Peace Education

People abused by angry discipline as children, may tend to abuse or overly punish other people or themselves for perceived wrongs in their adult life. In some individuals, aggressive personality traits may be genetically inherited. The aggressive personality may feel weakened by having guidelines or boundaries for anger. Anger is a normal human emotion, and these guidelines can help express anger in a healthy way.

SNMPE: "Es gibt keine Strategie, um illegalen Bergbau zu formalisieren oder auszurotten"
- Der IWF schlägt eine Erhöhung der Bergbausteuer vor.
- Der Botschafter der physisch lebendigen Erde
weiss um eine andere Lösung.

04.12.2021 06:11 Uhr Die National Society of Mining, Oil and Energy (SNMPE) warnte diese Woche vor "einer unkontrollierten Ausweitung des informellen Bergbaus" in Puno und 13 weiteren Regionen. Demnach hätte der jüngste Zusammenbruch einer Abraummine in den Händen kleiner Bergbaukooperativen Verbindungen zu illegalen Mineralabbauorganisationen. Angesichts der Tatsachen forderte die Gewerkschaft am 26. November in Ananea, Puno, eine Untersuchung durch die Regulierungsbehörde Osinergmin und die Environmental Assessment and Enforcement Agency (OEFA) des Umweltministeriums. "Die Ursachen und Verantwortlichkeiten für den Einsturz der Infrastruktur, der durch das Überlaufen der Abraumhalden entstanden ist, müssen identifiziert werden ", sagte die Gewerkschaft und betonte, dass es sich nicht um einen Einzelfall handele, da im November 2019 ein weiterer Abraumdamm in demselben Gebiet eingestürzt sei an zwei Genossenschaften Bergbau.

Die Lösung und Sichtweise vom Botschafter der physisch lebendigen Erde bitte Im Text und Link lesen.

Most of the critical peace literature has put 'a local turn' as an important aspect of a paradigm shift in liberal peacebuilding, both in academic and practice-oriented terms. Although most of the made criticism is valid, it is still being disputed by Western academics with their epistemologies, ontologies and methodologies. The voice of researchers who live in post-conflict or conflict-affected societies is still very much restricted by structural, institutional or personal constraints. Consequently, by drawing mostly from the experience of local researchers in the Balkans, the paper analyses the main causes for the limited impact of local researchers in the liberal peace debates, and proposes several steps that could lead to their stronger involvement in this discussion. We are doing something we don't understand fully, and the best we can do is admit we don't understand it, and that we also don't have time to understand it. 1

The Oskar Schindler Humanities Foundation established The Irving and Jeanne Glovin Award in 2003, to foster research into the meaning and underlying principles for “good human conduct.”  The Foundation is interested in stimulating scholarly work that defines “good human conduct” with which all persons could agree, to explore its sources, and develop pragmatic educational strategies and ways of teaching children, to show by action, respect and acceptance of others by peoples of the world regardless of circumstances or background. This essay was written with these objectives in mind. Though this submission did not win it was ranked in the top three - not for research, rather for the pragmatic approach,  ideas, and suggestions put forth. Ultimately this piece is an impassioned commentary and draft outline of a proposal for teaching upcoming generations "good human conduct" in the public school system.

All education regulated by nation-states is, in one sense, education for (some kind of) peace.  In the liberal “social contract” tradition, the purpose of any government is to protect citizens from violence, as a prerequisite for their individual pursuit of well-being (2006).  Collectively, citizens (defense, security) serve as justification for —and (through taxation) funders of— military spending and deployment (Franklin, 2006b).  Governments have had a monopoly on the legitimate use of force in order to serve as security guarantors.  Further, governments since the 19th century have had virtual monopoly on “legitimate education” (Gellner, cited in Tawil & Harley, 2004), used to create and maintain a sense of shared national identity and social cohesion (peaceful relations) among their citizens. Thus citizenship education has always had ramifications for peace and conflict, both domestic and international. This chapter does not ask whether citizenship education should include peace and conflict education.  Rather, it examines how implicit and explicit citizenship education in schools already does teach about peace and conflict, and what kinds of citizenship education about peace and conflict would be most fruitful for developing and sustaining inclusively pluralistic, democratic peace.

Conferencia Magistral 2008-2009 Cátedra UNESCO de Educación para la Paz de la Universidad de Puerto Rico presentada el 15 de abril de 2009. La Dra. Reardon presenta siete proposiciones para el desarrollo de los derechos humanos en la educación. Disponible en español y en inglés.

