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Journal articles on the topic 'World Peace'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Nadh, V. Lalithendra, and J. V. Manoj. "One's Own Inner Peace Makes the World Peace." International Journal of Information and Education Technology 5, no. 1 (2015): 27–31. http://dx.doi.org/10.7763/ijiet.2015.v5.470.

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2

Dr. Mahalinga K, Dr Mahalinga K. "Bhagavan Buddha and World Peace." Global Journal For Research Analysis 3, no. 1 (June 15, 2012): 90–91. http://dx.doi.org/10.15373/22778160/january2014/51.

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3

Firchow, Pamina. "World Peace Is Local Peace." Ethics & International Affairs 34, no. 1 (2020): 57–65. http://dx.doi.org/10.1017/s0892679420000088.

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AbstractToday we live in a world where the majority of wars are no longer interstate, a development that over the last few decades has often left the international community, in particular the United Nations as it was originally conceived, ill equipped to respond. The nimble action required for contemporary conflict resolution and peacebuilding now primarily lies in the hands of local actors and states, sometimes supported by international actors. But it is not always clear who these local actors are or what they need in order to achieve sustainable peace. As part of the roundtable “World Peace (And How We Can Achieve It),” this essay looks in more detail at what we mean by “local” in conflict-affected contexts and asks how local is local enough when resolving conflicts and building peace. It identifies tensions and concerns such as the need for the international community to have a well-defined and easily identified “local agenda” when, in reality, there are often several competing local agendas. The essay presents the Everyday Peace Indicators project as a vehicle that can be used to help communicate these local needs to international actors, and argues for the importance of understanding people's perceived realities in addition to, if not more than, their actual realities when trying to understand peace and conflict trends. In order to do this, we need to more effectively problematize peacebuilding for positive conflict disruption.

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4

Courtheyn, Christopher. "Peace geographies." Progress in Human Geography 42, no. 5 (August 29, 2017): 741–58. http://dx.doi.org/10.1177/0309132517727605.

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The emerging peace geographies subfield has made significant contributions to peace research by showing how peace is a contested spatial process and political discourse. This article integrates peace geographies with the until now ignored trans-rational ‘many peaces’ framework’s exploration of an even wider range of peace imaginaries. Yet some forms exacerbate rather than provide alternatives to intersectional violences pervasive in today’s world. I argue for a normative framework to evaluate the ‘plurality of the peaces’ illuminated by these subfields, proposing ‘radical trans-relational peace’ – ecological dignity and solidarity through trans-community networks – as a geographically and politically situated conception to analyze the ‘many peaces’.

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5

Ghosh, Dr Sukamal Kanti. "World peace and." International Journal of Sanskrit Research 7, no. 4 (July 1, 2021): 105–6. http://dx.doi.org/10.22271/23947519.2021.v7.i4b.1426.

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6

Ensor, Hannah. "Mudita World Peace." Prairie Schooner 89, no. 4 (2016): 56–72. http://dx.doi.org/10.1353/psg.2016.0039.

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7

Kumar, Veena Ravi. "Strategies for World Peace: Peace Research and Peace Movements." India Quarterly: A Journal of International Affairs 45, no. 2-3 (April 1989): 135–53. http://dx.doi.org/10.1177/097492848904500201.

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Peace is not an esoteric word. It has philosophical underpinnings and real world connotations. In a nuclear era with the latest, and manifest, conflicts which may end in total war, peace becomes a deceptively complex word. Peace Research and peace movements become dualities which are necessary strategies for world peace. As a scientific compilation of data and meaning methodology, they are a comparatively new phenomena but in terms of some kind of a movement have always been active. Even if only a protest by a minority it has been an ongoing phenomenon. Peace Research and eventually peace movements become part of a social consciousness that is important to achieve a political end—world peace. This paper spells out the meaning of Peace Research, its development and links with peace movements. Some peace movements in different parts of the world have been brought out merely to substantiate the peace research and its concepts. It is by no means exhaustive. A lot needs to be researched and brought out. But one main idea seems amply clear that the world system needs restructuring to absorb Peace Research and peace movements if only to rationalise it, make it viable for both study and activism. So also a change is needed among the “realist” thinking if only to achieve positive and developmental peace, i.e. peace combined with social justice.

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Havlík, Martin. "How Far is the World to Achieve World Peace and Why?" Vojenské rozhledy 29, no. 2 (June 8, 2020): 076–91. http://dx.doi.org/10.3849/2336-2995.29.2020.02.076-091.

