Journal articles: 'Peace Race'

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Land, Thomas. "The Peace Race." Worldview 28, no. 3 (March 1985): 16. http://dx.doi.org/10.1017/s0084255900046817.

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Jang, I. Jin, and Carlos Cordero-Pedrosa. "PEACE, RACE, AND DISCIPLINARY DECADENCE." EntreLetras 9, no. 1 (2018): 66–79. http://dx.doi.org/10.20873/uft.2179-3948.2018v9n1p66.

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Will, Donald S. "TEACHING PEACE THROUGH DEBUNKING RACE." Peace & Change 18, no. 2 (April 1993): 182–203. http://dx.doi.org/10.1111/j.1468-0130.1993.tb00173.x.

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Vron Ware Talks to Jo Littler. "Gender, race, class, ecology and peace." Soundings 75, no. 75 (September 1, 2020): 144–60. http://dx.doi.org/10.3898/soun.75.09.2020.

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In this interview Vron Ware discusses how her work has intertwined themes of 'gender, race, class, ecology and peace', as she put it in her book Beyond the Pale: White Women, Racism and History, published in 1992 - a time when 'talking about whiteness … was usually met by stony silence'. She relates this and her early work on gender and the National Front to more recent incarnations of gendered racism. The discussion moves over a wide range of subjects, including whiteness and the environmental movement, feminist statues and military monuments, the role of painting and photography in teaching and learning and how we might see futures beyond militarism. Ware reflects on ways in which the politics of 'gender, race, class, ecology and peace' formed part of her background in NGOs and campaigning organisations - including Searchlight, Friends of the Earth and the Women's Design Service. The same themes also run through her current project on re-thinking the category of the rural, which involves 'trying to think ecologically, in a way that sees interconnections between social, economic and cultural changes' - continuing the effort to join the dots between anti-racism, feminism, anti-militarism and eco-socialism.

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Drabble, M. "Writing for Peace: Peace and Difference; Gender, Race, and the Universal Narrative." boundary 2 34, no. 1 (March 1, 2007): 215–25. http://dx.doi.org/10.1215/01903659-2006-034.

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Rosenberg, David. "War and Peace and Race and Equality Issues." FORUM 45, no. 3 (2003): 83. http://dx.doi.org/10.2304/forum.2003.45.3.9.

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7

Durán, Robert J. "NO JUSTICE, NO PEACE." Du Bois Review: Social Science Research on Race 13, no. 1 (2016): 61–83. http://dx.doi.org/10.1017/s1742058x16000059.

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AbstractThis article provides a thematic overview of a subset of controversial officer involved shootings that have occurred in Denver, Colorado during a period of thirty years (1983-2012). Determining whether a shooting was legally justified involved multiple participants, including local, national, and international representatives. The primary stakeholders were City and County District Attorneys regarding whether to file criminal charges against the officer, and Managers of Safety for whether officers acted within police departmental policy. Although most cases were processed without conflict, a small number were challenged by members of the community based on thematic reasons of shooting individuals who had not committed a crime, violating continuum of force standards, and entrusting law enforcement officers with the power to use deadly force both off-duty and while working secondary jobs. Despite outcome legitimacy vested in a small number of public officials, community members often reported a lack of justice and accountability. They struggled to get public officials to take notice and implement systematic change. Reviewing controversial shootings highlights the multiple issues involved in protecting law enforcement officers from encountering criminal charges, and in essence the procurement of colonial control. Critical Race Theory (interest convergence and storytelling), Social Dominance Theory, along with the historical framework of W. E. B. Du Bois, were utilized to explore a number of officer-involved shootings that continue to produce disparate outcomes by race, class, and gender.

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Soegijono, Simon Pieter. "Papalele: Dangerous Encounter and Transaction in Conflict." KOMUNITAS: International Journal of Indonesian Society and Culture 7, no. 2 (June 3, 2015): 297–306. http://dx.doi.org/10.15294/komunitas.v7i2.4520.

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The true peace is still being fought in various countries, indeed Indonesia. It relates with the pluralism life as the main constraint recently. So it is important to raise the individual and community awareness to pluralism. Thus, peace becomes important factor for any country with various identity like Indonesia. This Peace is related to some value, as follows: mutual respect and sense of tolerence to face the conflict of religion, ethnicity and race that takes place at this time. At recent, numerous attempts have done by government, education institution, non-governmental organization, and others independent stakeholder. The strategy of peace recovery can be done by formal activities, like: workshop, training, seminar, focus group discussion, etc. However, it appears negative impression of the results which is not optimal. In spite of the efforts to build peace, this paper as the research give an idea contribution to peace on the empirical level and informal that was built by micro business in Ambon City. They are known as papalele. Papalele provides essential lessons about peace from economic activity; without religion, etnicity ang race. Despite, their role was not considered various stakeholder at that time and became untold story in peace building in Ambon City, in fact they are true peace bridge.

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Smith, Sarah. "The Production of Legitimacy: Race and Gender in Peacebuilding Praxis." International Studies Review 21, no. 4 (October 10, 2019): 705–15. http://dx.doi.org/10.1093/isr/viz054.