What is the meaning of peace, why should we study it, and how should we achieve it? Although there are an increasing number of manuscripts, curricula and initiatives that grapple with some strand of peace education, there is, nonetheless, a dearth of critical, cross-disciplinary, international projects/books that examine peace education in conjunction with war and conflict. Within this volume, the authors contend that war/military conflict/violence are not a nebulous, far-away, mysterious venture; rather, they argue that we are all, collectively, involved in perpetrating and perpetuating militarization/conflict/violence inside and outside of our own social circles. Therefore, education about and against war can be as liberating as it is necessary. If war equates killing, can our schools avoid engaging in the examination of what war is all about? If education is not about peace, then is it about war? Can a society have education that willfully avoids considering peace as its central objective? Can a democracy exist if pivotal notions of war and peace are not understood, practiced, advocated and ensconced in public debate? These questions, according to Carr and Porfilio and the contributors they have assembled, merit a critical and extensive reflection. This book seeks to provide a range of epistemological, policy, pedagogical, curriculum and institutional analyses aimed at facilitating meaningful engagement toward a more robust and critical examination of the role that schools play (and can play) in framing war, militarization and armed conflict and, significantly, the connection to peace.  https://www.routledge.com/products/9780415899208

The systematic study and applied practice of conflict resolution is now a few decades old and is evolving into its own field and perhaps towards its own discipline (Avruch, 2013). I believe an essential way forward towards a more robust field and discipline is to build a parsimonious contingency approach. That is, an approach for applying our best theoretical and analytical tools to diagnosing the nature and status of a given conflict and then systematically and adaptively matching up the best methods for constructively engaging the conflict as it evolves. Fisher and Keashly (1991) pioneered contingency theory in international conflict resolution, while Sander and Goldberg suggested “fitting the forum to the fuss” in domestic ADR a few years later (1994). Since then the notion has caught on and is now somewhat in “vogue” (Fisher, 2012). However, surprisingly little development has occurred in this arena given the promise it holds. The contingency model described in this article buil...

The historical novel From the Nile to the Jordan is an enthralling story about the "Second Exodus" of Jews from Egypt to Israel. This so far little-noticed aspect of the Arab-Israeli Conflict, could spread new light on the events of 1948, make the suffering of both sides public and bring the middle east one step closer to peace. Before 1948 there was a prospering community with 100,000 Jews in Egypt, today there are only few Jewish widows left. This book combines the well-researched historical facts based on Aharoni's research on the topic, as a professor of Sociology, with her personal perspective as a witness who had to leave Egypt as a young woman. This approach makes the book an eye-opener for an important chapter of Jewish history, that is widely unknown. Aharoni goes beyond the past, aiming at using the story of the "Second Exodus" as a tool for reconciliation, convinced that if Israel and Egypt can make peace, peace between Israel and Palestine is possible too.

Gender-based violence in Afghanistan caused by patriarchal conservatism has resulted, on one hand, in sexual abuse and child marriages, and on the other, restricted access to healthcare and education. Working with a women-led NGO, I propose a homeschooling
radio pedagogy to address these gaps. Our weekly broadcast is structured as interactive problem-based learning, somewhat aligned to Augusto Boal’s forum theatre. While seeking to solve a problem the characters face, children will be introduced to academic subjects and psychosocial strategies in safe and fun ways. Mothers whom we train will form cluster communities of learning, hopefully creating values that are more gender-equitable. This is a conceptual paper presented at the Singapore Drama Educators Association (SDEA) Theatre Arts Conference in May 2021.

Resumen: La aseveración que titula el presente texto bien puede resultarle sorprendente, incluso radical. Habrá lectores que, a la luz de los acontecimientos de octubre de 2019, opinen en forma análoga. Por supuesto, también habrá quien la encuentre absurda e incierta, preguntándose, de forma inquisitiva, ¿cómo es posible que alguien afirme que el Ecuador no vive en paz? Sin duda, nos adentramos en una cuestión compleja, espinosa, que admite una multiplicidad de lecturas contrapuestas y discordantes. Ciertamente, podemos asegurar con total certeza que el Ecuador no vive en guerra. Ahora bien, ¿es lo mismo no vivir en guerra que vivir en paz?

Since the dawn of the new millennium, humanity has been confronted with many problems. These include starvation, poverty, racism, ethnic hatred, wars, terrorism, genocide, environmental pollution, illegal immigration, violence, street crimes and intolerance. In order to solve these issues, education can play an important role; it can also render our world both pleasanter and kinder. Moreover, education can help students to develop skills for practical thinking, problem solving and cooperating with each other. Besides encouraging creativity, innovation and communication, peace education can drive students towards a more conscientious, tolerant, peaceful and democratic way of thinking.