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9

Bellamy, Alex J. "Thinking about World Peace." Ethics & International Affairs 34, no. 1 (2020): 47–56. http://dx.doi.org/10.1017/s0892679420000027.

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AbstractFor as long as humans have fought wars, we have been beguiled and frustrated by the prospect of world peace. Only a very few of us today believe that world peace is possible. Indeed, the very mention of the term “world peace” raises incredulity. In contrast, as part of the roundtable “World Peace (And How We Can Achieve It),” this essay makes the case for taking world peace more seriously. It argues that world peace is possible, though neither inevitable nor irreversible. World peace, I argue, is something that every generation must strive for, because the ideas, social structures, and practices that make war possible are likely to remain with us. The essay proceeds in three parts. First, I briefly set out what I mean by peace and world peace. Second, I explain why I think that world peace is possible. Third, I examine how the world might be nudged in a more peaceful direction.

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10

Keenes, Ernie, and R. B. J. Walker. "One World, Many Worlds: Struggles for a Just World Peace." International Journal 44, no. 4 (1989): 945. http://dx.doi.org/10.2307/40202647.

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11

Griffiths, Elizabeth, Sara Jarman, and Eric Jensen. "World Peace and Gender Equality: Addressing UN Security Council Resolution 1325’s Weaknesses." Michigan Journal of Gender & Law, no. 27.2 (2021): 247. http://dx.doi.org/10.36641/mjgl.27.2.world.

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The year 2020 marks the twentieth anniversary of the passage of United Nations Security Council Resolution (“UNSCR”) 1325, the most important moment in the United Nations’ efforts to achieve world peace through gender equality. Over the past several decades, the international community has strengthened its focus on gender, including the relationship between gender and international peace and security. National governments and the United Nations have taken historic steps to elevate the role of women in governance and peacebuilding. The passage of UNSCR 1325 in 2000 foreshadowed what many hoped would be a transformational shift in international law and politics. However, the promise of gender equality has gone largely unrealized, despite the uncontroverted connection between treatment of women and the peacefulness of a nation. This Article argues for the first time that to achieve international peace and security through gender equality, the United Nations Security Council should transition its approach from making recommendations and suggestions to issuing mandatory requirements under Chapter VII of the U.N. Charter. If the Security Council and the international community believe gender equality is the best indicator of sustainable peace, then the Security Council could make a finding under Article 39 with respect to ‘a threat to the peace’—States who continue to mistreat women and girls pose a threat to international peace and security. Such a finding would trigger the Security Council’s mandatory authority to direct States to take specific actions. In exercising its mandatory authority, the Security Council should organize, support, and train grassroots organizations and require States to do the same. It should further require States to produce a reviewable National Action Plan, detailing how each State will implement its responsibilities to achieve gender equality. The Security Council should also provide culturally sensitive oversight on domestic laws which may act as a restraint on true gender equality.

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12

Clive, Nigel. "Decolonization and world peace." International Affairs 67, no. 1 (January 1991): 143. http://dx.doi.org/10.2307/2621229.

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13

Porter, Brian. "World encyclopedia of peace." International Affairs 64, no. 1 (1987): 115–16. http://dx.doi.org/10.2307/2621514.

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14

Patnaik, Lopamudra, and Shukta Yajurveda. "Nam and World Peace." India Quarterly: A Journal of International Affairs 43, no. 3-4 (July 1987): 296–314. http://dx.doi.org/10.1177/097492848704300307.

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15

Kwon, Heonik. "Anthropology and world peace." HAU: Journal of Ethnographic Theory 10, no. 2 (September 1, 2020): 279–88. http://dx.doi.org/10.1086/710140.

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16

Englehart, N., and C. Kurzman. "Welcome to World Peace." Social Forces 84, no. 4 (June 1, 2006): 1957–67. http://dx.doi.org/10.1353/sof.2006.0087.

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17

Schwartz, Jennifer. "Sex and World Peace." Contemporary Sociology: A Journal of Reviews 43, no. 1 (December 30, 2013): 93–95. http://dx.doi.org/10.1177/0094306113514539s.

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18

Harken, Alden H. "Skateboards promote world peace." Surgery 135, no. 5 (May 2004): 471–72. http://dx.doi.org/10.1016/j.surg.2004.03.002.

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19

Curran, Thomas F. "Peace: A World History." Peace & Change 37, no. 4 (September 10, 2012): 603–6. http://dx.doi.org/10.1111/j.1468-0130.2012.00772.x.

