This is the final paper for my first peace education course.
My Path to Peace Education: A Reflective Journey
Stephanie Knox
Peace Education: Theory and Practice
Reflective Journey
October 6, 2009
My Path to Peace Education: A Brief Tracing
When I reflect on the path that has brought me to UPEACE to study Peace Education, each step in my life somehow makes sense, as though it served a direct purpose in bringing me here. The path was not necessarily straight; if I were to draw it, it would be more of a meandering, at times dizzying, path through many different environments and countries. I would briefly like to trace the major steps that brought me from my birthplace in Pittsburgh to the Peace Education classroom at UPEACE.
At age 5, I became more aware of the food I was eating when I witnessed a pig roast, which led me to be a vegetarian at age 15. Becoming a vegetarian and reading related literature, such as Frances Moore Lappe's Diet for a Small Planet, made me more aware of environmental issues, which took me to McGill University to study in the School of Environment. Taking a step back to 8th grade, I began studying my first foreign language, French, which inspired a love of learning about other cultures and of travel, and was the main reason for studying at McGill, where studying in French-speaking Canada gave me the chance to be immersed in the language and culture. My studies in Environment and Development led me to Panama, which opened my world to the realities of so-called "developing" countries. In Panama, the generosity and kindness of the local people inspired me to want to give back through service in the Peace Corps. After spending two years as a volunteer in Niger, I returned home to spend time with family and develop skills as a musician. I also studied to be a yoga teacher, and left the US with my yoga mat and guitar on a journey to Australia and New Zealand, where I earned a living playing music and performing odd jobs like grape picking. A desire to teach and explore Asian cultures took me to Japan, where I became involved with an NGO called Peace Boat, through which I volunteered at a major international peace conference called the Article 9 Conference to Abolish War. At the conference, I became inspired to devote my professional life more directly towards peace, and began looking into peace studies graduate programs. When I found the Peace Education program at UPEACE, I felt it blended all of my personal history together: my teaching experience in Peace Corps, Japan, and through yoga; my passion for environmental issues; my experience studying and working in development; my love of travel learning about other cultures and languages; and my creativity, especially through music. Being at UPEACE, I feel that every step of my life has prepared me to be here; at the same time, I also realize how much I still have to learn.
In our first course, we have been studying 6 themes of peace education, based on Toh Swee-Hin's holistic flower framework for peace education (2007). In this paper, I will explore the issues and solutions of these themes, and how as educators we can contribute to building culture of peace. I will also explore how these themes are integrated with my past experience, present studies, and future aspirations.
Educating for dismantling a culture of war
The culture of war permeates every aspect of culture. The most apparent physical manifestation of the culture of war is using physical violence to solve conflicts. Too often violence is both the problem and solution, and violence is used as a solution to itself (Schell, 2003). However, the historical record of violence as a solution has not proved to be successful. As Jonathan Schell writes, "the days when humanity can hope to save itself from force with force are over....Force can lead only to more force, not to peace" (2003: 345). As the cycle of using violence to solve violent conflicts continues, the culture of war is perpetuated.
Another way the culture of war is perpetuated is through resource allocation. Resources - financial, human, environmental - are being continuously devoted to weapons and militaries, and diverted from social needs. The world spends over $1 trillion US annually on the military (Shah, 2007: 1). Military spending funnels resources away from meeting basic human needs. Michael Renner writes that "the war on terror threatens to sideline the struggle against poverty, health epidemics, and environmental degradation, drawing scarce financial resources and political capital away from the root causes of insecurity" (2005: 15). While a vast majority of the world's population lives with unmet basic needs, it is unjust for resources to be squandered on military matters.
Small arms are one of the greatest threats to a peaceful world. According to the web site Reaching Critical Will, small arms and light weapons are "the real weapons of mass destruction," as they cause a high death toll and are easy to conceal but difficult to trace (2008). The small arms trade has a large illegal component which the UN is trying to eradicate through international agreements like the UN Programme of Action to Prevent, Combat, and Eradicate the Illicit trade in Small Arms and Light Weapons In All Its Aspects (IANSA, 2006). While these efforts are steps in the right direction, more must be done to control and diminish the small arms industry.
Our violent military culture has a trickle-down effect that permeates other aspects of the culture, including science, entertainment, media and schools. Some scientists justify the culture of war by saying that war is a biological tendency (Adams, 1989). Movies perpetuate violence as a solution to violence, as both "heroes" and "villains" use violence to solve conflicts. The media contributes by disproportionately covering violence in newspapers, on TV, and on the Internet. In schools, bullying is a major problem, and in some places, especially the United States, there have been numerous instances of school shootings. At the interpersonal level, communication is too often violent. At the deeply personal level, the root of war lies in our ignorance of the inherent goodness that lies in all of us (Nhat Hanh: 2003). From global government policies to our own hearts, the culture of war is pervasive throughout modern society.
Solutions for Educating to Dismantle a Culture of War
The pervasiveness of the culture of war can lead to a pessimistic world view. In order to dismantle the culture of war, we must let go of pessimism about our ability to change it. Envisioning positive images of the future and our ability to facilitate change are critical for educating to dismantle the culture of war (Reardon, 2001). Futures education can be applied to promote positive imaging of the future (Hicks, 2004), which is crucial to creating a culture of peace.
