There is an ongoing theme within the field of peace conceptualisation to create and to add to the meaning of peace. This has caused a fragmented field with over 130 conceptualisations. As we move forward, it isthus necessary to review whether the methods utilised to measure peace are suitable in the ever changing contexts of today. Studies investigating levels of peace or types of peace are as important now as theywere before and as they will be in the future. As the world becomes more interconnected and complex in its actions, and as more conflicts emerge, it is important that those involved, both directly and indirectly, understand what to strive for and how far away from that goal they are. Thus, it is extremely important to examine to what extent the measuring systems of peace and adjacent topics today reflect peace. This study examines current methods of measuring peace and adjacent topics through the lens of Johan Galtung’s violence triangle and his positive and negative peace dichotomy. Through a qualitative approach, this study aims to review whether how peace is measured today applies to a broader framework of peace and, if not, what changes could be made to enhance the portrayal of peace in today’s society. In this research, five measuring systems were examined, evaluated and discussed (the Global Peace Index, the Positive Peace Index, the Freedom in the World Index, the Human Rights Index and the Human Freedom Index). They were all found to be lacking depth and width. This was especially apparent within the peace-focused indices, which, when looked at together with the rest of the systems, does not hinder a larger understanding of peace, but separately it does. All in all, the two indices focused on freedom seem to be the most peace-related based on the framework employed. These findings showcase the need to re-evaluate how peace is measured to ensure that what is perceived as peace and peacefulness accurately portray both.

Contributing to a fairly new discipline in the region, this study investigates the objectives, contents, design, approaches, strategies and methodologies involved in a Peace Education initiative called The Young Peace Ambassador Program (TYPAP), which is being implemented in East Africa and the Horn of Africa. The aim of the study is to outline the nature, causes and consequences of conflict and violence in northern Kenya and Somalia by looking at the way in which peace education can help build a culture of peace in northern Kenya and Somalia. Accordingly, the consistency of TYPAP with peace education principles, its impact according to interviewees and how far it has met its own objectives were assessed. Thus, using a qualitative case study methodology employing content analysis, interviews and observations, this dissertation shows that TYPAP a multifaceted peace education initiative working with local partners – has potential not just for creating awareness of peace issues, but also for cultivating the seeds of a culture of peace. Following Galtung’s theories, the dissertation also indicates that it is not just “structural violence”, but also the deeper symptoms of “cultural violence”, that we may need to address in taking the region forward in the coming years. / Educational Studies / M. Ed. (Philosophy of Education)

