[pt] O objetivo desse trabalho é refletir sobre o lugar do psicólogo nas práticas restaurativas da Justiça a partir das perspectivas das descobertas da neurociência, especialmente a teoria polivagal de sutorregulação do sistema nervoso autônomo (SNA), elaborada pelo neurocientista Stephen Porges. Especificamente, o trabalho pretende avaliar em que medida a teoria polivagal explica os bons resultados dos processos restaurativos da Justiça Restaurativa de Porto Alegre com adolescentes em conflito com a lei. A teoria polivagal apresenta uma nova psicofisiologia dos comportamentos violentos e desafia a psicologia a criar novas abordagens de reparação de danos e prevenção da violência. A idéia é avaliar a possível contribuição que a psicologia poderia oferecer aos novos paradigmas de resolução de conflitos da Justiça e da cultura da paz. / [en] The aim of this work is to reflect on the place of the psychologist in restorative practices of Justice from the perspectives of the discoveries of neuroscience, especially the theory of polivagal sub regulation of autonomic nervous system (ANS), developed by neuroscientist Stephen Porges. Specifically, the study aims to evaluate the extent the theory polivagal explains the goods results of the restorative process of Restorative Justice in Porto Alegre with adolescents in conflict with the law. The theory polivagal presents psychophysiology of violent behavior and challenges the psychology to create new approaches to repair of damage and violence prevention. The whole idea is to evaluate the possible contribution that psychology could offer to new paradigms of resolution of the conflicts of Justice and the culture of peace.

Despite the increase of policies, guidelines, and developments in international law, the actual recognition of Indigenous peoples’ rights remains at odds in the collaborative management of Indigenous territories. Numerous studies demonstrate that mining companies have been slow to adopt international legal developments, particularly regarding Free, Prior, and Informed Consent (FPIC). States and natural resource companies often fail to adequately consult with affected Indigenous communities and rarely seek their consent before exploiting natural resources. Sweden and Canada have, despite making generalized claims about ethical behavior, respect for human rights and recognition of historical injustices, legislations that promote resource companies’ to extractivism. The purpose of this study is to examine the interpretation and implementation of FPIC in a Swedish and Canadian context, using a comparative qualitative content analysis, based on purposive sampling.  In order to investigate conflicts between the Indigenous communities, local non-communities, the state itself, and commercial mining interests in Nunavut (Canada) and Laponia (Sweden), we aim to explore what interpretations and implementations of FPIC that exist between stakeholders and what mechanisms that are used for advocating interests. By doing this, we compare the contexts with focus on how corporate policies, practices and state narratives frequently diverge from FPIC principles. The study explores the possibility of integrating the concept of ‘the culture of Peace’ or ‘Peace-Culture’ with FPIC, which emphasizes peaceful approaches to conflict resolution. The themes are presented as ‘Indigenous knowledge’, ‘Asymmetric Power relations and Triangular conflict’, as well as ‘Persisting Post-Colonial Structures’. The study indicates that both Canada and Sweden lack effective mechanisms for obtaining consent from Indigenous communities and that the conflicts emerge from a combination of structural, cultural, and extractive violence. We further propose that fostering a Peace-Culture approach could enhance the implementation of Free, Prior, and Informed Consent (FPIC).