In the midst of conflict, we can take steps to transform the environment to make it more peaceful. One example is the Peace Zones in the Philippines (Santos, 2005), which can be a model for promoting peace within conflict areas, and even transferred to schools where violence persists, by providing a safe, weapons-free zone. In conflict-ridden Northern Uganda, community-based mediation and peace education were implemented in a high-conflict zone as alternative solutions to violence (Ocholla, 2004). Even while the global situation can seem daunting, small, practical steps can be taken at the community level and have a powerful effect on violent situations. As educators, we can educate students about how such steps can transform conflicts.
Disarmament education is a necessary component for dismantling the culture of war. Disarmament education involves education about all weapons, from nuclear to small arms, and also promoting dialogue and critical thinking in learners (Reardon, 2001). It is important to emphasize the role that small arms play in violent conflict, and the need to end small arms proliferation. Finally, disarmament education can be included in all areas in the curriculum (Reardon, 2001).
In our schools, we need to give students the tools to solve problems nonviolently. These can include conflict resolution and violence-prevention programs, nonviolent communication techniques, and peer mediation programs (Lantieri & Patti, 1996; Toh, 2004). Yoga, tai chi, meditation, and other mindfulness techniques can also help students to become more aware of their energy and thought patterns, and find nonviolent ways of dealing with them. Promoting the value of nonviolence or nonharming is also important in education. Furthermore, teaching these tools should not be limited to schools; it is important to make nonviolent conflict resolution and communication skills available throughout communities.
In order to develop a culture of peace, we need to redefine security by re-examing the causes of insecurity and find new ways of providing security. Weapons not necessarily provide security, and nonmilitary dimensions are important in regards to security and stability (Renner, 2005). We must reevaluate our concepts of security, lobby our governments for disarmament and peaceful, nonviolent solutions. As educators we can educate for civic responsibility and action through peaceful means.
One way in which the culture of war must be dismantled is through refuting biological arguments which state that humans are inherently violent. The culture of war is justified through biological arguments, that humans are inherently violent or biologically inclined towards violence. The Seville Statement on Violence, adopted by UNESCO in 1986, is a document which seeks to debunk these scientific myths by rejecting the arguments which assert, using the theory of evolution, that humans have a violent nature (Adams, 1989). By offering a peaceful, alternative viewpoint, the Seville statement contributes to dismantling the culture of war. It does this not only through its statement, but also through providing a tool for teachers to use in peace education in the classroom.
The overall framework of solving global conflicts needs to shift from one that is oppositional to one that is cooperative. Schell asserts that coexistence has always been a "wise policy", but now, in the nuclear age, it has become a necessity (2003: 349). Cooperation is needed to solve all of the interrelated challenges that we are facing today, which Renner refers to as "problems without passports," such as the spread of deadly armaments, which can no longer be solved on a national basis (2005: 3). The need for international cooperation has grown stronger as a result of security challenges that are more diffuse, less predictable, and more multidimensional (Renner, 2005). Cooperation must happen not only at the state level, between governments, but also at the grassroots level, with civil society organizations and NGOs making greater connections and cooperating to create a culture of peace. As educators, we must teach the importance of cooperation in building a culture of peace.
Finally, it is important with all themes of peace education that the solutions are interconnected with the other themes. According to Shiva, "corporate globalization and militarization go hand in hand" (Shiva, 2005: 184). This illustrates the interconnectedness of issues relating to peace education and the need for holistic approaches. One cannot discuss militarization without talking about globalization, and vice versa. Links can also be made between militarization and human rights, cultural respect, sustainability and cultivating inner peace. By asking learners to make connections, their critical awareness is developed. Throughout the field of peace education, it is necessary at all times to maintain a holistic approach and relate the themes to one another.
Personal Reflections
My first encounter of world military spending figures was a major inspiration to follow the path of Development, Environment, and Peace Education studies. The first time the concept was introduced to me was in an introductory Development Economics class. The professor drew a line chart on the chalkboard, demonstrating the little hash marks for spending on health, education, water, food. Across the room, at the other end of the board, were the trillion-plus dollars spent on war. To realize that everyone's basic needs could be easily met, if resources weren't squandered on war, was shocking, unsettling, and deeply angering. As an educator, I feel that these spending figures are shocking to students, and can be used as an awareness-raising tool to teach students about the culture of war. The numbers almost speak for themselves, as students can engage in critical analysis by comparing social spending and military spending.
As a volunteer with Peace Boat, I developed some peace education presentations to use on their peace voyages, one of which was about the Seville Statement. In developing these presentations I became more aware of the biological arguments perpetuated in society. Biology cannot be used as an excuse to justify war, as we are conscious beings capable of making conscious decisions not to engage in violent conflict. I have faith in the inherent goodness of humanity, and that through raising our level of consciousness, we can build a culture of peace.
At the interpersonal level, I feel that providing students and families with conflict transformation techniques and nonviolent communication strategies is critical in promoting a peaceful society and dismantling the interpersonal culture of war. I have recently been studying conflict resolution and nonviolent communication, and would like to not only practice these skills in my personal life, but also teach these skills to others. I plan to integrate conflict transformation and nonviolent communication into my teaching strategies, perhaps by designing workshops in communities to promote these skills. I want to undergo nonviolent communication training, such as through BePeace and the Center for Nonviolent Communication. Speaking peace is a necessary part of building a culture of peace.
