United Nations (UN) peacekeeping operations are regularly evaluated and critiqued by both scholars and policy-makers, however this scrutiny is commonly restricted to program- and project-level effects. This neglects the unique impacts that emerge from the individuals who populate interventions and those they encounter in conflict-affected communities. The objective of this research is to place these individuals, and their actions and relationships, at the centre of analysis and investigate their impacts independent of, or distinct from, program-level effects. Through the case study of south Lebanon and the United Nations Interim Force in Lebanon (UNIFIL), this dissertation explores the social and physical spaces that connect peacekeepers and Lebanese individuals in the course of their everyday lives and actions. Through the theoretical lenses of cultural peacebuilding and hybridity, I conceptualize the meaning of these relationships to the individuals involved, to the UNIFIL mission, and to peace at a broader level. This political ethnography undertakes a complex, relational approach to understanding intervention impacts and effectiveness, thereby 'peopling' a UN peacekeeping operation. Based on original empirical data consisting of 82 ethno-biographical interviews with Lebanese individuals and UNIFIL veterans, alongside 14 months of participant and field observation, I argue that Lebanese people agentially transform superficial, formal encounters with peacekeepers into substantial, impactful relationships through the Lebanese culture of hospitality. In informal, private and local spaces and contexts, 'thick' identities are enacted and cultural exchange occurs, which transforms and hybridizes the knowledges and identities of both peacekeepers and Lebanese people. Through this process of hybridization, interlocutors emerge who facilitate the connections of others in their social networks and function as bridges across the international-local divide. This hybridization augments UNIFIL's access to local knowledge, which improves local support and operational effectiveness. Further, the relationships and connections between peacekeepers and Lebanese people contribute to the restoration or amelioration of Lebanese human identity needs, which are threatened by the conflict with Israel and the ways in which it intersects with intrastate tensions. This constitutes incremental change productive to complex pathways toward peace in south Lebanon.

This thesis undertakes a critical approach to understanding the role of media within the responsibility to protect doctrine framework. The purpose of this work is to respond to the following main two questions: Are there non-violent means that can be applied within the context of the responsibility to protect, Pillar III in particular? Does the conceptualisation of the responsibility to protect and the role assigned to the media prevent or facilitate the application of non-violence to the resolution of humanitarian crises, such as genocide, ethnic cleansing, war crimes and crimes against humanity? In order to investigate the above research questions, it adopts a nuanced Social Constructionist perspective, through which the social function of the media is highlighted. This is achieved through the application of Critical Discourse Analysis, which allowed critical engagement with the semantic position of ‘media’, ‘dialogue,’ and ‘non-violence’ within the founding documents published by the International Commission on Intervention and State Sovereignty and the United Nations that developed the concept of the responsibility to protect between 2001 and 2018. Finally, the work explored how the responsibility to protect has been discussed in selected media outlets that are reflective of two different approaches to journalism, whose underpinning principles differ substantially: mainstream and peace journalism. By adopting the same methodological approach and applying it to the case of the NATO intervention to Libya in 2011 this section of this thesis critically investigated whether there is a difference in their discourse, and, if so, what this difference is.