O estudo objetiva verificar a existência de educação interdisciplinar sobre direitos humanos, em cursos básicos de conciliadores e de mediadores judiciais cíveis, de 24 países selecionados em 4 continentes, capazes de contribuir para a construção da cultura de paz transnacional, conforme compromissos internacionais assumidos perante a Unesco. A partir desse diagnóstico internacional, a dissertação almeja propor sugestões para aperfeiçoamento das diretrizes do Conselho Nacional de Justiça brasileiro para os cursos em questão, que representem avanços humanísticos e interdisciplinares. No percurso metodológico da pesquisa empírica exploratória de métodos mistos, adotando o design convergente, a análise de conteúdo de Laurence Bardin (2016) é utilizada em conjunto com o direito comparado funcional, na visão de Ralf Michaels (2008). A coleta de dados sobre a organização e o conteúdo das propostas de cursos e normativas correlatas abrange os 27 tribunais de justiça e as 27 seções judiciárias do Brasil, além das amostras de outros 23 países (África do Sul, Argentina, Austrália, Bolívia, Canadá, Chile, Colômbia, Costa Rica, Escócia, Estados Unidos, Espanha, França, Gales, Honduras, Inglaterra, Irlanda do Norte, Itália, Nigéria, México, Paraguai, Peru, Portugal e Uruguai). Em paralelo, para aprofundar a investigação da realidade prática, observam-se ex post facto os materiais didáticos e o desenvolvimento de 14 cursos, ministrados entre 2016 e 2017, pela Escola Superior da Magistratura Tocantinense e pelo Conselho da Justiça Federal, além do Manual de Mediação Judicial do Conselho Nacional de Justiça do Brasil. A fusão dos resultados da análise comparada do conteúdo confirma as hipóteses de não haver planejamento consciente para educação em direitos humanos nessas ações formativas, e de que possíveis abordagens são superficiais e insuficientes para produzirem capacitação efetivamente humanística, interdisciplinar e transformativa. Após diálogo teóricointerdisciplinar, a pesquisa aplicada sugere avanços à educação interdisciplinar em direitos humanos para os conteúdos e as diretrizes curriculares do Conselho Nacional de Justiça brasileiro, especialmente sobre dignidade da pessoa humana, ampla acepção de acesso à justiça, democracia representativa e participativa, cidadania, diversidade, justiça e emancipação social, interação social colaborativa, papel educacional do Poder Judiciário, éticas da alteridade, da responsabilidade com o outro, da paz e neo-humanista. / The study aims to verify the existence of interdisciplinary education on human rights, in basic courses of civil judicial conciliators and mediators, from 24 countries selected on 04 continents, capable of contributing to the construction of a transnational culture of peace, in compliance with the international commitments assumed before Unesco. From international diagnostic, the dissertation aims to propose suggestions for improvement of the guidelines of the Brazilian National Council of Justice for the courses in question, which represent humanistic and interdisciplinary advances. In the methodological course of the empirical exploratory research of mixed methods, adopting the convergent design, the content analysis of Laurence Bardin (2016) is used together with functional comparative law, in the view of Ralf Michaels (2008). The data collection about the organization and content of courses proposals and the related normative covers the 27 courts of justice and the 27 judicial sections in Brazil, as well as samples from 23 other countries (South Africa, Argentina, Australia, Bolivia, Canada, Chile, Colombia, Costa Rica, Scotland, the United States, Spain, France, Wales, Honduras, England, Northern Ireland, Italy, Nigeria, Mexico, Paraguay, Peru, Portugal and Uruguay). At the same time, to deepen the investigation of practical reality, the teaching materials and the development of 14 courses, realized between 2016 and 2017, by the Superior School of the Judiciary of Tocantins and by the Federal Justice Council, were examined ex post facto, as well as the Manual of Judicial Mediation of the Brazilian National Council of Justice. The merger of the results of the comparative content analysis confirms the hypotheses that there is not conscious planning for human rights education in these formative actions, and that possible approaches are superficial and insufficient to produce an effectively humanistic, interdisciplinary and transformative training. After a theoretical-interdisciplinary dialogue, the applied research suggests advances to the interdisciplinary education on human rights for the contents and the curricular directives of the Brazilian National Council of Justice, especially on dignity of the human person, broad acceptance of access to justice, representative and participatory democracy, citizenship, diversity, social justice and emancipation, collaborative social interaction, the educational role of the Judiciary, ethics of otherness, responsibility with the other, peace and neo-humanist.