On a deeply personal level, practicing nonviolence is a part of my yoga and meditation practice. Ahimsa, or nonviolence, is one of the fundamental principles of yogic philosophy. I strive to practice nonviolence through my thoughts and actions, in my speech and listening, in my allocation of time, in my relationships, in my diet - through all aspects of life. As a yoga teacher, I infuse my teaching with this message, and try to guide others along the nonviolent path. Embracing nonviolence in every aspect of our lives is necessary to dismantle the culture of war.
Educating for Justice and Compassion
Within the culture of war, great injustices are perpetuated, which are a form of violence in themselves. Before examining how we educate for justice and compassion, we must look at the root cause of injustice: structural violence. Structural violence results from the economic system and other institutions, primarily top-down development and globalization. According to Toh, structural violence is "the unequal and unjust distribution of economic power and resources so that some people or sectors in a society and in the world suffer from lack of their basic needs" (2007: 5). Globalization, modernization, and development policies cause this unjust distribution, as the policies tend to exacerbate poverty and increase the wealth of a few. Under the banners of globalization and development, the global North introduced new economic systems, new crops, the industrial exploitation of minerals, and participation in the global market to the global South, which changed the social and economic structures (Khor, 1999). One of the main principles of this modern economic system is free trade, which according to Shiva is "based on the destruction of economic freedom of small producers, processors, and poor consumers" (2005: 154). This has led to an increase in the gap between the rich and poor (Toh, 2004, “Walk in my shoes”). The policies of international organizations like the World Bank, IMF and WTO, such as promotion of export-oriented industries and large-scale infrastructure projects, have led to debt in poor countries which diverts resources away from meeting the basic needs of citizens, and towards international banks and private corporations. Furthermore, according to Walden Bello, "the Bank has been systematically manipulating its data to advance its pro-globalization position and conceal globalization's adverse effects" (2007: 2). The structural violence that results from globalization may be less obvious than the physical violence perpetuated in a war, but it is a cause for great suffering, and even death, as thousands die daily from lack of food.
Some examples illustrate the negative effects that globalization has on developing countries. One way in which globalization is really devastating countries in the Global South is through the industrial food system (Shiva, 2005). Shiva discusses how large transnational corporations have started to patent seed varieties, which have been used indigenously for thousands of years, and are in turn trying to prevent rural farmers from using them (Shiva, 2005). The case of the Philippines also demonstrates how development can negatively impact rural areas (Toh, 2004, “Walk in my shoes”). As the Philippines government implemented industrial, export-driven development policies, the population in the countryside experienced increased poverty, landlessness, lack of access to credit and markets, low agricultural prices, and the commercialization of farming and fishing (Toh, 2004, “Walk in my shoes”). Through the processes of globalization, once self-sufficient communities have become debt-ridden, landless, and exploited. In order to move towards a culture of peace, we must address these issues relating to structural injustice.
Solutions for education for justice and compassion
In order to find solutions to the structural injustice, we must educate about the ethics of compassion (Toh, 2007). Through cultivating compassion, students can better understand how the current structures and institutions are unfair and unjust to many people. This compassion can then inspire learners to take action towards a more just and equitable world.
Along with cultivating compassion, it is important to raise awareness about issues relating to globalization and its effects. Those who benefit from globalization and do not feel the direct negative impacts may have difficulty understanding why anyone would oppose globalization. Through raising awareness about the negative impacts that globalization has, in conjunction with cultivating compassion, learners will become more aware of the injustice that is perpetuated. Through uncovering the injustices, we can then act towards creating a just society.
On a more positive note, globalization has resulted in greater connections between countries, particularly between activists at the grassroots level (Brecher, 2003). This network of activists and community-based organizations is in the process of cooperating across borders on issues like social justice, democracy, and environmental issues, resulting in what Brecher refers to as “globalization from below” (199). Grassroots movements like Slow Food, which put growing and eating food, already at central to peoples’ lives, at the heart of social, political, and economic transformation, can help raise public awareness about our current paradigms and bring about change (Shiva, 2005). Events like Terra Madre draw public attention to the food industry, and also bring small producers together not only for anti-globalization reasons, but for promoting small decentralized biodiverse production (Shiva, 2005). Another framework uses the acronym PEACE to describe the principles of "participatory, equitable, appropriate (in values and technology), critically empowering and ecologically sustainable development" (Toh, 2007: 6). Finally, the World Commission on the Social Dimension of Globalization has developed a framework for "a fair globalization which creates opportunities for all" (2004: 2). Educating about alternative models and frameworks instills in learners that, as the World Social Forum slogan declares "Another World is Possible" (Brecher, 2003: 204). Teaching students about alternatives like “globalization from below” and the PEACE model, and grassroots movements, provides hope through possibilities of different systems.
Educating for democratic values and civic responsibility are also crucial to educating for a culture of peace. Naomi Klein argues that the globalization crisis has resulted from the way power and decision making have left the hands of citizens, and that the solution is to "articulate an alternative, participatory democracy" (2004: 225). She advocates for the debate surrounding globalization to move away from anti-globalization and towards democracy (2004). Through peace education, we can infuse our teaching with democratic principles and guide students to take civic action.