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Abstract Peace operations have increasingly sought to demonstrate their legitimacy in the face of critiques that characterize them as top-down impositions with limited impact and which entail a host of unintended consequences. Each book under review explores in depth the institutional consignment and attribution of legitimacy to certain spaces, actors, and bodies, which can serve to confirm and embed hierarchical relations of power. Von Billerbeck delineates the ambivalence with which “local ownership” is deployed in peace operations, closing down knowledge exchange rather than presenting opportunity. Shepherd builds on similar insights and argues that gendered logics and power inform the conceptualization and deployment of “local” and “civil society” and thus the (relative) lack of legitimacy afforded to these spaces. This essay seeks to develop from these insights further, drawing especially on postcolonial and critical race theory to demonstrate how race and racism structure the production and use of such categories, in both peace operation practice and international relations more broadly.

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Lavie, Smadar. "De/Racinated Transcendental Conversions: Witchcraft, Oracle and Magic among the Israeli Feminist Left Peace Camp." Holy Land Studies 9, no. 1 (May 2010): 71–80. http://dx.doi.org/10.3366/hls.2010.0004.

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Drawn from the ethnography of Mizrahi feminist activism, my essay partakes of Michael Selzer's 1967 monumental The Aryanisation of the Jewish State. It analyses the oratory process through which Israel's feminist ‘Peace Camp’ racinates the question of Palestine. While this camp – which is almost 100 percent upper middle class Ashkenazi – opens up for the Palestinian nationalist feminist, allowing her space between her ‘nation’ and ‘race’, it manages to transcend its colonialist deracination of the Mizrahim, Israel's demographic non-European majority. The essay argues that the racinated Mizrahi is not allowed to enter either the peace-club or any sites of the tight-knit Israeli cultural-economic elites promoting the Oslo Peace Process. Such deracinated peace-witchcraft is rarely practised to improve the disenfranchised lived realities of most (poor) Mizrahim, who often resort to charities, right-wing and/or ultra-orthodox by default. Paradoxically, however, these progressive feminists admit their bounds of race through the appropriation of postmodern-queer-multicultural-border postures to apologise for their domination of the public peace sphere.

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Wright, Talmadge, Felix Rodriguez, and Howard Waitzkin. "Corporate Interests, Philanthropies, and the Peace Movement." International Journal of Health Services 16, no. 1 (January 1986): 33–41. http://dx.doi.org/10.2190/y2qc-99f2-kfkc-r14u.

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Corporate and philanthropic involvement in the peace movement is growing. In considering medical peace groups as examples, we have studied the ways that corporate and philanthropic funding have shaped the course of activism. Our methods have included: review of the Foundations Grant Index from 1974–1983; analysis of corporations' and foundations' criteria for grants in the categories of peace, arms control, and disarmament; interviews with leaders of activist organizations and with foundation officials; and our own experiences in the peace movement. Corporate interests in preventing nuclear war stem from a concern for global stability in which world markets may expand, and from a hope to frame issues posed by the peace movement in a way that will not challenge basic structures of power and finance. Several general features make peace groups respectable and attractive to philanthropies: an uncritical stance toward corporate participation in the arms race; a viewpoint that the main danger of nuclear war stems from a profound, bilateral conflict between the United States and the Soviet Union; and a single-issue focus that does not deal with the many related problems reflecting the injustices of capitalism. The two major medical groups working for peace, Physicians for Social Responsibility (PSR) and International Physicians for the Prevention of Nuclear War (IPPNW), have accomplished many goals; however, their adherence to subtle criteria of respectability and their dependence on philanthropic funding have limited the scope of their activism. The struggle for peace can not succeed without fundamental changes in the corporate system that initiates, maintains, and promotes the arms race.

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McFadden, Margaret H. ":No Peace Without Freedom: Race and the Women's International League for Peace and Freedom, 1915–1975." American Historical Review 110, no. 5 (December 2005): 1562–63. http://dx.doi.org/10.1086/ahr.110.5.1562.

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Williams, Brett. "SANA Race and Justice Plenary I: No Justice, No Peace?" North American Dialogue 11, no. 2 (October 2008): 1–7. http://dx.doi.org/10.1111/j.1556-4819.2008.00008.x.

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Martin de Almagro, Maria. "Producing Participants: Gender, Race, Class, and Women, Peace and Security." Global Society 32, no. 4 (October 11, 2017): 395–414. http://dx.doi.org/10.1080/13600826.2017.1380610.

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Nnaemeka, Obioma. "Racialization and the Colonial Architecture: Othering and the Order of Things." PMLA/Publications of the Modern Language Association of America 123, no. 5 (October 2008): 1748–51. http://dx.doi.org/10.1632/pmla.2008.123.5.1748.

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Steve Martinot argues that racism is the system and racialization “The process through which white society has constructed and co-opted differences in bodily characteristics and made them modes of hierarchical social categorizations” (180). Over half a century ago, the United Nations Educational, Scientific and Cultural Organization (UNESCO) was so concerned about the genesis and consequence of the “process” that it issued a statement on race. Reeling from World War II, the global community saw the urgent need to put in place mechanisms for promoting global peace. The establishment of UNESCO in 1945 was aimed specifically at promoting a culture of peace. Convinced that racism and racial inequality were a root cause of the war, the authors of the UNESCO constitution (1945) condemned “the doctrine of the inequality of men and races” in the constitution's preamble. Responding to a resolution adopted by the United Nations Social and Economic Council at its sixth session in 1948, UNESCO gathered a group of experts (anthropologists and sociologists) from almost all continents (Africa was the exception) to develop for dissemination a statement on race that was based on scientific facts. The committee released a “Statement on Race” on 18 July 1950 which concludes that “there is no proof that the groups of mankind differ in their innate mental characteristics, whether in respect of intelligence or temperament [and] the scientific evidence indicates that the range of mental capacities in all ethnic groups is much the same” (9). The statement also asserted that the “biological fact of race and the myth of ‘race’ should be distinguished. For all practical and social purposes ‘race’ is not so much a biological phenomenon as a social myth” (8). The committee affirmed the universality of the “brotherhood of man” and suggested that race as a concept be replaced by “ethnic” (6). Criticism of the statement was swift and vehement. The controversy prompted UNESCO to empanel another committee to produce a second statement the following year. Over the years, other organizations, such as the American Sociological Association and the American Association of Physical Anthropologists, have issued their own statements on race.