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20

Moses, Rafael. "Psychotherapy and World Peace." International Journal of Social Psychiatry 32, no. 1 (March 1986): 76–79. http://dx.doi.org/10.1177/002076408603200117.

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21

Azimidokht, Seyyed Hossein. "QUR’ĀN AND WORLD PEACE." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 10, no. 1 (April 26, 2012): 25–38. http://dx.doi.org/10.1163/22321969-90000032.

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The question that which of the accounts of a religion is close to arrange social correlations is of importance nowadays. Part of this importance is due to the fact that religion still has a great role in ordinary life of people and societies. Although the religion has been a main factor in many kinds of social conflicts and among religions, Islam is not the exception, the author believes that articulating a spiritual account of Islam and its sacred book, i.e. the Qur’ān can properly help approach a good way of life in which all human beings acknowledge their stance as human beings and, in this way, promote rationality and peace. The article, basing itself on the Qur’ān, proposes a model for a spiritual Muslim person who can live in consistency with other religious people and never breaches human rights because of the observance of rationality.

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22

Dr.L.P. Raju, Dr L. P. Raju, and Dr Gunde Gowda. "Buddhist Philosophy: an Ideal Source of World Peace." Paripex - Indian Journal Of Research 3, no. 1 (January 15, 2012): 90–91. http://dx.doi.org/10.15373/22501991/jan2014/26.

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23

Babasyan, Tigran. "Permanent Peace Amid The Warlike World." European Scientific Journal, ESJ 13, no. 13 (May 31, 2017): 114. http://dx.doi.org/10.19044/esj.2017.v13n13p114.

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Until now the dichotomy of war and peace has tracked two paths: one in tune with the Roman maxim «In peace prepare for war» and the other begotten by the ongoing apocalyptic craze for the end of the world and could be tentatively worded like this: “Wage wars to get peace.” Meanwhile there is a flexible and fairly feasible construct to operate in order to reach the balance in war- and -peace things. It is the cause-and- effect relation where war always stands for the effect that, weirdly enough, stems from peace. Does it mean that the real cause of war is engendered in peace? It usually is that way if the peace is established on a loose soil: but when built on the solid ground it devours all those who are in the way of peace. We mean the river of eternal life flowing between the two dichotomic banks: “I will send peace flowing over her (Jerusalem) like a river, and the wealth of nations like a stream in flood.” (Isaiah 66:12) (The New English Bible,1970). How to reach the banks of this river of disambiguation will be the thrust of our deliberations below.

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24

Zaky, Muhammad, and Rika Dilawati. "Realizing Peace in the Digital World." Integritas Terbuka: Peace and Interfaith Studies 3, no. 1 (May 29, 2024): 21–30. http://dx.doi.org/10.59029/int.v3i1.26.

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The dissemination of messages of peace on social media has a significant impact on shaping public opinion and attitudes toward social and political issues. However, there is still limited understanding of how messages of peace are disseminated and received by social media users. This research aims to explore and understand how messages of peace are disseminated and understood by social media users, as well as the factors influencing this process. A qualitative approach is used in this research with data collection procedures through online observation and in-depth interviews with 30 social media users. Data were analyzed through data restatement, data display, and data verification steps. The findings of the research indicate that social media users have various ways of disseminating messages of peace, ranging from sharing positive content to debating controversial issues with a peaceful approach. Factors such as content, social context, and user identity influence the effectiveness of messages of peace in achieving their dissemination goals. This research concludes that the dissemination of messages of peace on social media is a complex phenomenon influenced by various factors. However, with a deeper understanding of patterns and factors influencing the dissemination of messages of peace, more effective strategies can be developed to promote peace and tolerance in the online world.

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25

BRUNSTRÖM, CONRAD. "Enlightenment Ireland and the Concept of World Peace." Estudios Irlandeses, no. 18.2 (December 18, 2023): 43–55. http://dx.doi.org/10.24162/ei2023-12159.