It is also critical to educate marginalized populations on their rights and on the structural inequalities that are perpetuated by the current economic system. Toh writes, "Central in this peaceful development paradigm is the role of critical education in empowering the marginalized and non-poor to the root causes of poverty, notably the inequalities of structural violence" (2007: 6). Paolo Freire
Personal Reflections
I am a product of this age of globalization. I feel like a "transnational citizen," having lived in Panama, Costa Rica, Niger, New Zealand, Australia, and Japan, in addition to my homeland, the United States. Perhaps this sense of rootlessness preceded the modern globalization movement, as my ancestors came from Northern Ireland, Scotland, and Germany in the era of world migration. America, from the start of colonialism and migration, was inherently globalized.
I have always felt, though, that this path of "world living" has made me feel more united with humanity, that anywhere and everywhere is home. As I have traveled the world, I have found unifying characteristics from place to place, that people are friendly and welcoming to a stranger. As activist John Bell said, "We have been preparing people to be not only U.S. citizens, but citizens of the world" (Brecher, 2003: 204), which is what I aspire to be.
My experience with international development work was through my undergraduate university studies in Canada, through a field semester spent in Panama, and through my work as a Peace Corps volunteer in Niger. While the development work of Peace Corps is theoretically sustainable, I am uncertain as to whether the projects I worked on are continuing. Upon finishing my service, this left me with doubts about sustainable development and my role in it, and led me away from working directly in development. I feel now, though, that I have found my place as an educator, where I can share my experiences in development with students through peace education and help raise awareness about the state of development and effects of globalization.
In my personal practice, food is a very important way for me to “vote” for the kind of food system I value - and to vote against globalized agribusiness. As Shiva writes, "By eating local, we have taken power and profits away from global agribusiness, and strengthened our local food community....because we are what we eat, and in making food choices, we make choices about who we are” (162). These same ideas were pivotal in my decision to become a vegetarian. While I feel that being a vegetarian is an important way in which I can prevent injustices, not only to animals, but to humans and the environment, I also feel that buying locally is critical. For years I have dreamed of growing at least some of my own food, and that this would be part of my personal peace practice. Here and there I have farmed and gardened, from peanuts in Africa to herbs and vegetables on my balcony in Tokyo. However, I have not been anywhere long enough to physically "grow roots." I hope that when I leave Costa Rica, I can cultivate this aspect of my personal peace practice.
Educating for Promoting Human Rights and Responsibilities
The current culture of war leads to the violation of human rights for many people. Human rights are the fundamental rights that belong to every human being, regardless of age, race, sex, nationality, class or religion. The Universal Declaration of Human Rights (UNDHR), drafted by the United Nations in 1948, which documents those rights, was adopted by all countries (Cawagas & Toh, 2004). The UNDHR became a "global yardstick whereby actions of governments and other forces can be measured in their treatment of citizens" (Synott, 2004: 345). These rights can be categorized as civil rights, political rights, economic rights, social rights, and cultural rights (Cawagas & Toh, 2004). In addition to the UNDHR, other conventions have been drafted for marginalized groups, such as women and children, as well as particular issues, such as the racism and torture.
On paper, human rights have been universally adopted; in reality, human rights are violated daily for many people throughout the world. Those whose rights are violated are not only individuals, but entire communities, which John Synott refers to as "subordinated communities," such as children, women and indigenous communities (2004: 349). Children are exploited in many ways: economically, through child labor and slavery; physically, through sex work and exploitation; and as child soldiers in conflict areas (Synott, 2004). The violation of women's rights occurs through such areas as domestic violence, lack of access to education, inequitable working conditions and economic exploitation (Synott, 2004).
The rights of indigenous people are frequently violated. Victoria Tauli-Corpus writes that at "the core of indigenous peoples' struggles is the assertion of their right to freely determine their political status and freely pursue their cultural, social and economic development" (2005: 11). Cultural rights are particularly important to indigenous communities, whose culture and livelihoods depend directly on the natural environment; when the environment is degraded, their rights are violated. Globalization, which has led to an increase in mining, dams, and logging, has resulted in many rights violations of indigenous communities throughout the world. A major supporter of such projects and industries, the World Bank, has developed a Manual on Working with Indigenous Communities which sets the intention of promoting indigenous rights. However, the guidelines are often not followed, even on the Bank's own projects (Synott, 2004). A lack of enforcement of the UNDHR and other rights documents, coupled with a lack of awareness on the part of the violators as well as those whose rights are being violated, contributes to these violations. These rights violations considerably undermine our ability to create a culture of peace.
Solutions to educating for promoting human rights and responsibilities
Moving towards a culture of peace requires the promotion of human rights and responsibilities. Nongovernmental organizations (NGOs) have been instrumental in monitoring and promoting human rights. Synott cites Amnesty International and Human Rights Watch as to NGOs that have contributed greatly to the promotion of human rights in the past 50 years (2004). It is important to remind learners of the important role that human rights NGOs play in defending and promoting human rights (Cawagas & Toh, 2004). Supporting NGOs, either through fundraising or volunteering, is one way in which students can take action to promote human rights.