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VALDEZ, INÉS. "It's Not about Race: Good Wars, Bad Wars, and the Origins of Kant's Anti-Colonialism." American Political Science Review 111, no. 4 (July 10, 2017): 819–34. http://dx.doi.org/10.1017/s0003055417000223.

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This article offers a new interpretation of Kant's cosmopolitanism and his anti-colonialism inToward Perpetual Peace. Kant's changing position has been the subject of extensive debates that have, however, not recognized the central place of colonialism in the political, economic, and military debates in Europe in Kant's writings. Based on historical evidence not previously considered alongsidePerpetual Peace, I suggest that Kant's leading concern at the time of writing is the negative effect of European expansionism and intra-European rivalry over colonial possessions on the possibility of peace in Europe. Because of the lack of affinity between colonial conflict and his philosophy of history, Kant must adjust his concept of antagonism to distinguish between war between particular dyads, in particular spaces, and with particular non-state actors. I examine the implications of this argument for Kant's system of Right and conclude that his anti-colonialism co-exists with hierarchical views of race.

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Otto, Dianne. "Rethinking ‘Peace’ in International Law and Politics From a Queer Feminist Perspective." Feminist Review 126, no. 1 (October 22, 2020): 19–38. http://dx.doi.org/10.1177/0141778920948081.

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What does peace mean in today’s world of endless wars? Why has the project of ‘universal peace’, so ardently hoped for by the drafters of the UN Charter in 1945, failed so profoundly? I reflect on these questions through three stories of peace. The first is told by a series of four stained-glass windows in the Peace Palace in The Hague; the second is of the world’s demilitarised zones; and the third of a peace community in Colombia. These stories provide a springboard to reflect on how we might rethink peace in the context of today’s world, drawing on feminist, queer and postcolonial analyses. My discussion exposes the limits of the UN Charter’s approach to peace, and the impossibility of its methods ever achieving ‘universal peace’. The Charter’s reliance on militarism and collective enforcement, as well as its commitment to peace as an evolutionary process, maintain rather than dismantle global hierarchies of domination. I also question the dualism of war and peace, which obscures much of the violence of what we call peace. The task of rethinking peace is urgent. To do so we need to go beyond the worlds we know, beyond the confines of law and the inevitability of quotidian hierarchies of gender, sexuality and race, to invent new methods of peace-making, outside the ‘frames of war’.

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Humphreys, D. G., T. F. Townley-Smith, O. M. Lukow, B. D. McCallum, T. G. Fetch, J. A. Gilbert, J. G. Menzies, V. Tkachuk, P. D. Brown, and S. L. Fox. "Peace hard red spring wheat." Canadian Journal of Plant Science 94, no. 7 (September 2014): 1297–302. http://dx.doi.org/10.4141/cjps2013-286.

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Humphreys, D. G., Townley-Smith, T. F., Lukow, O. M., McCallum, B. D., Fetch, T. G., Gilbert, J. A., Menzies, J. G., Tkachuk, V., Brown, P. D. and Fox, S. L. 2014. Peace hard red spring wheat. Can. J. Plant Sci. 94: 1297–1302. Peace is a hard red spring wheat (Triticum aestivum L.) adapted to the shorter-season wheat-growing regions of the Canadian prairies. Peace was evaluated in the Parkland Wheat Cooperative Test in 1999, 2000 and 2001. Peace exhibited grain yield similar to the check cultivars over 2 yr (1999–2000; Neepawa and Roblin) and over 3 yr (1999–2001; AC Barrie and AC Splendor) Peace matured a day earlier than AC Barrie but was 2 d later than AC Splendor over 3 yr of testing (1999–2001) and was a day later than Neepawa and Roblin over 2 yr of testing (1999–2000). Peace had test weight similar to the check cultivars. Peace was moderately resistant to leaf rust and loose smut and resistant to stem rust including the highly virulent Ug99 race of stem rust and common bunt. Peace was moderately susceptible to Fusarium head blight. Peace meets the end-use quality specifications of the Canada Western Red Spring wheat class.

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Cash, Floris Barnett. "Joyce Blackwell, No Peace without Freedom: Race and the Women's International League for Peace and Freedom, 1915-1975." Journal of African American History 90, no. 4 (October 2005): 439–41. http://dx.doi.org/10.1086/jaahv90n4p439.

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20

Moir, Cat. "Faith, Reason and Peace in Lessing's Late Works." Theoria 66, no. 159 (July 1, 2019): 117–41. http://dx.doi.org/10.3167/th.2019.6615907.

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This article argues that G. E. Lessing should be viewed as one of the German Enlightenment’s foremost thinkers of peace alongside his contemporary Immanuel Kant, whose contribution to thinking peace in the eighteenth century is already well recognised. It makes this case by examining two of Lessing’s late works: the 1779 drama Nathan the Wise and the 1780 essay The Education of the Human Race. The dialogue between faith and reason characteristic of Enlightenment discourse is at the heart of both texts, but here it is argued that peace is a crucial third moment. While in Nathan Lessing asserts the need to find peace between the forces of faith and reason in a literary register, in the Education essay he does so in a more explicitly theoretical mode.