The work operates in two sections, analyzing first the variety of peace movements since the eighteenth century, and secondly, the varieties of emphases present in these peace movements. Section 1 begins with a short discourse on what is meant by "peace," after which Cortright traces ...

There is a dearth of research on the frustrations, moral
dilemmas and challenges non-Western teachers might face
in the everyday praxis of peace education. To address this
gap, this study analyses how violence is negotiated and
understood in an Indian school seeking to build a culture of
peace. Interviews with eight teachers and four students are
analysed using grounded theory. Firstly, the study discusses
a teacher’s response to a student witnessing domestic violence. Thereby, it explores the limits of peace education in
the face of home-school boundaries and societal stigmas.
Secondly, the study discusses a teacher’s attempt to help
an abused child labourer. It questions the extent to which
peace education can tackle systemic inequalities and the
danger of the field reproducing exclusionary structures.
Thirdly, the study discusses the intergenerational politics of
children endorsing corporal punishment. It seeks to demonstrate how socio-economic pressures and historical legacies
might lead to children legitimating violence against their
own bodies. By exploring the fractures and gaps within
peace education in an understudied non-Western context,
the study aims to raise larger questions about the structures
and norms hindering ideals of peace and the need for peace
education to prioritise criticality, context and reflexivity

Estamos acostumados a enxergar as religiões como entidades distintas entre si. Somos ensinados a ver mais diferenças do que semelhanças entre elas. E, em especial, aprendemos a considerar a nossa religião (ou a que pertence à nossa cultura) como a certa, a verdadeira, e todas as demais como simples fantasias, se não falsidades. Entretanto, quando nos dispomos a estudar as diversas religiões mundiais sem preconceito e com uma abordagem ao mesmo tempo científica e compassiva, fica evidente que elas têm muito mais em comum do que se suspeita. Na verdade, elas aparecem como variações de um mesmo tema universal. Todas as religiões reveladas se apoiam em cinco pilares bem evidentes: 1) o Criador, 2) Sua Criação, 3) o Amor do Criador por Suas Criaturas, 4) a Revelação do Criador às Criaturas e 5) Seus ensinamentos para que elas tenham a salvação. A Revelação de Deus é sempre atribuída a um Intermediário, um Messias, um Profeta, um Avatar, um Manifestante de Deus. Os nomes de alguns d'Eles foram preservados pela História: Krishna (Hinduísmo), Moisés (Judaísmo), Zoroastro 1 (Zoroastrismo), Buda (Budismo), Jesus Cristo (Cristianismo), Muhammad 2 (Islamismo), o Báb (Fé Bábí) e Bahá'u'lláh (Fé Bahá'í), mas muitos foram esquecidos na milenar revolução das eras. Em geral, os seguidores dos Fundadores de cada uma das religiões colocam o seu Profeta acima de todos os demais. Isto é um triste engano, que conduz ao preconceito e ao fanatismo. Todos os Profetas afirmaram ser enviados do mesmo e único Deus, para iluminar a humanidade com Suas palavras em cada era. São como professores distintos na mesma escola divina. No cristianismo, encontramos algumas pessoas que se recusam a aceitar que Jesus tenha sido um Profeta. Elas O colocam acima dos demais Manifestantes de Deus e afirmam que a qualificação de "Profeta" não faz jus a Cristo. Entretanto, quem se recusa a aceitar Jesus como um Profeta está negando a própria Bíblia. Senão, vejamos: no Antigo Testamento, quando Moisés profetiza a vinda de Cristo, está escrito: O Senhor teu Deus te despertará um profeta do meio de ti, de teus irmãos, como eu (Moisés); a ele ouvireis. Deuteronômio, 18:15. 3 No Novo Testamento, São Lucas, no Livro de Atos, confirma que esta profecia se refere a Cristo: [...] Jesus Cristo, que já dantes vos foi pregado. [...] Porque Moisés disse: O Senhor vosso Deus levantará dentre vossos irmãos um profeta semelhante a mim; a ele ouvireis em tudo 1 Ou Zaratustra. Zoroastro é a transliteração do nome através do nome persa para o latim, já Zaratustra provém da forma do nome em grego. 2 Grafamos o nome como Muhammad, e não Maomé, por respeito aos muçulmanos, que desgostam da forma aportuguesada. 3 Todas as ênfases nas citações são minhas.