Responsibility is critical to the protection and promotion of human rights. First of all, individuals need to be aware of their human rights, and to know when these rights are being violated. However, individuals must be responsible so that in exercising their rights, they are not fulfilling them at the expense of others (Toh, 2007; Cawagas & Toh, 2004). Our responsibility should include the rights of others, and when we see that others' rights are being violated, we should promote their rights by bringing attention to and eliminating the violation. It is particularly important to promote the rights of marginalized communities, especially indigenous peoples. The promotion of indigenous rights is critical to maintain and develop the world's cultural diversity (Tauli-Corpuz, 2005). In order to promote human rights and responsibility, we must also promote the values of cooperation and respect (Cawagas & Toh, 2004). It is through cooperation and respect for one another that human rights are promoted.
Personal reflections
While traveling in Thailand, I visited a friend at her internship with an NGO in Chang Mai, in northern Thailand, which focused on rescuing young girls from brothels. Sexual exploitation of women and children is a major problem in Thailand, where the sex tourism industry is thriving. This NGO worked with child prostitutes, many of them from the Hill Tribes in northern Thailand, and helped to get the girls back in school, and provide them with a place to live, support, and classes ranging from music to income generating projects through traditional handicraft production. They used art therapy as a way to deal with the strong emotions related to their sexual exploitation and abuse. While educating students about exploitation of human rights is important, it is also important to educate about the work that is being done to promote human rights, and such examples can provide hope to students. I belong to Amnesty International, and would encourage students to learn about the work of this organization and other organizations like it, and get involved in human rights campaigns directly.
As educators, it is important to note the use of art as a tool in peace education. Art of all kinds can serve as a tool of therapy, as mentioned in the Thai example, and also as a means to attain greater understanding. Art, and especially music, has the unique characteristic of transcending language and cultural barriers, which makes it a great tool for peace education. As a musician, I am excited about using music as a tool to promote peace education. I am researching different NGOs that are using music as a tool for peace, such as Playing for Change (http://www.playingforchange.org). Music should be an integral part in building a culture of peace.
While in Costa Rica, I would like to learn more about the situation for indigenous people here so that I can have a greater understanding and contribute to the promotion of their rights. I have contacted an organization in Costa Rica called Friends for Peace (Amigos Para la Paz) which works on indigenous human rights, as well as other issues relating to peace. As an educator, it is important for me to be aware of human rights struggles across the world, so I can contribute to increasing awareness.
Educating for building cultural respect, reconciliation and solidarity
The culture of war results in conflicts that arise between cultural groups. However, the cause of conflict is not usually cultural, but rather structural or historical injustice (Toh, 2007). Many societies have become more multicultural due to colonization, increased migration resulting from to globalization, and displacement caused by conflicts and natural disasters. As societies become more multicultural, there is more possibility for intercultural clashes, but also greater possibility for learning and understanding. While the issues of structural and historic injustices must be dealt with at the roots, there is also a need to promote harmony between different cultural groups.
Reconciliation is particularly important in regards to historical injustices. In places that were colonized, there were severe injustices committed against the indigenous populations. The slave trade has also left a big scar on humanity which still requires healing. Even if these horrors were committed over one hundred years ago, this is not a long time in the history of humanity, and the effects are still felt in the collective consciousness. In the case of Australia, the policies which led to the Stolen Generation only ended in 1970, which is very recent (Reconciliation Queensland Inc, 2007). Reconciliation, in the form of apologies and forgiveness, is crucial to creating solidarity.
Solidarity is critical in creating cultural harmony. Certain cultural groups are more economically and politically powerful than others, and have a responsibility to help rectify the injustices against marginalized cultural groups (Toh, 2007). In standing in solidarity, we move closer towards a culture of peace.
Solutions
In creating a culture of peace, education plays an important part in cultivating intercultural harmony. Multicultural education in particular can play in important role in building cultural respect, reconciliation, and solidarity. By promoting mutual understanding, we can reduce conflicts and help promote equal rights for everyone. However, the way in which we practice multicultural education is very important. Gorski asserts that "a conservative reframing of multicultural education that focuses not on eliminating educational inequities, but on human relations and celebrating human diversity" is creating an "internal crisis" in the multicultural education field today (2005: 2). Rather than focusing on the "four D's": diet, dance, dialect and dress, multicultural educators should focus on securing social justice, reforming schools comprehensively at the institutional level, critically analyzing systems of power and privilege, eliminating educational inequities, and improving education for all students (2005). What Gorski is calling for is institutional reform, rooting out the racism and discrimination that are inherent in the school system and dominant culture, and helping students to be aware of power structures and injustices. It is only through addressing these root causes of cultural injustice and discrimination that we can truly develop cultural harmony. As peace educators, it is our job to take this deeper approach to multicultural education and foster institutional and structural change.
Reconciliation is crucial to cultural harmony, and in order to reconcile, there is a need to apologize and forgive for past wrongs. Australia provides an example of national apology through Sorry Day, which is celebrated on May 26 (Reconciliation Queensland Inc, 2007). Through apologizing, we open a channel of communication that can hopefully lead to forgiveness and healing for all parties. As peace educators, we can educate students about countries which have issued national apologies, and help students to take steps towards reconciling.
