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The book dismantles prevalent misconceptions surrounding Indigenous
peoplesā epistemologies on peace, arguing that the peace
epistemologies which Indigenous peoples have built do not
correspond to the past but are changing, living theories created
and recreated through praxis. By examining the knowledge that
members of the National Coordination of Indigenous Women (CONAMI)
have built through their collective struggle in favor of Indigenous
self-determination, this work illustrates how Indigenous women play
a central role in revitalizing the worldviews of their peoples and
fostering social change.
The profession of peacemaking has been practiced by indigenous
communities around the world for many centuries; however, the
ethnocentric world view of the West, which dominated the world of
ideas for the last five centuries, dismissed indigenous forms of
peacemaking as irrelevant and backward tribal rituals. Neither did
indigenous forms of peacemaking fit the conception of modernization
and development of the new ruling elites who inherited the
postcolonial state. The new profession of Alternative Dispute
Resolution (ADR), which emerged in the West as a new profession
during the 1970s, neglected the tradition and practice of
indigenous forms of peacemaking. The scant literature which has
appeared on this critical subject tends to focus on the ritual
aspect of the indigenous practices of peacemaking. The goal of this
book is to fill this lacuna in scholarship. More specifically, this
work focuses on the process of peacemaking, exploring the major
steps of process of peacemaking which the peacemakers follow in
dislodging antagonists from the stage of hostile confrontation to
peaceful resolution of disputes and eventual reconciliation. The
book commences with a critique of ADR for neglecting indigenous
processes of peacemaking and then utilizes case studies from
different communities around the world to focus on the following
major themes: the basic structure of peacemaking process; change
and continuity in the traditions of peacemaking; the role of
indigenous women in peacemaking; the nature of the tools
peacemakers deploy; common features found in indigenous processes
of peacemaking; and the overarching goals of peacemaking activities
in indigenous communities.
The twenty- first century has brought with it a shift from the
notion of human security being located in secure national borders
to the need to secure the safety, freedom, and dignity of all.
Despite efforts to equalize women's status in the world evidenced
by changes in many international projects requiring a gender focus,
women and men experience most of the world in very different ways
according to gender. Further, the reality is that humans who do not
all fall neatly into one of these categories - male or female -
often find their lives further challenged. In the 1980s, Peace and
Conflict Studies first began to acknowledge and study the different
experiences males and females have during war and peace. Since
then, there have been books about women and war, women working at
grassroots levels to build peace, women and transitional justice,
women and peace education, and women's views of human security. All
of these works have contributed to the discourse of our changing
world. This book brings together some of those themes and voices
and adds more with the final product being more than the sum of its
parts. We add to the conversation a book that considers
foundational/fundamental issues that span from the interpersonal to
the global. Many of the chapters describe empirical research
completed with author and community, shared here for the first
time. Part One is a collection of case studies, documenting
challenges and responses to peacebuilding by women from various
parts of the world. Part Two focuses on Peace and Conflict Studies
(PACS) as a discipline, examining not only what is, but also what
should be taught. This section critiques today's efforts at
teaching Peace and Conflict Studies and provides suggestions of how
this important work might be shared in more open and equitable
ways. Part Three enters territory found even less in the PACS
literature. In this section our authors confront patriarchy, engage
in a discussion about the contribution queer theory makes to PACS,
and tussle with the notion of inclusivity with considerations of
both gender and disability. It then ends with a discussion about
the contribution feminist methodologies make to PACS.
The profession of peacemaking has been practiced by indigenous
communities around the world for many centuries; however, the
ethnocentric world view of the West, which dominated the world of
ideas for the last five centuries, dismissed indigenous forms of
peacemaking as irrelevant and backward tribal rituals. Neither did
indigenous forms of peacemaking fit the conception of modernization
and development of the new ruling elites who inherited the
postcolonial state. The new profession of Alternative Dispute
Resolution (ADR), which emerged in the West as a new profession
during the 1970s, neglected the tradition and practice of
indigenous forms of peacemaking. The scant literature which has
appeared on this critical subject tends to focus on the ritual
aspect of the indigenous practices of peacemaking. The goal of this
book is to fill this lacuna in scholarship. More specifically, this
work focuses on the process of peacemaking, exploring the major
steps of process of peacemaking which the peacemakers follow in
dislodging antagonists from the stage of hostile confrontation to
peaceful resolution of disputes and eventual reconciliation. The
book commences with a critique of ADR for neglecting indigenous
processes of peacemaking and then utilizes case studies from
different communities around the world to focus on the following
major themes: the basic structure of peacemaking process; change
and continuity in the traditions of peacemaking; the role of
indigenous women in peacemaking; the nature of the tools
peacemakers deploy; common features found in indigenous processes
of peacemaking; and the overarching goals of peacemaking activities
in indigenous communities.
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