Un corso di formazione-aggiornamento per docenti sull'educazione alla pace è un'occasione preziosa per riflettere su contenuti e metodi di un approccio educativo ispirato ai valori della nonviolenza, ma consente anche di entrare nel merito di una didattica alternativa a quella che ci viene proposta in modo perentorio da un'istituzione scolastica sempre più improntata alla logica aziendalista dell'efficienza e del merito. Il nostro intervento, previsto in apertura del Corso promosso dal Comune di Monteleone di Puglia, in collaborazione col Centro Gandhi onlus di Pisa, il XXVII C.D. di Bari-Palese ed il progetto UNESCO dell'I.C. di Accadia Anzano Monteleone e Sant'Agata, ha cercato di portare un contributo di idee e di esperienze su un terreno fondamentale per qualsiasi attività formativa. La comunicazione, infatti, è al tempo stesso il medium del processo educativo ed il suo contenuto più basilare. Parlare di pace richiede di per sé quindi non solo una chiara individuazione dei temi e problemi connessi ad un approccio nonviolento ai conflitti, ma implica una modalità comunicativa adeguata, cioè coerente con questa finalità e pertanto dialogica e costruttiva. Dopo una premessa sul significato di una autentica educazione alla e per la pace (chiarendone obiettivi e competenze basilari) il nostro contributo si è articolato in due momenti. Il primo-agevolato da una presentazione in PowerPoint-ha provato a sintetizzare una proposta educativa che utilizzasse tre possibili approcci metodologici alla comunicazione senza violenza, illustrandone le specificità ma individuando anche gli elementi in comune e, quindi, la possibilità di avvalersi congiuntamente di essi nel proprio percorso didattico. Un percorso che, ovviamente, riguarda in primo luogo gli insegnanti di materie letterarie, senza però escludere i docenti di altre discipline, nella misura in cui qualsiasi proposta didattica è fondata sulla relazione con i discenti e si avvale comunque di una comunicazione linguistica, verbale e non verbale. La seconda fase è stata quella del confronto con i corsisti, rispondendo ai loro quesiti e dubbi ed approfondendo alcuni aspetti della proposta, a partire dalla creazione nel gruppo-classe di un clima interattivo sul piano logico e dialogico ed empatico su quello relazionale. 2. Educare alla pace: 5 obiettivi, 7 competenze e 6 percorsi Con l'espressione educazione alla/per la pace (peace education) indichiamo un processo formativo incentrato sull'analisi dei conflitti e la ricerca, sperimentazione e divulgazione delle modalità teoriche ed operative per risolverli in modo costruttivo e nonviolento. 1 • L'educazione per la pace è orientata agli esiti del processo formativo, ossia alla realizzazione di comportamenti individuali e di gruppo che consentano un progressivo superamento della violenza nei rapporti, dal micro al macro livello. • L'educazione alla pace si occupa in primo luogo della formazione ad una cultura pacifica alternativa, intesa come un insieme coerente di conoscenze e tecniche specifiche e come repertorio di tematiche e spunti per un lavoro educativo che si proponga il superamento della distruttività dei conflitti. 7

Guia didàctica per a entendre les causes i les conseqüències del fenomen creixent dels desplaçaments forçats, i per a reflexionar sobre els reptes de l'acollida.
Els objectius del material didàctic inclouen no només la formació crítica de l'alumnat respecte d'aquesta qüestió, sinó també convidar a l'alumnat a que faci propostes a l'Ajuntament de Barcelona sobre com hauria de ser l'acollida d'aquestes persones (En el marc del projecte de participació infantil de l'Audiència Pública als nois i noies de la ciutat).

La promoción del pensamiento crítico es un objetivo importante pero escurridizo en la enseñanza de la historia, las ciencias sociales y la educación ciudadana. A muchos docentes les cuesta traducir las definiciones generales de pensamiento crítico en herramientas pedagógicas específicas para planear sus clases y para evaluar el trabajo de sus estudiantes. A veces se confunde “enseñar contenidos críticos” y “enseñar a pensar críticamente.” En este artículo propongo cuatro herramientas para la indagación crítica en el ámbito social: Pensamiento problémico, escepticismo reflexivo, multiperspectividad y pensamiento sistémico. Para su definición retomo elementos de la literatura sobre el pensamiento crítico, la enseñanza de la historia, la educación moral y la pedagogía crítica. Describo lo que cada herramienta nos permite hacer, y cómo cada una de ellas articula la función epistémica de fomentar la comprensión con la función social de cultivar ciudadanos reflexivos, responsables, pluralistas y no-violentos.