As peace educators, it is also critical to raise awareness about stereotypes, which are perpetuated through so many ways, especially textbooks, media, and the internet (Toh, 2004: “Learning to live together”). We should choose textbooks and materials which do not perpetuate such stereotypes. However, if we are unable to choose, such as in a public school where the textbooks are determined by top-down decision-making, it is particularly critical that we bring attention to the stereotypes and engage in critical dialogue with the students.
In regards to solidarity, we can encourage students to have greater responsibility by standing up for racism, discrimination or injustice that they see. Students can take political action by calling attention to injustices or by joining movements in solidarity with marginalized groups. Critical self-reflection is also very important; peace educators should help students to look at their own lives and their role in the dominant cultural system that is contributing to structural and historical injustices.
It is also important to draw the connections between human rights and the other themes, especially the environment. As with the indigenous example above, when the environment is degraded, their human rights are violated. While human rights are critical, they are not enough. We need to expand our ethic and concept of rights to include the natural world and non-human beings.
Personal Reflections
A very vivid memory from elementary school is when we studied the European explorers. Mrs. Bowser, the teacher, was known to be tough because she made students memorize each famous explorer and the countries that they had "discovered." Not only was this an example of the “banking system” of education (Freire, 1970: 53), when we had to regurgitate explorers’ names onto the exam with no critical reflection, but it is also a great example of historical fraud. The explorers from European countries were portrayed as heroes, and little to nothing was said about the damage they cause to the native populations of the lands they explored. Furthermore, the whole concept of "discovery" was a lie, as the indigenous populations had been living on the lands for thousands of years. At the time, I resented the format of the test, knowing that it was an unproductive way to evaluate our understanding; as I got older, I resented the lack of true learning that went on in the classroom, and was disappointed that I was not given more of the truth about colonization. I hope that in the 20 years since I studied there, that the curriculum has changed, not only in the manner in which students are taught and tested, but especially the material which they are taught.
As I got older, I gained a better understanding of what really happened when Columbus "discovered" America - the massacres, the gifts of blankets covered in small pox, the blankets. However, I am still somewhat embarrassed that my knowledge of Native American history is limited. As a peace educator, it is important to know about the struggles of all indigenous peoples across the world, and most especially, those in my own country. Today, the Native American populations are still marginalized and not integrated in mainstream society. It is very important that in the US we work together to heal the wounds of the past, through apologies and forgiveness, so that we can move on together, in solidarity, into the future.
While in Panama I had the opportunity to spend a few days in Kuna Yala with the indigenous Kuna people as part of the field semester. Although the Kuna people live on remote islands, their culture has changed a lot due to globalization. The islands are becoming more crowded, as populations are higher than they traditionally were. There is also greater contact with outsiders, as tourism in the area has risen. A significant social problem has arisen from the drug trade, as traffickers sell drugs as they pass the islands on boat. This has resulted in serious addiction problems on the islands, and the other social problems, such as crime, that accompany drug problems. In Panama, it is critical for the human rights of the Kuna people to be promoted, and their cultural integrity protected.
As an educator, I have been promoting multicultural education by promoting cultural exchange and sharing my experiences of living in other countries. During my Peace Corps service, I coordinated a letter exchange between students in Niger and at my former high school in Pittsburgh. All of the students who participated not only enjoyed the exchange, but also gained a greater understanding of the other culture. As a returned Peace Corps Volunteer, I have spoken to a number of elementary and secondary classes. In order to reach the younger students, I wrote a children's story called "Katimou, the Nigerien Schoolgirl," which invites the students to "walk in the shoes" of a girl their age in Niger. After writing the story about Katimou, I also wrote a story about "Justin, the Australian Schoolboy", which I shared with my students in Japan. My dream is to someday publish these stories and continue writing about school children throughout the world, so that children can develop greater solidarity. I feel that "walking in another's shoes" is a way that children can relate to the lives of others across the world, and is a way to educate not only about multiculturalism, but also other peace education themes like human rights, sustainability, justice, and most especially, compassion.
Educating for living in harmony with the earth
The culture of war is not only a war between humans, but a war against the environment. The culture of war leads to environmental degradation, which we are experiencing today at the highest levels in human history. A root cause of environmental destruction is the unsustainable, unlimited economic growth that prioritizes profit and resource competition (Toh, 2007). Even beyond this cause, however, is our lack of connection with the environment and non-human beings, which results from the "human/nature" dichotomy, which falsely implies that we are separate from water.
As humans put increased environmental pressure on the environment, resources become scarce, and violent conflicts can erupt over resource use, especially water and land. For example, in the Cordillera del Condor region between Peru and Ecuador, there have been reports of violence between settlers and conservation agencies over a conservation zone, ironically called a "peace park" (Conca, et. al, 2005). Conca, et. al., write that a “large body of research examines the contribution of environmental degradation to violent conflict" (2005: 146). However, environmental resource issues need not lead to violence; environmental cooperation can also bring peace bring peace.
Environmental degradation prevents people from meeting their basic human needs. With respect to climate change, Sub-Saharan Africa is most vulnerable, as the region already struggles with adequate food production. As climate change results in decreased land productivity, food supplies will decline, and this is exacerbated in the region due to widespread poverty limiting its ability to adapt (Madeley, 2002). As the degradation impacts human needs for food and land, desperation may force people to leave their lands in search for more fertile ones, and greater conflicts could erupt over ever-increasingly scarce resources.