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Rivage-Seul, Marguerite. "Peace Education: Imagination and the Pedagogy of the Oppressed." Harvard Educational Review 57, no. 2 (July 1, 1987): 153–70. http://dx.doi.org/10.17763/haer.57.2.w651268507w5rg4u.

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Arguing that peace education in the United States is constrained by its tenacious adherence to technical reason, Marguerite K. Rivage-Seul underscores the need for peace educators and their students to cultivate "moral imagination." The author first examines concepts of moral imagination recently advanced by educational theorists and peace educators, and demonstrates that these concepts also fail to transcend the limits of technical thought regarding the nuclear arms race. She then carefully develops a view of moral imagination around the ideas of Paulo Freire and Franz Hinkelammert; one that is grounded in an understanding of human intersubjectivity, and in the ways in which the poor "read" the world and perceive possibilities for human welfare beyond the status quo.

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Oelkers, Jürgen. "Pädagogische Ganzheit, Krieg und Frieden." Vierteljahrsschrift für wissenschaftliche Pädagogik 95, no. 1 (February 27, 2019): 24–43. http://dx.doi.org/10.30965/25890581-09501004.

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Abstract Education for Wholeness, War and Peace ›Wholeness‹ is a topic in educational theory since the Baroque age. In 19th century political concepts of ›wholeness‹ came into being. The article asks what happened to educational theories that were bound to concepts like ›volk‹, ›race‹, ›nation‹ or ›the world‹. Those theories appeared before, during and after World War I. The topics were ›war‹ and ›peace‹ and the rhetorics of wholeness were used on both sides. Because of that, educational theory should abandon the suggestive language of wholeness.

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Henry, Marsha. "On the necessity of critical race feminism for women, peace and security." Critical Studies on Security 9, no. 1 (January 2, 2021): 22–26. http://dx.doi.org/10.1080/21624887.2021.1904191.

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Wald, Kenneth D. "Religious Elites and Public Opinion: The Impact of the Bishops' Peace Pastoral." Review of Politics 54, no. 1 (1992): 112–43. http://dx.doi.org/10.1017/s0034670500017204.

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In their 1983 pastoral letter on war and peace, the Catholic bishops attempted to sway American public opinion against the arms race. Polling data suggest that The Challenge of Peace stimulated a sharp but short-lived reaction against military spending among American Catholics. The message was best received by Catholics strongly tied to their church, reversing a historical correlation between religiosity and nationalism. The pastoral must be judged relatively successful in its mission, particularly in light of the many barriers to attitude change. Greater sensitivity to those obstacles could enhance the success of future efforts at persuasive communication by church authorities.

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FRANKLIN RAUSCH. "VISIONS OF VIOLENCE, DREAMS OF PEACE: RELIGION, RACE, AND NATION IN AN CHUNGGŬN’S A TREATISE ON PEACE IN THE EAST." Acta Koreana 15, no. 2 (December 2012): 263–91. http://dx.doi.org/10.18399/acta.2012.15.2.001.

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Supratno, Haris. "MULTIKULTURAL DALAM PERSPEKTIF ISLAM: STUDI KASUS NOVEL AYAT-AYAT CINTA DAN BUMI CINTA KARYA HABIBURRAHMAN EL SHIRAZY." Jurnal Pena Indonesia 1, no. 1 (October 7, 2016): 50. http://dx.doi.org/10.26740/jpi.v1n1.p50-78.

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Indonesian is a multicultural nation-state, consisting of different ethnicities, races, traditions, religions and cultures. However, the difference is a form of diversity that complement each other, thus enriching the repertoire of Indonesian culture. Although the Indonesian people are multicultural, but can live side by side, mutual respect, mutual respect, and mutual tolerance, so that people can live in peace and happiness regardless of ethnic, racial, cultural, and religious differences. Multiculturalism contains three basic principles, namely tolerance, equality, and equality of rights for other cultural groups. In the novel Ayat-Ayat Cinta and Bumi Cinta by Habiburrahman El Shirazy many reflect multicultural in Islamic perspective, meaning that in the novel many depicted activity, behavior, and speech language that reflect multicultural characters related to Islamic teachings. Although they are different nation, race, culture, and religion, they can live side by side, mutual respect, mutual tolerance, and help each other for those who need help regardless of difference, ethnicity, race, culture and religion. They help for the sake of their love for Allah to keep the commandments of Allah SWT.

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Foote, C. J., J. W. Clayton, C. C. Lindsey, and R. A. Bodaly. "Evolution of Lake Whitefish (Coregonus clupeaformis) in North America during the Pleistocene: Evidence for a Nahanni Glacial Refuge Race in the Northern Cordillera Region." Canadian Journal of Fisheries and Aquatic Sciences 49, no. 4 (April 1, 1992): 760–68. http://dx.doi.org/10.1139/f92-085.