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Ireland’s paradoxical status within the British empire has been thoroughly researched and theorised. Ireland can now be imagined as both a subject nation and a recruiting ground for imperial profiteers. The thin red line emerges as disproportionately green while research into the slave trade reveals heavy Irish investment. Meanwhile eighteenth-century European imperialism flourishes alongside the earliest theorisations of “World Peace”, whether figured spatially as “universally peace” or temporally as “perpetual peace”. The Abbé Saint-Pierre’s influential work Projet pour rendre la paix perpétuelle en Europe (1713) attracted the appreciative attention of Jean-Jacques Rousseau and Immanuel Kant. Scholars debate the credibility of such projects, but their influence was considerable. Saint-Pierre’s notion of a European union which can arbitrate to prevent war fascinates, but it ignores conflicts arising from competitive global colonisation and by freezing pre-existing frontiers it may crush nationalist aspirations. What is Ireland’s place in the imagining of a world without war in the eighteenth century? To what extent is Ireland complicit in the entrenched injustices of a Pax Britannica and to what extent does a projected demilitarised world offer prospects for genuine self-determination? Looking at verse which celebrates the conclusion of various eighteenth-century conflicts, this article considers celebrations of the idea of “Peace” from Irish literary (and sub-literary) sources and attempts to consider the mixture of hopes and fears that animate understandings of how particular conflicts are concluded. The ways and means whereby “peaces” are extended in the literary imagination give a clue to versions of “enlightened” Irish futurity.

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26

Maheshwari, Anil K. "Yoga Sutra and World Peace." Journal of Development Research 11, no. 4 (October 2018): 9. http://dx.doi.org/10.54366/jdr.11.4.2018.09-22.

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27

Dalai, Anita. "Indian Culture and World-Peace." Research Journal of Philosophy & Social Sciences 47, no. 1 (June 30, 2021): 71–77. http://dx.doi.org/10.31995/rjpsss.2021v47i01.10.

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28

Suess Kennedy, Sheila. "A Just World At Peace." Indiana International & Comparative Law Review 11, no. 2 (January 2, 2001): 377–88. http://dx.doi.org/10.18060/17723.

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29

Srivastava, Himanshu. "World Peace - Role of UN." International Journal for Research in Applied Science and Engineering Technology 9, no. 9 (September 30, 2021): 245–47. http://dx.doi.org/10.22214/ijraset.2021.37952.

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Abstract: When we talk about world peace and issues that are to be addressed then we are talking about all the big and small issues which are directly or even indirectly related to human rights, health, international law, justice, migration, oceans and seas, peace and security, population, refugees, water, gender equality, democracy, climate change, e.t.c. The Purpose of the study is that we have to understand the cause of armed conflicts. We have to develop the ways to prevent the war like situations, genocide, terrorism, e.t.c. Furthermore, we have to develop some systems and societies which can take care of all these. We have to educate ourselves and others to increase the awareness of mutual survival. We have to work on the elimination of all biological, chemical, and nuclear weapons in the world. Furthermore, we have to promote democracy with education because democracy without education is dangerous. The adverse effect of this can be remembered by how the dictatorship of Hitler came to an end in Germany.

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30

Del Bianco, Paolo. "World Heritage for Building Peace." Protection of Cultural Heritage, no. 12 (December 29, 2021): 141–47. http://dx.doi.org/10.35784/odk.2783.

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"World Heritage for Building Peace" by the Fondazione Romualdo Del Bianco’s "Life Beyond Tourism Movement" is the title of the 2019 Appeal that marks the conclusion of a research presented in the Krakow International Cultural Centre the 26 May 2006. By the Life Beyond Tourism Movement: World Heritage Sites takes on the responsibility of "Awareness Centers” to widespread a new sensitivity and a consequent new cultural and commercial offer with different ethic; World Heritage Sites’ management not only protects and enhances the heritage, but favors the 'International Community' encouraging the world-wide exercise of intercultural dialogue between visitors in the same place, same time, same aptitude to listening, promoting a virtuosos synergy between the UNESCO Conventions 1972, 2003, 2005; World Heritage Sites could experiment the post-pandemic reverse of the hitherto prevalent degrade of the travel experience. This new cultural and commercial offer relies upon world scale 'knowledge initiatives', transforming the hasty tourist into a ‘Temporary Resident’ induced to a deep knowledge of the place, its wonders, culture, traditions, thus favoring friendship, mutual respect and peace.

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31

Howlett, Charles F. "Workers’ Education and World Peace." Journal for Peace and Justice Studies 4, no. 1 (1991): 33–65. http://dx.doi.org/10.5840/peacejustice19914127.

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32

Umeogu, Bonachristus, and Ojiakor Ifeoma. "Crisis Journalism and World Peace." Advances in Applied Sociology 02, no. 02 (2012): 155–58. http://dx.doi.org/10.4236/aasoci.2012.22021.