Part of the reason for this degradation is the dominant culture treating the Earth as something that we are separate from, rather than of which we are a part. This disconnect makes the degradation possible, as for years, some people have been unaware of the negative impacts of their production and consumption patterns in their daily lives. However, degradation has come to a point where there is perhaps not a human on earth who cannot feel the impacts. Even the few indigenous communities who remain unaffected by large-scale industries like logging and mining can feel the effects of transnational problems like global warming. Everyone will be affected by these problems, but not necessarily proportionately.
Similar to how the effects of economic successes have not been distributed evenly, nor have the effects of environmental problems. Unfortunately the affects of many environmental problems fall heaviest on the poor and marginalized. In the sub-Saharan African example, the poor are most affected and least able to deal with mitigation (Madeley, 2002). Other examples include the small island nations, where the effects of global warming could completely submerge the land, resulting in total displacement.
Solutions
In order to move towards a culture of peace by living in harmony with the earth, we must first educate about interconnectedness. As Mische writes, "We need to help people who have forgotten or never knew, how to become responsible members of the Earth community" (2005: 2). She further discusses the issue of consciousness, asking "Does our consciousness and sense of identity, community, and moral responsibility extend to kinship only with some human beings? All human beings, but only human beings? Or to the whole community of beings on Earth?...also those yet to come - the future generations?" (3). As educators we must educate for an expanded consciousness, one that includes not only all humans, but all of the Earth, as well as future generations.
We can use examples of indigenous communities and their relationship to the land to illustrate sustainable environmental ethics. While this does not necessarily apply to all indigenous communities throughout history, as there are some exceptions, the connecting thread between most indigenous communities is their sustainable relationship to the environment. Furthermore, indigenous communities include future generations in their consciousness, making decisions based on seven generations (Bull, 2000).
As peace educators, we must educate students about their personal impact on the environment at the local and global levels. One way to do this is through measuring ecological footprints. It is important for students to connect their personal consumption patterns and the effects these have not only on other beings, but to the earth as well. As students make connections about their personal impacts, they also make critical connections to the other themes of the peace education framework (Toh, 2006).
When educating about sustainability issues, it is very easy to become pessimistic about the current situation. It is important to maintain a sense of optimism and hope in order to find solutions. Documents such as the Johannesburg Declaration on Sustainable Development (2004) can help provide a framework for actions that can be taken towards sustainability. It is important to educate about all of the positive aspects of the environmental movements and encourage students to take actions towards sustainability, which can help empower them, provide hope, and develop solutions.
Personal reflections
As I child I loved to play in the woods near our house in Pennsylvania, which gave me a strong appreciation for and connection with the environment. In elementary school I remember learning about Rachel Carson, Earth Day, and recall when, in the mid-1980s, our community started its recycling program. Becoming a vegetarian heightened my awareness of environmental problems, especially those related to industrial agriculture. These interests led me to the School of Environment at McGill University. Following my university studies, I trained and volunteered as an environmental educator at my local nature reserve.
As a Peace Corps Volunteer, I was technically a Natural Resource Management Volunteer, and I received training to teach villagers different conservation techniques. However, upon arriving to the village, I found that not only did the villagers already know these techniques, but that they had more immediate needs, such as food security and health issues. While the issue of environmental degradation is directly related to lack of food security, it is still very difficult to prioritize environmental conservation when starvation and death from malaria and other preventable diseases is imminent. I found myself doing more work in food security, women’s empowerment and health education than environmental conservation. The issue of desertification in Sub-Saharan Africa is close to my heart, as it directly impacts food security issues there, and the solutions between these interconnected issues are very complicated.
In my personal life, I try to live as sustainably as possible, but know that I can always do better. In addition to my diet, which is one way in which I try to contribute to sustainability, I also strive to conserve electricity and water, and recycle, and lessen my overall consumption. I am particularly sensitive to water issues after living in Niger and having to pull water from a well every day. While living there, I learned how to conserve water very well, and although I certainly use more water now than I did then, I try to do my best to conserve. I think the area where I can improve the most is travel. Although I do not use a car, and haven't owned one for years, I do take about one international flight a year. This has been because of my "world living" lifestyle that I have been leading during the past ten years. I hope that when I leave Costa Rica, I can find a place where I can somewhat settle, to lessen my carbon footprint through flying. As a peace educator, it is my responsibility to model the sustainable living practices that I teach.
I have some experience working in environmental education, not only (albeit minimally) as a Peace Corps Volunteer, but at local Audubon nature centers in Pittsburgh and San Diego. This past summer I volunteered at a children's environmental camp, which I really loved. I was impressed with what the elementary-age students already knew about biology and ecology, and was really touched by their enthusiasm about the environment. I learned a lot by watching the retired teachers who I worked with there, who were passionate about the environment and who had great relationships with the students. I hope to continue promoting environmental education, with children and adults.