Made available in DSpace on 2017-07-21T20:31:30Z (GMT). No. of bitstreams: 1 Nei Alberto Salles Filho.pdf: 2695349 bytes, checksum: 4ab714fe7fdafaac1b8fb3bc54c715a6 (MD5) Previous issue date: 2016-03-18 / This paper has as object of research the Education for Peace as an educational component of a Culture of Peace, from the perspective of the Complexity Theory by Edgar Morin. This is a qualitative, exploratory and theoretical research, based on published procedures. The central question of the research, we seek to answer is: What are the theoretical assumptions underlying the Education for Peace, as an educational component of a Culture of Peace, from the perspective of the Complexity Theory by Edgar Morin ? This issue is addressed from supported theoretical questions, such as: a discussion of the Culture for Peace from Edgar Morins´s thoughts, Education for Peace in the context of education in complexity, besides integrated aspects in the constitution of "Five pedagogies of Peace ", consisting of: Education of Human Values, Education of Human rights, Education of Conflicts solving, Education of eco-formation and Education of the Living together. Resulting from these issues, we drew the following research objectives: Build an analytical framework of Education for Peace as a pedagogical way for the Culture of Peace; Discuss the Culture of Peace in relation to the complexity paradigm proposed by Edgar Morin; Relate the Education for Peace to the whole discussion of education in complexity, showing the "seven knowledge for tomorrow's education", proposed by Edgar Morin; Propose an understanding of Education for Peace from the five interconnected components . In this referral, we analyzed the set of six works "Method" by Edgar Morin (2005, 2007, 2008, 2011, 2012, 2013) to understand his world, life, society and education view, which are examined in the sequence of the study. In addition, we analyzed and discussed a theoretical basis for the Education for Peace, especially from the Galtung studies (1994, 2006), Jares (2002, 2007), Rayo (2004) and Serrano (2002). Based on this discussion, the next step of this paper is for the theoretical construction of the "Five Pedagogy of Peace", dealt in their specificity and pedagogical aspects, relating them to the knowledge of education and the perspective of complexity. / Este trabalho tem como objeto de pesquisa a Educação para a Paz como componente educacional de uma Cultura de Paz, sob a perspectiva da Teoria da Complexidade de Edgar Morin. Trata-se de uma pesquisa qualitativa, exploratória, de caráter teórico, baseada em procedimentos bibliográficos. A questão central da pesquisa, que buscamos responder é: Quais os pressupostos teóricos que fundamentam a Educação para a Paz, como componente educacional de uma Cultura de Paz, sob a perspectiva da Teoria da Complexidade de Edgar Morin? Tal questão é tratada a partir de questões teóricas balizadoras, tais como: a discussão da Cultura de Paz a partir do pensamento de Edgar Morin, a Educação para a Paz na perspectiva da educação na complexidade, além de aspectos integrados na constituição das “Cinco Pedagogias da Paz”, constituídas por: Pedagogia dos Valores Humanos, Pedagogia dos Direitos Humanos, Pedagogia da Conflitologia, Pedagogia da Ecoformação e Pedagogia das Vivências/Convivências. Decorrente destas questões, traçamos os seguintes objetivos da pesquisa: Construir um referencial de análise da Educação para a Paz como caminho pedagógico da Cultura de Paz; Discutir a Cultura de Paz na relação com o paradigma da complexidade proposto por Edgar Morin; Relacionar a Educação para a Paz ao conjunto da discussão sobre a educação na complexidade, evidenciando os “sete saberes para a educação do futuro”, propostos por Edgar Morin; Propor um entendimento da Educação para a Paz a partir de cinco componentes interconectados, as “Cinco Pedagogias da Paz”. Neste encaminhamento, analisamos o conjunto de seis obras “O Método”, de Edgar Morin (2005, 2007, 2008, 2011, 2012, 2013) para entender sua perspectiva de mundo, vida, sociedade e educação, que são examinadas na sequência do estudo. Além disso, analisamos e discutimos uma base teórica para a Educação para a Paz, especialmente a partir dos estudos Galtung (1994, 2006), Jares (2002, 2007), Rayo (2004) e Serrano (2002). Com base nesta discussão, o próximo momento do trabalho é destinado à construção teórica das “Cinco Pedagogias da Paz”, tratadas em suas especificidades e aspectos pedagógicos, relacionando-as aos saberes da educação e à perspectiva da complexidade.