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Lake whitefish (Coregonus clupeaformis) could have survived through (at least) the Illinoisan and Wisconsinan Pleistocene glacial maxima in an area in the vicinity of the present Nahanni National Park in the Northwest Territories of Canada according to the geological evidence. This possibility was addressed by an analysis of the genetic makeup of 43 lake whitefish populations in the Northwest Territories, the Yukon Territory, British Columbia, and Alberta. Populations in the lower Liard, Tetcela, Fraser, and upper Peace River systems as well as the headwaters of the Athabasca River were distinguished from both the Bering glacial refuge race populations inhabiting the Yukon and upper Liard River basins in the Yukon Territory and the Mississippi–Missouri glacial refuge race populations inhabiting most of the Northwest Territories, Alberta, and areas further to the east by a specific combination of electrophoretic mobility alleles. This evidence supports the hypothesis of the survival and subsequent dispersal of lake whitefish from a Nahanni glacial refugium. Possible dispersal routes and the limited extent of introgression among races are discussed.

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Harris, David. "Liberia 2005: an unusual African post-conflict election." Journal of Modern African Studies 44, no. 3 (August 3, 2006): 375–95. http://dx.doi.org/10.1017/s0022278x06001819.

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The 2003 Comprehensive Peace Agreement (CPA) and the ensuing two-year-long National Transitional Government of Liberia (NTGL), which brought together two rebel forces, the former government and members of civil society, justifiably had many critics but also one positive and possibly redeeming feature. In spite of, or perhaps because of, the realpolitik nature of the CPA and the barely disguised gross corruption of the members of the coalition government, the protagonists in the second Liberian civil war (2000–03) complied with the agreement and the peace process held. The culmination of this sequence of events was the 11 October 2005 national elections, the 8 November presidential run-off and the 16 January 2006 inauguration. In several ways, this was the African post-conflict election that broke the mould, but not just in that a woman, Ellen Johnson-Sirleaf, won the presidential race, and a football star, George Weah, came second. The virtual absence of transformed rebel forces or an overbearing incumbent in the electoral races, partially as a result of the CPA and NTGL, gave these polls extraordinary features in an African setting.

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Qadoos, Abdul, and Murat ŞİMŞEK. "Ways for Peaceful Society in Islamic Law." IJISH (International Journal of Islamic Studies and Humanities) 3, no. 1 (April 26, 2020): 32. http://dx.doi.org/10.26555/ijish.v3i1.1913.

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Every individual is the first unit of the society. Family becomes by living the individuals together and then society becomes by the different family groups. The family happiness and prosperity is based on the individual while the society happiness and prosperity lies on the groups of family. Although the establishment of a peaceful society is essential for the prosperity of the country. It is a universal fact that no country can develop until and unless the existence of peace in any field. Peace is the foremost priority in the development of the country. That is why in the modern world, those countries that are in the race for development, in fact there is peace. Peace is the only way that can lead the people to a successful life, and this is the philosophy that Allah revealed to His Prophet Mohammed fourteen hundred years ago in the last book of the Holy Qur┐’n. Allah says. Translation: And (I grant a) peace in fear. Islam is a peaceful religion, its best examples, we can see, in the practical life of Holy Prophet (SAW). He was the Messenger of Allah (SWT) to convey the message of honesty, piousness, peace, mercy, integrity, and love. He had never done any activity which indicate act of terrorizing, misconduct, racism and violation against humanity. This study was aimed to analyze the basic and essential virtues of Islam for establishment of peaceful society in Islamic Law.

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Malott, Krista M., Scott Schaefle, William Conwill, Jennifer Cates, Judy A. Daniels, and Michael D'Andrea. "Using Group Work Strategies to Continue the National Discussion on Race, Justice, and Peace." Journal for Specialists in Group Work 35, no. 3 (July 22, 2010): 299–307. http://dx.doi.org/10.1080/01933922.2010.492902.

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Kurian, Nomisha, and Kevin Kester. "Southern voices in peace education: interrogating race, marginalisation and cultural violence in the field." Journal of Peace Education 16, no. 1 (November 20, 2018): 21–48. http://dx.doi.org/10.1080/17400201.2018.1546677.

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De Muylder, Régis. "The poorest of the poor, partners for a more equitable society." International Review of the Red Cross 34, no. 301 (August 1994): 374–82. http://dx.doi.org/10.1017/s0020860400078700.

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During the century now nearing its end, the human race has undoubtedly fostered the notions of peace, solidarity and human rights. For this purpose, it has established bodies transcending national borders and creating awareness that everyone is a citizen of the world. Paradoxically, this century has also attained extremes of violence and horror. Yet the paradox is only apparent, since the awareness came about precisely because conflicts grew to world proportions.

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Cserno, Isabel. "Whiteness Studies and the Colonial Aesthetic: Western Popular Culture and the Representations of Race." Ethnic Studies Review 29, no. 2 (January 1, 2006): 66–85. http://dx.doi.org/10.1525/esr.2006.29.2.66.

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As I have said before, planters are not poetical; but, my heart; if I possessed this place, methinks while young morning blushed, or high noon slept, or gentle dewy evening made nature think and pause, I would stroll upon my terrace, or sit, three parts recumbent, on one of those old oak chairs with Hasting's coronet on it, and forget the world of strife and penury and pain, till I lapsed into a citizen of the other world of peace and plenty and joy!

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Lemos, Miguel. "Jus Cogens Versus the Chapter VII Powers of the Security Council: With Particular References to Humanitarian Intervention and Terrorism." Chinese Journal of International Law 19, no. 1 (March 1, 2020): 1–52. http://dx.doi.org/10.1093/chinesejil/jmaa009.