Esta es una versión en español del artículo originalmente publicado en inglés.  Próximamente podrá descargar esta versión traducida.

Points out how religion is power; power will be used by others--even the non-religious; when things go awry, then, religion is then blamed, often by the same ones who have exploited its power. This calls for critical and wary analysis of the rhetorical use of religion as a pawn, followed by its being blamed as a scapegoat.  Published in The Destructive Power of Religion; Violence in Judaism, Christianity, and Islam, edited by J. Harold Ellens (4 volumes, Westport/London: Praeger Publishers, 2004), Vol. 2, 265-83.

While African youth are demographically dominant, most see themselves as members of an outcast minority. Their outlier perspective directly informs the fresh and compelling new thinking about war, development, and youth in "The Outcast Majority." Featuring interviews with development experts and young people, this book contrasts forces that shape and propel youth lives in war and post-war Africa with those that influence and constrain the international development aid enterprise.
  With an eye on the colossal populations of excluded and profoundly undervalued youth in conflict-affected Africa and far beyond, the concluding framework delivers practical steps for making development work significantly more relevant and effective.
  "The Outcast Majority" has received Honorable Mention for the Senior Book Prize from the American Ethnological Society: http://aesonline.org/awards/senior-book-prize/

Do social cohesion activities change the attitudes of the participants? This paper uses intergroup contact theory to explore attitude change resulting from contact with out-group(s) in social cohesion activities. Results from a pre-test/post-test design with fifty-five participants in two bicommunal camps in Cyprus show how attitudes change at the immediate end of these activities; an analysis of fourteen participants’ comments after one, thirteen, and twenty-five months provides a medium- to long-term assessment of attitude change. Not all participants were completely positive towards the other community before they took part, as assumed by some. There is clearly space for impact in terms of attitude change. Social cohesion activities represent indispensable tools for reducing prejudice and improving relationships between former enemies in post-conflict countries.

Öffentliche Petition und Petition: (Vorab-Einreichung wegen Dringlichkeit-Petition befindet sich noch in der Mitzeichnungs-Phase) Keine militärischen Bundeswehr-Einsätze ohne offizielles und gültiges U.N. Mandat / Mandat der United Nations / Vereinte Nationen. Liberty and Peace NOW! Human Rights Reporters, Andreas Klamm, Tel. 0621 4909 650 117

Ünlü eğitim psikoloğu Robert Slavin'in Eğitim Psikolojisi kitabının onuncu baskısı, kuramı uygulamaya aktarma konusunda önemli bir eksikliği gidermekte ve öğretmenlerin sınıfta ihtiyaç duyabilecekleri alanlarda uygulayabilecekleri bilgileri içermektedir.

Kitap, yansıtıcı ve bilinçli bir öğretmenin uygulayabileceği en yeni araştırmaları sunarak, bilinçli öğretmen üzerine odaklanmaktadır. Slavin'e göre bilinçli öğretmen, uygulamasını devamlı surette yansıtan ve bu uygulamaların öğrencileri nasıl etkilediği hakkında net bir düşünceye dayalı olarak öğretim kararları veren kişidir.

Bu kitapta okuyucular alanda önemli ve yeni ortaya çıkan bazı konular ile karşılaşmaktadır. Bu konulardan bazıları; 21. yüzyıl becerileri, ilk yıllarda dil ve okuma yazmanın gelişimi, iki dilli eğitim, nöroloji alanındaki yeni araştırmalar, iş birliğine dayalı öğrenme konusundaki son araştırmalar, okumada sorun yaşayan okuyucular için özel yardım, küçük gruplarla çalışma ve bilişim alanındaki en yeni araştırmalar, gelişmeler ve uygulamalardır. En ince ayrıntısına kadar güncel olan alıntılar, kitabın en güncel araştırmalar üzerine temellendirildiğinin bir göstergesidir. Bu kitapta, 656 yeni ve güncellenmiş kaynak bulunmaktadır. Bu kaynakların % 55'i 2000 yılı sonrasına aittir.

Robert Slavin, akademik derinliğini sergilerken aynı zamanda sanki ders anlatır gibi okuyucuları ile yüz yüze buluşmayı da amaçlamaktadır. Kitap yeni ve farklı bir yaklaşımla pek çok teorik bilgiyi uygulamalı olarak sunan, teorik bilgilerin kavramsal olarak uygulamaya nasıl dönüştürüleceğini göstererek öğretmeyi amaçlayan ve bunda başarılı olduğu açıkça belli olan iyi bir başvuru ve ders kitabı olarak öğrencilere ve eğiticilere önerilmektedir.