Made available in DSpace on 2016-03-15T19:43:01Z (GMT). No. of bitstreams: 1 Luis Henrique Beust - EAHC2006.pdf: 1468553 bytes, checksum: 0b1bab36dcb4bfab15d9a6293929a4a6 (MD5) Previous issue date: 2006-08-14 / Fundo Mackenzie de Pesquisa / The present work makes a case for the relevance of Albert Einstein and Sigmund Freud s exchange on war and peace for current efforts towards establishing a Culture of Peace as designated by the UN/UNESCO International Decade for a Culture of Peace (2001-2010). Two open letters exchanged between Einstein and Freud in 1932 served as the principle source for this investigation. In these letters exchanged under the auspices of the International Committee on Intellectual Cooperation of the League of Nations Einstein and Freud describe their rationale regarding the causes of war and the possible paths which might lead to the establishment of a lasting peace between the Nations. This paper analyzes the perspectives of Einstein and Freud in relation to war and peace in light of the theoretical framework given by Norberto Bobbio s characterization of the contemporary modes of pacifism ( paths to peace ). In spite of the fact that seventy years have passed since Einstein and Freud discussed their views on war and peace and notwithstanding the fact that some of Freud´s thinking has been challenged since, the author concludes by suggesting that the exchange between Einstein and Freud is directly in line with, and contributes towards, current efforts to promote a Culture of Peace particularly regarding their shared view that war is not intrinsic to human nature and therefore can be eliminated. In retrospect, the contribution that Einstein and Freud can make towards the goal of establishing a Culture of Peace stems as much from their exchange as it does from the fact that these two thinkers have become icon figures of the 20th century. / O presente trabalho busca situar a relevância das idéias de Albert Einstein e de Sigmund Freud sobre a guerra e a paz para os esforços contemporâneos de construção de uma Cultura de Paz, conforme postulados pela ONU/UNESCO para a Década Internacional da Cultura de Paz (2001-2010). Como corpus para esta investigação, tem-se as duas cartas-abertas que Einstein e Freud trocaram entre si em 1932 - sob os auspícios do Instituto Internacional de Cooperação Intelectual da Liga das Nações - nas quais apresentavam suas visões sobre as causas da guerra e os possíveis caminhos para o estabelecimento de uma paz definitiva entre as nações. Os postulados de Einstein e de Freud sobre a guerra e a paz são analisados à luz da categorização contemporânea das formas de pacifismo ( as vias da paz ) elaborada por Norberto Bobbio. Conclui-se que as idéias apresentadas por Einstein e Freud, apesar de passados setenta anos de sua redação, ainda se mantêm relevantes na contemporaneidade, apesar de alguns dos pressupostos, especialmente de Freud, terem sofrido desgaste com o passar do tempo. Argumenta-se que suas contribuições são especialmente relevantes para fortalecer a idéia fundamental por trás dos esforços de educação por uma Cultura de Paz, qual seja, de que a guerra não é intrínseca à natureza humana, e que, portanto, pode ser eliminada. Em retrospectiva, percebe-se que a contribuição que Einstein e Freud podem prestar à Cultura de Paz advém tanto de suas idéias quanto do fato de terem se tornado figuras icônicas da cultura do século XX.