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33

胡, 文祥. "Solar Activity and World Peace." Interdisciplinary Science Letters 01, no. 01 (2017): 23–29. http://dx.doi.org/10.12677/isl.2017.11005.

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34

Mahapatra, Chintamanl. "Nam'S Crusade For World Peace." India Quarterly: A Journal of International Affairs 43, no. 3-4 (July 1987): 279–95. http://dx.doi.org/10.1177/097492848704300306.

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35

Anderson, Gordon L. "International Journal on World Peace." Peace Review 26, no. 4 (October 2, 2014): 485–88. http://dx.doi.org/10.1080/10402659.2014.972240.

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36

Karioki, James N. "African‐Americans and world peace." Peace Review 3, no. 2 (June 1991): 36–41. http://dx.doi.org/10.1080/10402659108425596.

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37

Murphy, James M. "Christians' Ethnocentrism Obstructs World Peace." Journal of Pastoral Care 41, no. 1 (March 1987): 72–76. http://dx.doi.org/10.1177/002234098704100113.

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38

Harken, Alden H. "Surgical Research Promotes World Peace." Annals of Surgery 245, no. 4 (April 2007): 524–25. http://dx.doi.org/10.1097/01.sla.0000258944.08300.11.

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39

McGlothlin, William H. "A Chemistry for World Peace." Journal of Drug Issues 15, no. 2 (April 1985): 225–45. http://dx.doi.org/10.1177/002204268501500205.

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This paper presents an argument for research into the means of altering individual attitudes, values, and communication abilities in the direction of increased social empathy, which, in turn, would produce a more favorable environment for resolving differences and facilitate peaceful negotiations between individuals and nations. It is proposed that prior research with the drug, d-lysergic acid diethylamide (LSD), shows sufficient promise in producing relatively long-lasting changes in the above areas to merit further research. Furthermore, the use of LSD has been demonstrated to be quite safe under supervisory conditions, i.e., the guided “trip.” LSD is also nontoxic and non-addictive. A brief history of psychedelic drugs is provided along with a description of their psychological effects. Some possible modes of action are discussed. LSD and other psychedelics are seen as possible means of tapping mental resources which are not ordinarily available, but which may be of great value to the individual and ultimately to the society. No attempt is made in this paper to discuss how the use of a drug such as LSD might be implemented in international peace negotiations. It is contended, however, that results of previous experiments demonstrate increased tolerance for opposing viewpoints, increased understanding, and increased social empathy. It would be very important, based on the above findings, to explore the potential psychedelic drugs may have in reducing the threat of nuclear war.

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40

Bellamy, Alex J. "Introduction: Taking World Peace Seriously." Ethics & International Affairs 34, no. 1 (2020): 43–45. http://dx.doi.org/10.1017/s0892679420000039.

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41

Ap, John, and Turgut Var. "Does tourism promote world peace?" Tourism Management 11, no. 3 (September 1990): 267–73. http://dx.doi.org/10.1016/0261-5177(90)90054-d.

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42

Cairns, John. "World peace and global sustainability." International Journal of Sustainable Development & World Ecology 7, no. 1 (March 2000): 1–11. http://dx.doi.org/10.1080/13504500009470024.

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43

Newcombe, Hanna. "Federalist Theory and World Peace." Dialogue and Humanism 3, no. 2 (1993): 138–44. http://dx.doi.org/10.5840/dh19933215.

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44

Kacowicz, Arie M. "Third World zones of peace." Peace Review 9, no. 2 (June 1997): 169–76. http://dx.doi.org/10.1080/10402659708426046.

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45

Cheng, Shu‐Ju Ada, and Lester R. Kurtz. "Third world voices redefining peace." Peace Review 10, no. 1 (March 1998): 5–11. http://dx.doi.org/10.1080/10402659808426115.

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46

Romeri-Lewis, Natalie Wright. "Review ofSex and World Peace." Journal of Political Science Education 12, no. 1 (January 2, 2016): 108–10. http://dx.doi.org/10.1080/15512169.2015.1125689.

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47

Sharma, Netra P. "From Inner Peace to World Peace: Buddhist Meditation in Practice." Journal of International Affairs 3, no. 1 (May 24, 2020): 132–44. http://dx.doi.org/10.3126/joia.v3i1.29089.