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Abstract The idea of the hierarchical superiority of jus cogens norms in relation to all other norms or actions has gained track. Hence, today, the widely held view is that even decisions of the Security Council cannot contravene imperative norms. This runs counter to the indispensable powers of this organ to do whatever it takes to maintain peace. The argument is that the Security Council can, in the face of a threat or breach of peace, one that, in extremis, has the potential to eradicate the human race, take or authorise necessary action even if this action collides with jus cogens. Such decisions of the Security Council may target every single world entity or individual. Moreover, the world peace body can also legislate and create peremptory norms that are binding upon the whole world. This Article fleshes out the constitutional framework in which the exercise of these powers should be understood and uses as illustrations the old alleged right of humanitarian intervention and the new jus cogens crime of terrorism.

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Tsvietkov, Oleksandr. "Threats and Challenges of the Nuclear Arms Race on the Current Stage." Mìžnarodnì zv’âzki Ukraïni: naukovì pošuki ì znahìdki, no. 29 (November 10, 2020): 147–65. http://dx.doi.org/10.15407/mzu2020.29.147.

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Contemporary issues of nuclear weapons and the nuclear arms race in the modern world are examined, based mainly on the assessments of the German “Statista” company, the American Federation of Scientists and the Stockholm International Peace Research Institute. It is emphasized that invented more than seventy years ago, nuclear weapon has not lost its basic qualities of the most massive and large-scale destruction, but also added to this the latest factors of global threat of its proliferation and the challenges of innovative technological advances in its means of delivery. The latter is increasingly imposed on the growing conflict of the modern multipolarworld order, thereby giving impetus to global competition in the accumulation of all forms of nuclear weapons and allocating unprecedented financial resources from nuclear and non-nuclear powers. It is shown that the most fierce competition in the nuclear arms race is developing in the triangle of relations and national interests between the US, Russia and China. On the same fact base, it is argued that China cannot be compared to the other two nations in the accumulated nuclear weapon arsenals, but that its technological positions and growing military potential lead to major changes in the bilateral concepts of international security and even to the termination of a number of Russian-American treaty agreements, above all in development of medium- and short-range ground-based missiles. There is also a gradual transition to a new deployment of forces and global strategies in the field of nuclear arms. World awareness of these changes is needed in a kind of the Swedish proposal on implementation of strategy for the “step-by-step” approach to nuclear disarmament. In general, challenges and threats should stimulate international dialogue in defense of the principle of peace-sharing in a global age

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Tahzib-Lie, Bahia, and Jan Reinder Rosing. "A Competitive Race among Friends: The Campaign of the Kingdom of the Netherlands for a Seat on the UN Security Council." Hague Journal of Diplomacy 14, no. 4 (November 15, 2019): 467–79. http://dx.doi.org/10.1163/1871191x-14401068.

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Summary On 31 December 2018, the Kingdom of the Netherlands — the Netherlands, Aruba, Curaçao and St Maarten — concluded its one-year membership of the United Nations Security Council (UNSC), prompting many to reflect on its meaningful contribution to international peace and security during this time. The UNSC has exclusive and far-reaching powers with regard to maintaining international peace and security. For this reason, non-permanent seats on the UNSC are highly coveted. They confer prestige, influence and respectability on the seat-holders. Given the popularity of these seats, the Kingdom’s ability to influence decision-making within the UNSC became possible only after an intensive election campaign. In this practitioners’ perspective, we provide our insights and observations on the Kingdom of the Netherlands’ campaign strategy for the UNSC elections in 2016.

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Zaprulkhan, Zaprulkhan. "SIGNIFIKANSI DAKWAH INKLUSIF NURCHOLISH MADJID BAGI MASYARAKAT INDONESIA." MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 7, no. 1 (June 1, 2016): 41–66. http://dx.doi.org/10.32923/maw.v7i1.566.

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Articulation of religion in the public sphere of Indonesia is still much to be exclusive and puritan, unilateral in monopolizing the truth claims of religious truth, and intolerance towards various religious disagreement. Whereas in the context of a pluralistic Indonesian nation, whether of race, ethnicity, culture, class, and religion, religious messages should be delivered by inclusive proselytizing. Anyone who would articulate religious discourses in the public sphere of Indonesia, should ideally be through inclusive proselytizing. In the context of inclusive proselytizing, Islamic values such as justice (al-'adl), human rights, freedom (Hurriyah), democracy (Shura), universal benevolence (Khoir), egalitarian (Musawah), tolerance (tasamuh), balance ( tawazun), social ethics (morals), universal humanity (an-nas), as well as peace and safety contained in the doctrine of principle Islam but those are inclusive. Inclusive priciples could embrace all people regardless of race, culture, race, class, and even religion. This article is going to discuss the significance of Nurcholish Madjid‟s inclusive proselytizing for pluralistic Indonesian society.

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OLDBERG, INGMAR. "Peace Propaganda and Submarines: Soviet Policy toward Sweden and Northern Europe." ANNALS of the American Academy of Political and Social Science 481, no. 1 (September 1985): 51–60. http://dx.doi.org/10.1177/0002716285481001005.

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Since the late 1970s, as part of an intensified peace propaganda campaign, the Soviet Union has sought to create a nuclear-free zone in Sweden and northern Europe. Simultaneously, it has increased its criticism of Sweden's defense, partly to offset the effects of Soviet submarine violations of Swedish waters. These violations have increased since the stranding of the U-137 in 1981 and have seriously impaired Soviet-Swedish relations. The Soviet leaders perceive new opportunities with the advent of the Social Democrats in Sweden, whose active foreign policy favors détente and disarmament rather than the arms race. Important factors in the background include growing East-West tension, with Soviet superiority in northern Europe, and the political and economic stagnation, militarization, and “KGB-ization” of Soviet society.