Essa dissertação tem como objetivo geral apresentar a importância da Cultura da Paz examinando o sermão do Monte em harmonia com os Pilares da Bioética e suas contribuições para a promoção da Cultura da Paz. A Educação como um instrumento próprio na divulgação e promoção da Cultura da Paz e a religião como forte aliada da ciência na propagação da paz. Os objetivos específicos são: Apresentar o Movimento Mundial da Cultura da paz; Contribuir com o estudo sobre o Sermão do Monte e os pilares da Bioética na promoção da Cultura da Paz; Refletir sobre função da escola como um local propício para a implantação da cultura da Paz sem esquecer de seus desafios mantendo a esperança e a fé em dias melhores. Apresentar alguns desafios da escola de hoje e as possíveis saídas para as crises da contemporaneidade sobre a escola. A dissertação é dividida em três capítulos. O primeiro versa sobre a Cultura da paz. O segundo sobre a contribuição da religião especificamente cristã através do Sermão do Monte proferido por Jesus Cristo e os Pilares da Bioética. Por último, A escola como espaço propício a implantação da cultura da paz. Dialogamos dentre outros com: Boff, Dreyfus, Nascimento, Engelmann, Milani, Dias, Noleto, Rodrigues, Sinner, Waiselfisz, Barchifotaine, Beauchamp, Brakemeier, Comte-Sponville Cescon e Nodari, Delors, Sales, Gadoti, Estáquio, Martin Lutero, Boock, DAmbrósio, Lück, Aranha, Almeida, Chalita, Paulo Freire. A metodologia empregada é a bibliográfica, pesquisando em toda literatura pertinente, abrangendo várias áreas do conhecimento como também, outros meios de informação a respeito do tema que abarque toda bibliografia já tornada pública, desde publicações avulsas, boletins, jornais, revistas, livros, pesquisas, monografias, teses, etc. Utilizei, onde apropriado, meios de comunicação orais: rádio, gravação em cd e áudio visual: filmes e televisão. Portanto, essa pesquisa busca, em um primeiro momento, verificar por meio de pesquisa bibliográfica e da interlocução entre religião e educação fundamentar teoricamente a possibilidade de mudança de comportamento entre os agentes escolares, desde a direção até o porteiro, Certamente, essa paz que desejamos é um reflexo da construção de valores como bondade, justiça, equidade, humildade. O espaço escolar pode tornar-se um local propício para a promoção de Cultura de Paz tendo como meta Educar para a Paz. / This thesis has as its general goal to present the importance of the Culture of Peace examining the Sermon on the Mount in harmony with the Pillars of Bioethics and their contributions to the promotion of a Culture of Peace. And Education as an appropriate instrument in divulging and promoting a Culture of Peace with religion as a strong ally of science in the propagation of peace. The specific goals are: to present the World Movement of a Culture of Peace; contribute to the study of the Sermon on the Mount and the pillars of Bioethics in the promotion of the Culture of Peace; reflect on the role of the school as a propitious space for the implantation of a Culture of Peace without forgetting its challenges while maintaining hope and faith in better days; to present some of the challenges of the school today and possible ways out of the crises of contemporaneity within the schools. The thesis is divided into three chapters. The first deals with the Culture of Peace. The second is about the contribution of religion, specifically the Christian religion, through the Sermon on the Mount proffered by Jesus Christ, and the Pillars of Bioethics. And the last deals with the school as a propitious space for the implantation of a culture of peace. We dialogued with: Boff, Dreyfus, Nascimento, Engelmann, Milani, Dias, Noleto, Rodrigues, Sinner, Waiselfisz, Barchifotaine, Beauchamp, Brakemeier, Comte- Sponville Cescon and Nodari, Delors, Sales, Gadoti, Estáquio, Martin Lutero, Boock, DAmbrósio, Lück, Aranha, Almeida, Chalita, Paulo Freire. The methodology used was bibliographic, researching in all the pertinent literature, ranging over various areas of knowledge, as well as in other means of information regarding the theme which covers all the bibliography already made public, from sporadic publications, bulletins, newspapers, journals, books, to other research, monographs, theses, etc. Where appropriate I used oral means of communication: radio, CDs and audio visuals: films and television. Therefore this research seeks to, in the first moment, theoretically substantiate, through bibliographic research and through the interlocution between religion and education, the possibility of behavioral change among school agents, from the head staff to the door keeper. Certainly, this peace which we desire is a reflection of the construction of values such as kindness, justice, equity, humility. The school space can become a propitious space for promoting a Culture of Peace as the goal of Educating for Peace.