Asymmetrical conflicts and power relations between extractive industries and Indigenous groups often have devastating consequences for Indigenous peoples. Many Indigenous groups are struggling to maintain their lands as Indigenous perspectives on connection to Country are frequently undervalued or dismissed in favour of extractivist ideologies. While this conflicted interface has been researched in various parts of the world, studies exploring conflicts and power relations with extractive industries from Indigenous perspectives are few. This thesis is an international comparison aiming to illuminate situations of conflict and asymmetrical power relations caused by extractivism on Indigenous lands from new viewpoints. By drawing on two single case studies, the situations for Laevas reindeer herding Sami community in northern Sweden and Adnyamathanha Traditional Owners in South Australia are compared and contrasted. Yarning (a form of interviewing) is used as a method for data collection and in order to stay as true as possible to the research participants’ own words a number of direct quotes are used. The analysis employs peace researcher Johan Galtung’s concepts of cultural and structural violence as analytical tools to further explore the participants’ experiences of interactions with extractive industries and industrial proponents, including governments. In addition, the thesis introduces the concept of extractive violence as a complement to Galtung’s model. Extractive violence is defined as a form of direct violence against people and/or animals and nature caused by extractivism, which predominantly impacts peoples closely connected to land. The concepts of structural and cultural violence are understood as unjust societal structures and racist and discriminating attitudes respectively. A number of main themes could be identified in the research participants’ narratives. However, the most prominent on both continents was connections to Country and the threat that extractive violence posed to these connections. The results show that although the expressions of cultural, structural and extractive violence experienced by the two Indigenous communities varied, the impacts were strikingly similar. Both communities identified extractive violence, supported by structural and cultural violence, as threats to the continuation of their societies and entire cultures. Furthermore, the results suggest that in order to address violence against Indigenous peoples and achieve conflict transformation, Indigenous and decolonising perspectives should be heard and taken into account. / Konflikter och maktrelationer mellan utvinningsindustrier och urfolksgrupper får ofta förödande konsekvenser för urfolken. På grund av assymetriska maktförhållanden mellan urfolk och majoritetssamhällen som råder på de flesta ställen i världen utsätts många urfolk systematiskt för rättighetskränkningar. Många urfolksgrupper kämpar idag för att bevara sina marker eftersom urfolks perspektiv och kopplingar till marken ofta förminskas eller ignoreras när de står i motsättning till extraktiva ideologier. Även om extraktivism och påverkan på urfolk och urfolksgrupper varit fokus för tidigare studier saknas forskning som utgår från urfolkens perspektiv. Denna avhandling är en internationell jämförelse med syfte att, från nya synvinklar, belysa konfliktsituationer och asymmetriska maktrelationer som orsakats av extraktivism på urfolks marker. Avhandlingen jämför och kontrasterar två fallstudier som utförts med Laevas č earru (sameby) i norra Sverige och Adnyamathanha-folket i delstaten South Australia. I fallstudien som utförts tillsammans med Laevas č earru ingår en grupp av totalt sex forskningsdeltagare, fyra män och två kvinnor. Det var dock framför allt två forskningsdeltagare som intervjuades med anledning av den konfliktsituation mellan Laevas č earru och gruvbolaget LKAB, som står i fokus för artikel I i avhandlingen. I den australiska fallstudien, som utförts tillsammans med Adnyamathanha-folket, ingår en grupp av sju forskningsdeltagare bestående av fyra kvinnor och tre män. Denna studie, artikel II, behandlar Adnyamathanhafolkets kamp mot de australiska och sydaustraliska regeringarnas förslag om att inrätta kärnavfallsdepåer på Adnyamathanhas marker. För att inhämta material användes yarning (en typ av intervjumetod) och för att återge forskningsdeltagarnas ord så rättvisande möjligt inkluderades ett antal direktcitat i texterna. För att möjliggöra en mer djupgående analys av forskningsdeltagarnas upplevelser av konflikter med utvinningsindustrier och förespråkare för extraktivism, inklusive regeringar och stater, användes Johan Galtungs modell, känd som Galtungs våldstriangel, som analysverktyg. Galtungs modell innefattar strukturellt, kulturellt och direkt våld. Direkt våld definieras som fysiskt våld eller hot om fysiskt våld, strukturellt våld utgörs av orättvisa och diskriminerande samhällsstrukturer och kulturellt våld är de attityder som får det strukturella och således även det direkta våldet att te sig legitimt. Föreliggande avhandling introducerar även konceptet extraktivt våld som ett komplement till Galtungs modell där xvi det ersätter direkt våld. Jag definierar extraktivt våld som en typ av direkt våld mot människor och/eller djur och natur orsakat av extraktivism som framför allt påverkar människor med starka kopplingar till sina marker. Extraktivism förstås här som alla typer av aktiviteter som extraherar stora mängder av resurser från marker och människor, exempelvis gruvdrift, skogsbruk, fiske, lantbruk och turism. I forskningsdeltagarnas utsagor identifierades ett antal nyckelteman. Dessa teman uppvisade både likheter och skillnader beroende på deltagarnas olika situationer och förutsättningar. Det mest framträdande temat på båda kontinenterna var dock ”connection to Country” eller kopplingar till marken. Båda grupperna beskrev hur marken och deras förhållande till den innefattade historia, kunskap, traditioner och kultur. För Adnyamathanhagruppen var det mest centrala att rädda och bevara heliga platser som hotas av extraktivism och för Laevas č earru sågs renskötseln och bevarandet av markerna för renarnas skull som det mest väsentliga. Avhandlingens resultat visar att även om de former av kulturellt, strukturellt och extraktivt våld som forskningsdeltagarna upplevde varierade, var effekterna av våldet slående lika. Båda grupperna identifierade extraktivt våld, understött av strukturellt och kulturellt våld, som hot mot fortlevnaden av deras samhällen och kulturer. Resultaten pekar även på vikten av att urfolkens perspektiv inkluderas och blir hörda om konflikttransformering mellan utvinningsindustrier och urfolk ska kunna uppnås.