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Smith Brice, Tanya. "Reconciliation Reconsidered: Advancing the National Conversation on Race among Christian Social Workers." Social Work & Christianity 46, no. 2 (April 20, 2019): 8–20. http://dx.doi.org/10.34043/swc.v46i2.74.

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This paper is based upon a keynote address that was given by the author for the Alan Keith-Lucas Lecture at the 2017 North American Association of Christians in Social Work Convention in Charlotte, North Carolina. The theme of this convention was Advocating for Peace, Justice and Reconciliation. The author entitled her talk, “Reconciliation Reconsidered: A conversation about race among Christian social workers.” This compelling conversation challenges Christian social workers to examine the role they may be taking in reconciling the racial, social, gender, and economic injustice that exists within their communities. The author also conducts a historical survey of the works of Alan-Keith Lucas and discusses Lucas’ views about the role that Christian social workers should take in reconciling racial injustice.

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Darnell, Simon C. "Sport, Race, and Bio-Politics: Encounters With Difference in “Sport for Development and Peace” Internships." Journal of Sport and Social Issues 34, no. 4 (September 22, 2010): 396–417. http://dx.doi.org/10.1177/0193723510383141.

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Courtheyn, Christopher. "De-indigenized but not defeated: race and resistance in Colombia's Peace Community and Campesino University." Ethnic and Racial Studies 42, no. 15 (December 11, 2018): 2641–60. http://dx.doi.org/10.1080/01419870.2018.1554225.

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Biskupski-Mujanovic, Sandra. "Smart peacekeeping: Deploying Canadian women for a better peace?" International Journal: Canada's Journal of Global Policy Analysis 74, no. 3 (September 2019): 405–21. http://dx.doi.org/10.1177/0020702019874791.

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Canada announced its renewed commitment to United Nations peacekeeping with a special mission to increase the representation of women through the Elsie Initiative. That announcement marks a crucial time to examine peacekeeping as a gendered project that requires reflection on power and inequality between states and peacekeepers through an intersectional analysis that pays attention to gender and race. The major justification for increasing the number of women in peacekeeping operations has remained instrumental: deploying more women will lead to kinder, gentler, less abusive, and more efficient missions. However, there is little empirical evidence to support these claims. This paper looks at Canadian peacekeeping and arguments for women’s increased representation in peacekeeping operations for improved operational effectiveness as a “smart” peacekeeping strategy. It looks at the contradictions and controversies in Canadian peacekeeping and gender and smart peacekeeping that includes the Women, Peace, and Security agenda in general and within Canada, operational effectiveness claims, militarized masculinity, and militarized femininity. Without qualitative empirical data from Canadian women peacekeepers themselves, smart peacekeeping claims, which “add women and stir,” are largely anecdotal and do not adequately facilitate meaningful change.

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D, Sivanantham. "Individual Human Life Morality of Vethathiri Maharishi." International Research Journal of Tamil 3, no. 1 (November 27, 2020): 56–65. http://dx.doi.org/10.34256/irjt2117.

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From the beginning of the Human race to the present day there has been need to guide the lives of huaman beings. The main reason for this is that man suffers from material attraction and perceptual giddiness. So in every age Scholars, Sages, and Saints have appeared and guided human life to be better and happier. Vethathiri Maharishi, the great philosopher who emerged in the twentieth century in that way and led man to move in the state of knowledge and to live in peace and pleasure. Vethathri Maharishi has given lot of books to the Tamil literature world based on the lofty idea that world peace created through individual human peace. Among them the Gnanak kalanjiyam is a notable book which Published in two volumes, the book contains 1854 songs. This article examines the virtues mentioned by vethathiri maharishi under the rhetoric of virtue in his book as the main virtues that every individual man should follow in his life as the development Gnanak kalanjiyam of the individual who is the foundation of the society as the cause of social and national development.

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Hasan, Abdul Wahid. "Pendidikan Pluralis-Multikultural: Upaya Membangun Kaharmonisan Antar Sesama." AL-WIJDÃN: Journal of Islamic Education Studies 4, no. 1 (July 7, 2019): 1–12. http://dx.doi.org/10.33379/alwijdn.v4i1.303.

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Abstract A peaceful and harmonious life is the dream and the hope of everyone in any country they live in. None of them wants conflict, hostility, revange or war distroying their beautiful life and taking many victims. So plural-multicultural education becomes one of the important things that need to be taught to all citizens especially children. Thus, they will gradually understand the importance of differences in ethnicity, race, language, and religion dan mayakini bahwa Differences are not to be contested but to be met and matched. Therefore, the effort to inculcate the teachings of pluralism and multiculturalism needs to be supported by all parties, not only teachers and lecturers, but also religious leaders from various existing religions. By the supporting from leaders of across religions and culture a sense of togetherness, tolerance and unity will be realized and finally, peace became a reality. Keywords: Plural-muliticultural education, peace and harmony

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Lehrs, Lior. "A Last-Minute Private Peace Initiative: Albert Ballin’s Mediation Efforts between Germany and Britain, 1908-1914." Hague Journal of Diplomacy 13, no. 3 (August 7, 2018): 297–322. http://dx.doi.org/10.1163/1871191x-12341373.