Submitted by Marcia Bacha (marcia.bacha@fgv.br) on 2012-05-07T19:58:51Z No. of bitstreams: 1 Andreia Teixeira Moret Pacheco.pdf: 728867 bytes, checksum: 4afdddb7962616b1bfc8c4cdbcbd35a9 (MD5) / Approved for entry into archive by Marcia Bacha (marcia.bacha@fgv.br) on 2012-05-07T19:59:01Z (GMT) No. of bitstreams: 1 Andreia Teixeira Moret Pacheco.pdf: 728867 bytes, checksum: 4afdddb7962616b1bfc8c4cdbcbd35a9 (MD5) / Made available in DSpace on 2012-05-07T19:59:09Z (GMT). No. of bitstreams: 1 Andreia Teixeira Moret Pacheco.pdf: 728867 bytes, checksum: 4afdddb7962616b1bfc8c4cdbcbd35a9 (MD5) Previous issue date: 2012-03-30 / O presente trabalho tem por finalidade estudar a Justiça Restaurativa como uma alternativa a pena de prisão e sua utilização pelo Poder Judiciário. O trabalho foi realizado pelo modelo plan francês, desenvolvido em duas partes, uma parte teórica e uma prática; cada uma das partes foi dividida em dois capítulos. Na parte teórica, no primeiro capítulo foi estudada a justiça restaurativa, seus conceitos e peculiaridades, além de sua contextualização no universo jurídico. No segundo capítulo foram estudados os institutos da mediação e da conciliação, bem como à aproximação dos referidos institutos da justiça restaurativa. Na segunda parte, a prática; primeiramente abordamos o Projeto de Lei nº 7006/2006, que visa introduzir a Justiça Restaurativa em nosso sistema penal de forma institucionalizada e a Resolução nº 125 do Conselho Nacional de Justiça (CNJ). No segundo capítulo analisamos os programas de justiça restaurativa existentes no Brasil, a criação dos Núcleos de Mediação pelo Tribunal de Justiça do Estado do Rio de Janeiro; mapeamos a justiça restaurativa no Estado do Rio de Janeiro e não identificamos nenhum projeto em andamento. E por fim analisamos os indícios da Justiça Restaurativa existentes no Juizado Especial Criminal (JECRIM) da Barra da Tijuca, onde esse tipo de procedimento não existe de forma estruturada. Não existe um programa que dê aporte a prática, sendo utilizada, quando possível, como mais um instrumento para resolução dos conflitos, por meio da mediação penal. / The present work intends to study the restorative justice as an alternative to the imprisonment and its use by the Judiciary. The work has been done by the French model plan developed in two parts, one theoretical and one practical; each part was divided in two chapters. In the first chapter of the theoretical part, we studied the restorative justice, its concepts and peculiarities, besides its context in the legal universe. In the second chapter we studied the mediation and the conciliation as well as its approximation with the restorative justice. In the second part, the practical one, at first, we discussed the law project n° 7006/2006 that aims to introduce the restorative justice in our penal system in an institutionalized way and the resolution nº 125 of the National Council of Justice (CNJ).In the second chapter of the practical part we analyze the programs of restorative justice existent in Brazil, the creation of a Mediation Center by the Court of Justice of Rio de Janeiro; we map the restorative justice in the State of Rio de Janeiro and we could not identify any project in course. At last we analyze the traces of restorative justice that exist in the Special Criminal Court (JECRIM) in Barra da Tijuca- Rio de Janeiro, where this kind of procedure exists in a non structured way. There isn’t a program that contributes with the practice, being used, when possible, as an additional tool to the conflicts resolutions, by the penal mediation.