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The concept of 'peace' is defined and understood in various ways. Understanding peace as absence of violence is a limited vision. Peace encompasses happiness and harmony among living beings. In a wider understanding, peace is the nature and goal of every sentient being. Being peaceful is living in friendship with oneself and with every creature. Peace is indivisible but peril anywhere can be a threat to peace everywhere. Buddhism envisions peace as inner state of mental tranquility which spreads outward. Attaining a state of inner peace could be an inspiration to all. Buddha attained inner peace by the practice of meditation, which inspired him to work for world peace. In most of his teachings, Buddha has emphasized that the practice of vipassanā uproots mental defilements, which are, according to him, the causes of suffering and restlessness. Once a person overcomes suffering, he realizes inner peace. Inner peace projects itself outward, towards the family, friends and the larger society. This ensures peace and harmony in the outer world. Thus, world peace can be achieved through inner peace. This article presents the existing potential of this postulation based on Buddhist understanding. Buddha became a source of inspiration to all humanity as he attained peace of mind. This research talks about how mental defilements can be uprooted, how a person finds the peace of mind and how inner peace may lead towards world peace.

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48

Gilder, Alexander. "International Law as a Help or Hinderance to World Peace." Journal of International Humanitarian Legal Studies 11, no. 2 (December 9, 2020): 447–59. http://dx.doi.org/10.1163/18781527-bja10021.

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Abstract World Peace (And How We Can Achieve It) looks towards a future where there is increasingly optimistic engagement with the concept of peace. Bellamy assesses why the world is the way it is before making suggestions for how the world can achieve peace. Bellamy suggests world peace is achievable and in the final chapter constructs his articles for world peace. This review essay engages with several themes in the book looking at how the history of international law is framed by the author before assessing Bellamy’s arguments in relation to the state and international organisations. Lastly, the essay casts a legal eye over the author’s articles for world peace. The articles will be of particular interest to readers in international law as they are embedded in the existing systems and structures of the prevailing international system. However, the articles contain the important inclusion of individuals and the role they play in achieving world peace. World Peace allows international lawyers to think more deeply about peace and the points made in this essay raise some issues that may be further debated as scholars map the paths to peace.

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49

Fahlberg, Larry L., and John Wolfer. "Health Promotion and World Peace: A Developmental Perspective." American Journal of Health Promotion 8, no. 5 (May 1994): 344–50. http://dx.doi.org/10.4278/0890-1171-8.5.344.

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To facilitate the inclusion of world peace as a health promotion issue, a theoretical framework is presented that describes a possible relationship between continued personal growth and development and world peace. In this framework, personal health and growth are related to the evolution of human consciousness beyond the adult ego. This personal growth is then viewed as a contribution to the multiple conditions necessary for world peace. Consequently, world peace can be viewed as a personal health issue as well as a social and political issue. So viewed, peace becomes a personal and professional concern in health promotion.

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50

WARD, W. R. "‘Peace, Peace and Rumours of War’." Journal of Ecclesiastical History 51, no. 4 (October 2000): 767–70. http://dx.doi.org/10.1017/s0022046900005170.

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Nationaler Protestantismus und Ökumenische Bewegung. Kirchliches Handeln im Kalten Krieg (1945–1990). By Gerhard Besier, Armin Boyens and Gerhard Lindemann (postscript by Horst-Klaus Hofmann). (Zeitgeschichtliche Forschungen, 3.) Pp. vi+1074. Berlin: Duncker & Humblot, 1999. DM 86. 3 428 10032 8; 1438 2326This is indeed a formidable offering – three and a half books by three and a half authors, all for the price of one and a half – and it must be admitted to those whose stamina or German quail at the prospect that some of the viewpoints and a little of the material by two and a half of the contributors has been made available in English in Gerhard Besier (ed.), The Churches, southern Africa and the political context (London 1999) at £9.99. The soft option is, however, no substitute for the real thing, which, like that other blockbuster, the late Eberhard Bethge's Bonhoeffer, is a contribution both to scholarship and to a struggle inside the German Churches. This, readers in the Anglo-Saxon world need to assess as best they can. It is not often that attempts are made by both the World Council of Churches and their principal paymasters in the German Churches to stop the publication of a work of scholarship, to be foiled (in best nineteenth-century style) by the liberalism of the German Ministry of the Interior; but that has happened here. And the rest of the world has the more reason to be grateful to the ministry for the authors have exploited the archives of the Stasi and the KGB, access to the latter of which has now been closed under pressure from the Russian Orthodox Church, which appears to have more to hide than anyone.The link between all this and Besier's inquiries in America is provided by the sad fate of the Protestant Churches of the Ost-Block during the Cold War.

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