Contributing to a fairly new discipline in the region, this study investigates the objectives, contents, design, approaches, strategies and methodologies involved in a Peace Education initiative called The Young Peace Ambassador Program (TYPAP), which is being implemented in East Africa and the Horn of Africa. The aim of the study is to outline the nature, causes and consequences of conflict and violence in northern Kenya and Somalia by looking at the way in which peace education can help build a culture of peace in northern Kenya and Somalia. Accordingly, the consistency of TYPAP with peace education principles, its impact according to interviewees and how far it has met its own objectives were assessed. Thus, using a qualitative case study methodology employing content analysis, interviews and observations, this dissertation shows that TYPAP a multifaceted peace education initiative working with local partners – has potential not just for creating awareness of peace issues, but also for cultivating the seeds of a culture of peace. Following Galtung’s theories, the dissertation also indicates that it is not just “structural violence”, but also the deeper symptoms of “cultural violence”, that we may need to address in taking the region forward in the coming years. / Educational Studies / M. Ed. (Philosophy of Education)

This study aims at exploring the connections between nonviolence and sustainability in two cases. The relationship between nonviolence and sustainability is identified and discussed in light of the theories on nonviolence of Johan Galtung and theories of the ethical framework of ecocentrism. The theories are positioned in contrast to the two cases Swedish Muslims for Peace and Justice and The Sámi Parliament that are explored with connections to nonviolence and sustainability. The notion of peace and nonviolence and sustainable development is a relatively unexplored territory. So, through the first analysis of the two cases, I found three concepts of knowledge, cooperation and environment that appeared relevant. Therefore, I did my analysis with focus on these three concepts as helpful tools for the analysis and further discussion. These were used throughout the work in the study, in the light of the theories and vice versa, the material was then accessible. Then I could read between the lines and make the connections between nonviolence and sustainability, more explicit. The first conclusion made from this study is that nonviolence and sustainability are two realms that can and should be understood in terms of each other. Nonviolence and sustainability are both highlighted by understanding them in relationship to each other. There is a need to promote long-lasting peace. We also need to consider both people and nature to reduce our environmental footprints. We need to consider needs for all living beings, including nature. The study also concluded with a need for knowledge and cooperation to fight against structural and cultural violence. Furthermore, there is need to consider the earth and people, everything, and everyone in cooperation in the communal struggle´s, with focus on sustainable peace at every level of society.

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This study presents a conceptual and theoretical framework for peace building and restorative action in the Arctic Barents Region where the Sami of the Scandinavian region live. Based on Johan Galtung´s theory of peace, the study approaches the issue of peace building and restorative action by considering the history of colonialism and the meaningful lessons drawn from it as a pedagogic field and with human development as the goal. Central to this imperative is the issue of cognitive justice. The study explores the peace potential in including indigenous knowledge systems and the ethics embedded in them in the developmental discourse going forward. The word “ethics” is explored within this imperative, with the study arguing that developing an ethical rationality compatible with the goal of peace and human development in this context is not primarily about the mastering of rules and principles or adjusting to modernity´s mores but about something far more fundamental, namely, the work of re-establishing the esteem for the Other – the very fundamental condition of human community – in a context in which respect for the intrinsic value, dignity and individual autonomy of others and therein their active participation in the world, are under severe strain. The remote space that is devoted to this fundamental relation with the Other in today's leading moral-philosophical discourse thus stresses the need to open up new “cognitive spaces” so that wisdom may emanate more freely from non-western traditions in order to expand the range of ethical rationality. This argument is supported by hermeneutical theory, especially that of Gadamer, the core of which is that communicative acknowledgement of the Other must be based exclusively on the Other’s premises, where the world of the Other is prioritised as the key for understanding oneself. The arbitrative lesson of hermeneutics is that true comprehension is not possible by evading the Other. It is at this point that Levinas’ analysis of the “face” becomes central: The Other is experienced “face-to-face”, meaning “without horizons” and refers to an experience before my will and freedom and which implies that I transcend myself when I acknowledge my responsibility for my Self as the responsibility for the Other. The study concludes that building peace by restoring indigenous systems of trust and hospitality is vital in any attempt to cope with current difficulties and for moving forward in a restorative paradigm. / Educational Studies / D. Ed. (Philosophy of Education)