When I was growing up, DC Comics and comic heroes like “Batman”, and “Superman”, and “Wonder Woman”, were ubiquitous at local convenient store stands. I remember eagerly reading about the so-called comic book, “Justice League” and how these fictional heroes gathered forces and jointly fought off evil foes. The heroic exploits extended to Saturday morning cartoons in the 1970s to 1980s with the “Super Friends”. In grade school, I too had learned about Greek myths and Greek mythological heroes. So, there were overlaps in my readings about fictional heroes...Most are unsung heroes like teachers working in lower socio-economic public schools; or psychiatrists working in mental health clinics; or nurses in hospitals and different health settings; or medical doctors in emergency rooms; or social workers; or psychologists; or many governmental workers; or firemen; or policemen; or public defenders; or clergy who defend migrants; or clergy working with the poor; or those who work with the homeless; and all those who spend their careers in mediation and working in conflict resolution and peace studies. Some of these unsung heroes may find it strange, I call them peace workers, but I think it can be argued they are indeed such people for making our own existence more peaceable. And while we have made so many notable technological advancements, we hardly think how we have socially advanced toward better living.

UNOSOM II has certainly laid the foundation for the doctrine of “responsibility to protect” (R2P), that would have been born out of the international community’s failure to respond to tragedies such as the Rwandan genocide in 1994 and the massacre in Srebrenica in 1995, according to which the international community has a duty to act to protect people from gross violations of human rights when individual governments cannot or do not want to do it.

Peace Education encompasses a diversity of pedagogical approaches within formal curricula in schools and universities and non-formal popular education projects implemented by local, regional and international organizations. It aims to cultivate the knowledge and practices of a culture of peace. In Lebanon, this culture has mainly been promoted since the late 1990s by non-governmental organizations, engaged intellectuals and artists. Additionally, grassroots student dialogue clubs have flourished in a number of secondary schools. However, in the university context, it is considered a rare phenomenon. This paper first introduces the issue of Peace Education in Lebanon. It then presents the conceptual characteristics and examples of applications of a Peace Education approach I developed and adopted in my classrooms from 2007 to 2014 at three universities (St Josef University of Beirut, Notre Dame University and Holy Spirit University) with three thousand students of different religious, cultural, socioeconomic and political backgrounds. In conclusion, it identifies the positive changes the various class activities produced in students' perceptions and relationships, and the obstacles that this approach faced in a context of continuous physical and psychological war.

Published in the refereed International Journal of Arts and Sciences. 2015 Volume 08, Number 07, p. 201-213

El libro explica la paz de forma sencilla e invita a la acción. Parte de cincuenta retos relacionados con los conflictos armados y la paz —como el gasto militar y los ejércitos, los efectos de las armas, la explotación de recursos naturales, las condiciones mínimas para la paz, la educación para la paz o el apoyo a activistas pacifistas—. En cada uno de estos retos propone acciones concretas, desde las más fáciles a otras más complejas, para contribuir a resolverlos. Además, presenta personas y movimientos pacifistas destacados, ejemplos de éxitos reales, información y recursos para saber más.
(Versión borrador del libro publicado en catarata. Para obtener una copia del libro en papel, remitirse a: https://www.catarata.org/libro/122-acciones-faciles-y-dificiles-para-la-paz_46022/)

Imagine you are a party to mediation and you arrive at your mediation session only to be faced with an 800 pound gorilla, in a suit of course, who will be your mediator so you ask yourself,
“Can a gorilla be a mediator?” This article examines the philosophical and theoretical foundations of human conflict, reviews some of the thinking about mediation in the last 30 years, and introduces the author's "critical incident and intervention approach" to working with conflict.

Combining reflections on my personal experiences regarding tourism with an analytical review of key concepts, this essay addresses the question whether and how tourism contributes to building a global ‘culture of peace’. Setting the scene, I first situate myself vis-à-vis tourism and the peace-through-tourism idea. The next section of the paper provides an in-depth analysis of the terms culture, peace, and tourism. After having defined these concepts, I illustrate how my own research project contributes in innovative ways to the current debate. I conclude with a plea for more collaboration and open dialogue between policy makers, industry representatives, and scholars in order to facilitate ‘peace through tourism’ as well as ‘peace within tourism’.