and the Arab Debate on the Causes of Islamist Terrorism 1

The Arab “hegemonic debate” on the causes of Islamist terrorism nurtures (pan-) Arab, anti-Western sentiments and delegitimizes criticism of the political status quo. The European Union's emphasis on multilateral means of conflict resolution and trade promotion leads to official pronouncements that barely address the Arab world's domestic problems, instead referring to international tensions such as the Arab-Israeli conflict as a particular cause of Islamist terrorism and the need for cooperation with Arab governments. By failing to challenge the official narratives of authoritarian Arab regimes the EU obstructs interests in the democratization of the region and the delegitimization of Islamist violence.     

The 3rd Scheme between Secularism and Religion

Muslim societies and Islam in the West are in need of an anthropological shift in Islamic thought. Global regimes abuse the religious argument for the purpose of obedience towards totalitarian rule. Hence, Islam as a kind of regal religion becomes the basis for the violation of the ethical standards it stands for: peace, justice and security. However, the contingent situation between religious and secular world-views requires new pragmatic approaches in terms of conflicting assumptions of authority. The Koran entails some intriguing answers to this challenge that deserve further attention.     

What is a Chief without Land? Impact of Land Reforms on Power Structures in Namibia

Abstract

Land is a key element to socio-economic development, peace- and state-building in Africa. It is inherent to local identity and inextricably linked to power. In Namibia, land rights were historically administered and allocated by traditional authorities. However, with the adoption of the 2002 Communal Land Reform Act, these customary land rights were codified. Drawing on qualitative interviews conducted in Namibia with state officials, traditional authorities of the Nama and Ovambo ethnicity, workers and farmers, we show that although it was presented as a decentralization reform, the Act reintroduced the Namibian state as a central actor in land tenure. This has resulted in power struggles between the state and traditional authorities, albeit to varying intensities as some traditional authorities have historically restricted access to communal land and limited political leverage.