Made available in DSpace on 2014-06-11T19:26:20Z (GMT). No. of bitstreams: 0 Previous issue date: 2008-09-30Bitstream added on 2014-06-13T20:34:15Z : No. of bitstreams: 1 izzo_rc_me_fran.pdf: 1079975 bytes, checksum: a8b8ea02dad822c12c2db1b1ef3c8777 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O objetivo desta pesquisa é analisar a concepção e a conformação da cultura da paz, enquanto conceito e programa de ação das Nações Unidas, no cenário internacional da década de 1990, e o significado do referido conceito frente à axiologia da paz. Os anos de 1989, que simboliza o término da Guerra Fria, e o de 2001, com a declaração da “guerra ao terrorismo”, pelo presidente dos Estados Unidos, demarcam o período delineado para a análise desenvolvida, pois permitem a configuração de um período com características semelhantes no que concerne ao predomínio da cooperação internacional e da multilateralidade, à recorrência de grandes conferências internacionais, no âmbito das Nações Unidas, e de reformulações teóricas e práticas no mandato das operações de paz, ensejando um ambiente normativo propício para a criação do conceito e do programa cultura da paz, conforme constatado. Quanto à análise do conceito de cultura da paz frente aos demais significados da paz, empreende-se, nesta pesquisa, análises histórico-analíticas que abrangem desde a concepção tradicional de paz enquanto ausência de guerras, quanto uma análise pormenorizada do conceito de cultura da paz / The objective of this research is to analyze the conception and the conformation of culture of peace as a concept and action programme of the United Nations, within the international scene during the 1990s, and the meaning of such concept regarding the axiology of peace studies. The years of 1989 – considered a symbol of the end of the Cold War – and 2001 – with the declaration of “war on terrorism” by the president of the United States – are the historical references for this research due to some particular characteristics of the period of time between these two years. Such period of time can be described as a decade when international cooperation and multilateratelism were predominant in the international system, when worldwide international conferences within the United Nations regularly occurred and when there were major alterations regarding the mandate and practices in peace operations. All these facts generated a period that can be described as a normative environment, in which the concept and the action programme on culture of peace could be developed. The concept of culture of peace is therefore analyzed in a historical-analytical framework that made it possible to consider from the traditional perspective of peace – as the absence of wars – to the meaning of culture of peace

This study aims at researching how a sustainable culture of peace can be built through civic engagement in the Abkhaz-Georgian post-conflict context. It does so by learning from locally based NGOs, working for a culture of peace in areas affected by the Abkhaz-Georgian armed conflict which occurred 1993 to 1994. The studied NGOs work for different components within a Culture of Peace such as; women’s rights, peace building, social and economic development, democratic participation and human rights. In order to answer the research question following sub questions are answered: •What can we learn from the experiences of the studied organizations’ participatory communication for social change? •How has the culture of communication in the Abkhaz-Georgian post conflict context been affecting the participatory communication for social change for the different organizations?The method to collect data to the research has been through a field study in Abkhazia and outside its border on the Georgian side, in the city Zugdidi which is the closest city to the Abkhazian border. Participatory observations and interviews with representatives from the different organizations working for a culture of peace were conducted during two and a half months. The theoretical framework used for the study consists of three theories. The first is the theory of “Culture of Peace”, used to analyze how the studied NGOs are working for a culture of peace. The second is the theory “participatory communication for social change” which is used to analyze the work of the studied organizations in order to know how they work for sustainable civic engagement. Lastly, the theory used to look at how the Abkhaz-Georgian post-conflict context is affecting the communication, is the theory “culture of communication”. The findings of the research present solutions of how to practice participatory communication to build a culture of peace in a post-conflict context. However, the research also discovers how certain public values and views in a post-conflict context can hinder effective work through participatory communication as well as ways of overcoming these challenges.

Even if the messiness of peacebuilding has been recognized for some time, peacebuilding has still been viewed as quite linear, meaning there’s a transition from war to peace and that peacebuilding is a phase. Recently, other voices have been raised claiming we need a paradigm shift and to stop seeing peacebuilding as linear and instead see it as a never-ending constantly adapting practice. The question then arises, if it is possible to distinguish that peacebuilding connected to a specific conflict ends at some point and if society adapts to conduct peacebuilding for new tensions within society. That is what this thesis aims to find out, and it does so by mapping the activities of the civil society in a post-conflict country, as civil society constitutes an excellent indicator of what kind of peacebuilding is being done. The case studied is El Salvador, which ended a 12-year-long civil war with a peace agreement in 1992. The activities are mapped with the help of a framework for analyzing civil society peacebuilding. The study concludes that much of the peacebuilding activities connected to the civil war seem to have ended, except for when it comes to the rights of people who became disabled by the civil war, as well as trauma treatment activities addressing trauma from the civil war. Civil society also shows certain adaptation to the gang violence, by addressing it with trauma treatment activities and activities aiming at building a culture of peace.