Educating for Cultivating Inner Peace
The culture of war is not only exterior; as Thich Nhat Hanh writes, "we have to stop the war inside ourselves" (2003: 191). The basic foundation for all peace practices, and the way to stop this internal war, lies in cultivating inner peace. Many cultures and faith traditions offer different techniques and tools that can be used to cultivate inner peace. It is also important that the process of inner peace does not become too self-centered so that the practitioner does not engage in society. Especially in regards to peace education, it is critical to both cultivate inner peace, and use that peace as a foundation for engaging in work in the world, and the interpersonal, local, and global levels (Toh, 2007). It is also interesting to note the use of the verb "cultivate," which brings to mind an image of a farmer tending his or her field. The process of field cultivation takes time, dedication, and steady work, as it does with inner - and outer - peace.
Wealthy, industrialized countries are undergoing a collective crisis in inner "peacelessness" which Clive Hamilton and Richard Denniss describe as "affluenza," which is "an unsustainable addiction to economic growth" (2005: 3). The authors describe how economic concerns and material desires have become the most important, and as a society, we have developed a "collective psychological disorder" revolving around the illusion that we are deprived, when we are really not (6). Along with these desires, the rise in obsession with celebrity lifestyles and desire for brands has occurred. However, the authors argue that the problem is not material possessions and money which are the problem; the root of the issue is the attachment to them and the way people self-identify with them (16-17). Addressing this problem involves addressing deep-seated psychological issues. Furthermore, the authors argue that "to tackle the problem of poverty, we must first tackle the problem of affluence," as the affluent become more concerned preoccupied with themselves, as they feel that they cannot buy everything they really "need" (18). Affluenza also contributes to environmental problems through overconsumption. Thus addressing “affluenza” is not only critical to addressing issues of inner peace, but also issues of poverty and unsustainability.
Solutions
We can educate for cultivating inner peace by giving students tools with which they can develop a personal practice. Inner peace is not something that can be "found;" a teacher can merely give hints, like signposts along a path. However, concrete tools, such as meditation, yoga, tai chi, breathing techniques, and other methods exist which can aid learners in developing a personal practice. It is important for the teacher to use methods that are culturally relevant, and which resonate with individual learners. For each of us, there are techniques for cultivating inner peace, and students should practice with the technique that resonates most with them.
We can also educate for alternative measurements of happiness. Too often is material wealth equated with success and happiness, such as through the national measurement of GDP. The nation of Bhutan is making an effort to change this by measuring the success of the country through "Gross National Happiness" (Revki, 2005; King Khesar, 2008).
There is even a debate within the peace worker community as to whether inner peace is necessary in order to work towards peace. As Thich Nhat Hanh writes, "[i]f we have not transformed our inner block of suffering, hatred, and fear, it will prevent us from communicating, understanding, and making peace" (2003: 188). This is not to say that one must have "found" inner peace in order to engage in peace work; however, it is important for individuals to develop a personal practice that helps them to be peaceful with themselves. It is important for peace educators, especially at UPEACE, to promote the cultivation of inner peace in others.
Personal Reflections
Coming to UPEACE largely came from my desire to fuse my personal process of cultivating inner peace with greater action, and to help others to live more peaceful lives through peace education. As mentioned previously, I have been practicing yoga for many years, and became a certified teacher several years ago, and now feel fortunate to be sharing yoga on campus with fellow students and staff 5 days a week. Through yoga I began to practice meditation, and over time, meditation has become a more integral part of my personal practice. I find that the more regularly I practice yoga and meditation, the easier it is for me to be peaceful in my interactions with others, to be aware of my actions, and to work towards peace.
My decision to come to graduate school was greatly inspired by Barack Obama. I had been mulling over the idea of returning to school for some time, but it was the election of Obama, and his subsequent call to action, that really inspired me to apply, and particularly to peace education. Thich Nhat Hanh talks about how America is suffering right now, and that it can be a great nation if it learns to act with compassion instead of punishment (2003). My motivation in coming to school was so that I can be part of this compassionate change in the United States.
I discovered Thich Nhat Hanh's writing in college, when my cousin recommended that I read the book Peace Is Every Step. In all of his writings, Thay (as he refers to himself in his writings) writes about mindfulness in a way that is so accessible and applicable to daily life. I learned through his books that mindfulness is not something you stop doing when you stop your meditation session or step off the yoga mat; it is something you can practice all day, whether eating, washing dishes, driving, walking. Every moment of our day is a chance to cultivate peace. Yogic texts like the Bhagavad Gita and Patanjali's Yoga Sutras, which Merton (2003) discusses, have also been integral to my personal peace practice.
For me, cultivating inner peace is the essence of what I do as a peace educator - it is my foundation. My goal in my peace education studies is to deepen my practices, turn them into greater action, and inspire others to live peaceful lives.
Conclusion
Moving from a culture of war to a culture of peace is not easy; it requires great patience and determination, and not losing sight of hope. As the culture of war permeates every aspect of culture, the task of dismantling it can at times feel daunting. As the problems are all-encompassing, so must the solutions be. As educators, it is our duty to remain optimistic, to foster hope, and to embrace our challenges holistically as we take action towards building a culture of peace.
This journey has brought me to the UPEACE campus, and every day I feel deeply grateful to have the opportunity to study topics which I am so passionate about. This year, I hope to gain practical, theoretical knowledge that can help solidify my understanding of all of these themes, and gain some experience through volunteer teaching and activities on campus. When I graduate from the UPEACE program, I hope to find work with a peace education NGO or institution that works directly in communities on peace education issues. I am excited about where this winding, peaceful path will take me.
