Material didáctico desarrollado por Borja Paladini Adell para la Escuela Virtual del PNUD y en particular el Curso sobre Construcción de Paz en Latinoamérica.
The significance of the study was to conceptualize resistance and reconciliation through music. The research was meant to see the distinct variations of how resistance and reconciliation plays out in Nagaland through the medium of sound... more
The significance of the study was to conceptualize resistance and reconciliation through music. The research was meant to see the distinct variations of how resistance and reconciliation plays out in Nagaland through the medium of sound and language. The reason music is important and is an alternate way to address resistance and establish solidarity is the very fact that over time, it has proved to be. Regardless, I am not contesting the idea that music is the only way to engage nor am I making the assumption that the field of music holds superior to the other fields in engaging the idea of resistance and reconciliation. The purpose was to express that music can and does play a role to effectively convey resistance, conjure the narrative of the individual as well as the collective and also to encourage solidarity for when it is utmost required.
Peace and Nonviolence has been at the core of Indian philosophy for a very long time. Shantih i.e. peace that passes understanding has been the principal goal of Indian philosophical quest. Inner peace ought to precede for outer peace to... more
Peace and Nonviolence has been at the core of Indian philosophy for a very long time. Shantih i.e. peace that passes understanding has been the principal goal of Indian philosophical quest. Inner peace ought to precede for outer peace to exist- this dictum has been the fulcrum of various Indian systems of thought. In this connection, it will be indeed fruitful to analyze this standpoint from the viewpoint of psychoanalysis. This paper intends to compare the positions and points of view of Jain philosophy and psychoanalysis with regard to peace and nonviolence.
As Yemen enters its seventh year of war, humour in the form of self-mockery is emerging and thriving amidst the sustained state of horror. People grappling with the prolonged state of ruin and war are offering themselves as objects of... more
As Yemen enters its seventh year of war, humour in the form of self-mockery is emerging and thriving amidst the sustained state of horror. People grappling with the prolonged state of ruin and war are offering themselves as objects of mockery to connect and reconcile through shared lived experiences by laughing together at it. This is not only a modality designed for a fleeting catharsis but also a form of solidary mechanism in the face of everyday horrors inscribed in public memory. These attempts at self-mockery have the potential to become instruments to repatch a society together where war has torn apart most forms of sociality. In this research debrief, I examine a song that addresses the morbid daily horror posed by the paucity of cooking gas in the country through the device of sarcasm.
One of the greatest challenges facing African countries is the continuous escalation of violent conflicts. The paramilitary and military have been used in rather coercive manners to suspend several violent conflicts in different parts of... more
One of the greatest challenges facing African countries is the continuous escalation of violent conflicts. The paramilitary and military have been used in rather coercive manners to suspend several violent conflicts in different parts of the continent, but these have not in any way suppressed the conflicts. What this failure suggests is the total embrace of western institutions of conflict-prevention and resolution, to the detriment of traditional African conflict-resolution models. This work holds strongly that the non-participatory roles of traditional rulers in present-day governance as compared to their roles in managing and resolving conflict in precolonial times is, to some reasonable extent, accountable for the escalation of conflicts on the continent. This backdrop presents a compelling need to develop new architecture for continentwide peace-building. To achieve this, we examine traditional alternative dispute-resolution models, juxtapose these models with western models,and identify specific areas in which the application of traditional institutions of governance would have significant transformative impact on conflict prevention and resolution. In the final analysis, the work suggests how to integrate traditional authorities and traditional democratic political values into the modern governance structure in a dynamic manner to promote peace in Africa.
Mylene botbol baum Today I will address a question that haunts me now for 35 years. I was already struggling with the rationalist and pragmatic view of Avishay Margalit when I was his student in the eighties. The meaning of a decent peace... more
Mylene botbol baum Today I will address a question that haunts me now for 35 years. I was already struggling with the rationalist and pragmatic view of Avishay Margalit when I was his student in the eighties. The meaning of a decent peace founded on the simple principle of a shared humanity with our neighbor's, a discussion that we had already when we decided to go for a demonstration rather than a class on logics. The same yearin 1982 Levinas was in sabbatical In Jerusalem , and after the course on Husserl I was asking him on his specific Zionism and his concept of justice. We since had several episodes of truce a peace with Egypt but the situation is very different now and I need to stretch some concepts out with you by an imaginary conversation between Margalit , Levinas and Butler to imagine what could be a relationality of nonviolence while we are neither at peace nor at war here in beautiful Tel aviv. We have to imagine what could be nonviolence in this twilight zone of compromise or suspension of war through power.