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Summary As relations between Germany and Britain were deteriorating during the years 1908-1914, Albert Ballin, a German businessman, became concerned and decided to promote Anglo–German talks on naval arms limitations in order to halt the naval arms race and improve relations between the two states. This article analyses Albert Ballin’s — and his British friend Ernest Cassel’s — private peace initiatives during the years 1908-1914 as a historical example of ‘unofficial diplomacy’ long before this term was discussed in International Relations literature. It examines the tools and conditions that created the basis for Ballin’s initiatives and explores his role in the diplomatic processes between Germany and Britain before the First World War. Ballin’s and Cassel’s unofficial, persistent peace efforts had some effect on the official diplomatic sphere and led to official negotiations, but they ultimately failed in their attempt to promote an agreement or to prevent the war.

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Agustin, Aulia Aulia. "Perdamaian Sebagai Perwujudan Dalam Dialog Antar Agama." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 2 (February 13, 2019): 17–34. http://dx.doi.org/10.31538/almada.v1i2.206.

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Indonesia is a pluralistic country with a variety of ethnicities, races, cultures, languages and religions. Apart from being known as a pluralistic country, Indonesian people are also known to be very religious, and have made various efforts to create harmonious relations between religious communities. However, seeing the complex problems involving religious people in the current era is increasingly prevalent in this business as if in vain. Problems with a higher religion than religion that are no longer related to sadistic bandages, cruel, intolerant, even non-dialogical. Sam Harris, who is a new figure of atheism from the United States, also links this phenomenon and states that created religion creates conflict, division and social involvement. According to Sam, religion can support war, even religion is the core of the problem in the war. The war that was moved was justified because of religion, a religion that was often taken as a source of warfare. To realize the ideals of peace between religious communities, it is a significant effort to restore the nature of religion and the essential purpose of human life, dialogue is a form of effort. Dialogue with an inclusive dialogue model is a form of effort carried out in the present era. The strategy of implementing this dialogue model is one of the messages of religious peace in life, for the sake of religious and human safety. Interfaith dialogue is a form of support for each religious community and the support of the human race in racial struggle and struggle, conflict and inter-religious warfare. Dialogue The notion of interfaith is important as the goal of realizing a culture of peace and awareness will be responsible for virtue. Religious dialogue as a movement to call on all religious people to meet, make a strategy to build relationships between people on the basis of, compile, and coexist peacefully in different communities.

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Alejos, Carmen–José. "La Paz en el Concilio Vaticano ii." Annuarium Historiae Conciliorum 48, no. 2 (September 14, 2019): 396–422. http://dx.doi.org/10.30965/25890433-04802005.

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The Second Vatican Council addressed the question of peace and war in the nos. 77–90 of the Pastoral Constitution Gaudium et spes. A few years after the end of the Second World War, the Council Fathers and the whole of humanity were aware of its devastating effects and need to avoid a new conflict. The Second Vatican Council began and developed in a global context of decolonization of 38 countries, of growth of superpowers and of cold war between the United States and the Soviet Union. The different editorial schemes show the thought of the Council Fathers, which evolved from proposing peace as a struggle against war, up to posing it as the best condition for the community, which must be complete, durable and stable. Thus the Council firmly rejected all forms of war (just war, total war) and violence; the arms race was also condemned, and at the same time an appeal was made to humanity to free itself from the old slavery of war.

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Iwuoha, Clara M. Austin. "The Role of the Christian Church in Combating 21st Century Racism." Dialogue and Universalism 31, no. 1 (2021): 219–31. http://dx.doi.org/10.5840/du202131114.

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The demons of racism, bigotry, and prejudice found in society at large are also found in the Christian Church. Despite the very nature of Christianity that calls on Christians to be a counter voice in the world against evil, many have capitulated to various strains of racism. Some Christian denominations have begun to explore racism in the Church and have developed responses to addressing the issues in both the Church and the world. This article examines the historical context of race and religion in the Christian Church, and addresses the current efforts of some Christian denominations to become proactive in the struggle against racism. Jesus, in His Word, calls believers to pursue peace and oneness. The paper holds that racial harmony and racial unity are possible, but there are many false, old and d beliefs that will have to be crushed under the hammer of God's Word in order to get to a place of real peace.

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Kholik, Abdul. "Pendidikan Islam dan Fenomena Radikalisme Agama." Jurnal Kependidikan 5, no. 1 (December 1, 2017): 11–24. http://dx.doi.org/10.24090/jk.v5i1.1238.

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Religious radicalism is a great theme in society. This theme is not only present in industrial society, but also in agrarian society, farmers, and even intellectuals. The phenomenon of radicalism is a problem that needs to find a way out because it is massive and difficult to control. The role of the state in tackling radicalism can be done through welfare, and protecting all citizens regardless of race, race, and religion. However, the thing that happens in society is that the rich get richer and the poorer the poorer, which can lead to the emergence of radicalism. Some of the strategies in responding to the emergence of radicalism include: The use of military channels, the use of counter arguments, improving welfare by making improvements in the social, economic, political and cultural fields, counter-use of violence / insurrection by spreading the idea of world peace.

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Wilt, Judith. "Poets, Critics, and God-Talk." Victorian Literature and Culture 25, no. 1 (1997): 181–90. http://dx.doi.org/10.1017/s1060150300004691.

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She'd had no end of myths about immortals coming down and taking human bodies, dying human deaths. Helen knew how to interpret that scripture: if gods could do this human thing, then we could as well. That plot as the mind's brainchild, awareness explaining itself to itself.…She'd had the bit about the soul fastened to a dying animal. What she needed, in order to forgive our race and live here in peace, was faith's flip side … how body stumbled onto the stricken celestial, how it taught itself to twig time and what lay beyond time. (Powers, 319–320)

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Journal articles on the topic 'Peace Race'

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