The Narungga are the Aboriginal people of Yorke Peninsula, South Australia. This thesis explores cross-cultural encounters and relations between the Narungga and Europeans in the nineteenth century. Contemporary Narungga people, hoping to learn about the lives of their forebears, instigated this research. The Narungga have not previously been the focus of serious historical or anthropological investigation. This thesis therefore fills a significant gap in the historiography. This thesis seeks to re-imagine the past in a way which is empathetic and realistic to Narungga people who lived in the nineteenth century. To understand the impact of the arrival and permanent settlement of Europeans upon the lives of the Narungga, it is necessary to look closely at the cultural systems which orientated and encompassed both the Narungga and the newcomers. The two groups impacted on and shaped the lives of the other and neither can be looked at in isolation. This work has been inspired by the writings of historical anthropologists and ethno-historians. The findings of anthropologists, linguists, geographers, botanists and archaeologists are drawn upon. First hand accounts which provide graphic and immediate depictions of events have been closely analysed. The primary sources that have been examined include local and Adelaide newspapers, official correspondence between settlers, police, the Protector of Aborigines, the Governor and the Colonial Secretary, and private letters, diaries, paintings, photographs and sketches. The archives continuously reveal great injustices committed against the Narungga, and this thesis does not seek to minimize the brutality of ‘white’ settlement nor the devastating outcomes of British colonialism on the Narungga. But the records also reveal the majority of Narungga people living in the nineteenth century were not helpless victims being pushed around by autocratic pastoralists or disengaged bureaucrats. On Yorke Peninsula in the nineteenth century, the future was unknown; the Narungga were largely able to maintain their autonomy while Europeans were often in a vulnerable and dependent position. The Narungga were active agents who adapted to and incorporated the new circumstances as they were able and as they saw fit. Rather than living in a closed or static society, the Narungga readily accommodated and even welcomed the Europeans, with their strange customs and exotic animals, plants and goods. The Narungga responded to the presence of Europeans in a way which made sense to them and which was in keeping with their customs and beliefs. / http://proxy.library.adelaide.edu.au/login?url= http://library.adelaide.edu.au/cgi-bin/Pwebrecon.cgi?BBID=1339729 / Thesis (M.A.) - University of Adelaide, School of History and Politics, 2008

In post-conflict settings real and imagined boundaries do a great deal to determine who is inside and who is outside of state-based narratives of peace and prosperity. Based on case studies in Rwanda and Northern Ireland, I provide an analysis of the post-conflict periods and the impact of neoliberal-styled governance on the dynamics of power. I argue that as power shifted, ‘peace’ also entailed a general social pacification, and prosperity equated to greater private profit. However, top-down social engineering has not contained the entire field of social struggle. I examine micro-level interventions taking place on the margins of mainstream discourse that trouble the moralizing state-narratives that seek to legitimate structural violence. Such spaces facilitate alternative values and practices that contribute to sustained social and cultural resilience, as well as forms of resistance. Post-conflict Rwanda and Northern Ireland have been impacted by both coercive and consensual forms of social engineering. In Rwanda, state-based framework laws and forceful regimes of local implementation rely on stark contingencies of reward and punishment to shape and control behaviour in the public sphere. In Northern Ireland, the power-sharing structure of the Belfast Agreement has reinforced ethnic politics, while depoliticizing and instrumentalizing civil society in support of its neoliberal policies. I present ethnographic research and interviews conducted with community organizations in Northern Ireland (Ikon) and Rwanda (Student Association of Genocide Survivors - AERG) that demonstrates how alternative discourses and practices are emerging in the cracks of these top-down systems. I explore Ikon’s use of creative performances and radical theology to create socially resonant cultural spaces that function as temporary autonomous zones. These TAZs unsettle aspects of individual identity while intentionally seeking to destabilize mainstream power dynamics. Unlike Ikon, AERG faces greater public scrutiny and higher political stakes. They demonstrate an adherence to the dominant social script in the public sphere, while exhibiting micro- level agency through trauma healing, and material support in private day-to-day practices. AERG’s performance in the public sphere creates temporary spaces of encounter that exceed the boundaries of official discourse, making their alternative presence felt while remaining illegible to the dominant surveillance frameworks. / Thesis (Ph.D, Cultural Studies) -- Queen's University, 2014-06-02 11:02:09.033

This applied social sciences case study examines the efficiency of the ‘Yumbe Local Action Plan on Women, Peace, and Security’ in addressing the perceived and experienced adversities of women refugees in the Bidibidi refugee settlement, Uganda. This is done by collecting data from the Bidibidi settlement through interviews and discussions with the refugee and host population, as well as with relevant organizations and governmental actors. The findings have been contrasted with a document analysis of the Yumbe Local Action Plan and identifies significant deviances between the challenges faced by women refugees and the objectives outlined in the action plan. These deviances include particular exposure to direct, sexual, and structural violence as a result of limited access to resources in the settlement, such as food and water, coupled with interventions resembling the criticized ‘Women in Development’-paradigm, and a constrained political will for action. This study recommends policymakers of the action plan to enhance collaboration among stakeholders, address the structural factors contributing to women’s inequality, and strengthen evaluation and legal mechanisms in place to bridge the identified gap between policy and practice.