Yes / In human societies there will always be differences of views and interests. But the reality today is that we are all interdependent and have to coexist on this small planet. Therefore, the only sensible and intelligent way of resolving differences and clashes of interests, whether between individuals or nations, is through dialogue. The promotion of a culture of dialogue and nonviolence for the future of mankind is thus an important task of the international community. (His Holiness the Dalai Lama, in a speech to the “Forum 2000″ Conference, Prague, Czech Republic, September 4, 1997)

Yes / The purpose of a systematization is threefold. It is first and foremost a tool for self reflection and critical analysis by participants of a process. Secondly, it enables participants to adjust and plan better for the future, learning from past mistakes and problems. And finally, it informs non-participants and hopefully encourages them to get involved. Lisa Cumming has worked with these goals in mind to produce this systematization of a six year experiment in how a University can share concerns and pool skills with local communities to help build a better place for working and living. She has been assisted by many people who have come in and out of the PPC as their time and inclination permits over the years. In the appendix we have only listed the members of our steering and now advisory committees. Many others have nurtured this process on its way and created lively and sometimes tense debates about the role of the PPC. We thank them all for their contributions. Readers will note that this systematization is open and self critical. The PPC did not set out to solve the problems of Bradford District. Participants in our network do not have a ‘solution’ to take off the shelf for addressing the complex issues facing the communities of the District. These include the legacy of economic change and decline and the differential impact on the South Asian communities who came to work in the factories that have closed down, as well as problems in housing, education and employment. PPC participants see value in the partnerships to be forged through the network and the discussion of difficult topics. Above all the PPC is a commitment to building a way of talking about the divisions and differences within and between our communities, largely a legacy of our social and economic past, as a first step to finding shared solutions for the future. On the journey, we have had many difficult moments as PPC network participants have debated and reflected on ways forward. Our systematization has tried to convey the ups and downs of this journey. We have learnt how quickly trust erodes where there is little clear leadership from the local state. We have also learnt that lack of trust makes it very difficult to challenge and open debate. Our idea of ‘safe spaces’ has been taken up in the District by others. But we are very aware that Bradford people are still not comfortable in talking about issues such as ethnicity, religion, gender, diversity, inequality and racism in ways which could encourage the search for shared understandings and an end to all discrimination and oppressions. It is for this reason that Bradford District’s idea of building a ‘Shared Future’ will require, we think, much more effort to open up ways of exploring these issues which go deep into our individual lived experiences as well as that in our groups and collectivities. One of our tasks for the future, therefore, is to deepen this effort and the challenges it implies. We all need to confront and examine our assumptions towards each other and to acknowledge the legacy of social inequality, racism and gender discrimination on people’s sense of self worth. We need to recognize the power relationships amongst us all, and how we can be powerless in one relationship and use our power to dominate in other relationships. There are complex intellectual problems to be addressed, such as the unresolved debate around multiculturalism, cohesion, integration and interaction. The PPC is just one space in our District for this debate to take place. The debate is not in itself the solution to the material problems facing our many poor communities. But opening it is one way of democratizing the search for such solutions and ensuring that as many voices as possible participate in finding them.

The concept of ‘empowerment’ has been widely used among development practitioners since the early 1990s. This thesis aims to contribute to the literature on empowerment by developing an analytical framework that incorporates: (a) the dialectical nature of power, (b) multiple levels of analysis, and (c) the subjectivities of power that different actors have and that affect the way they respond to policies. The model is applied to the analysis of Mozambique’s transition to peace and the study of a national initiative called District Development Fund, known as the ‘7 Million’, which aims to promote empowerment by reducing poverty and promoting local participation in the rural districts. The analysis focuses, on the one hand, on the ‘7 million’ policy formulation, stressing the power struggles that shaped its final outcome and, on the other hand, the policy implementation in the district of Angoche, where I conducted extensive fieldwork. I argue that, even though the ‘7 million’ had some positive aspects – including providing a discourse that underlines the relevance of the districts and the local community in matters of governance – its effects in promoting local empowerment have been far below its potential. One of the reasons for this is to be found in the dynamics of power-to and power-over that take place at the local level and that partly reflect structural aspects linked to the Mozambique state formation and peacebuilding process. More generally, the case illustrates the limitations and contradictions of policies that aim promoting ‘bottom-up’ empowerment from the ‘top-down’.

The purpose of this research is to examine China’s emerging role in peacebuilding. With a fast-growing economy, China is becoming very influential and has increased its political leverage in conflict-affected countries. At the same time, China’s foreign policy and strategy are evolving and Beijing is becoming more proactive in engaging and intervening on peacebuilding efforts. China has developed a unique peacebuilding approach, one that is based on economic growth as way to alleviate poverty and social unrest. China could contribute to bringing these alternative and complementary perspectives to the Peacebuilding debate and open this field to non-Western understandings. This research is going to examine China’s approach, its origins in China’s domestic situation and how China is exporting this model at the international level. Some of the aspects that will be analyse include: general aspects of the Chinese civilisation, philosophy and history, the domestic situation as well as on the ways that China handles its domestic conflicts in Xinjiang and Tibet; and some of the particularities and characteristics of Chinese foreign policy that shape the way it exports peacebuilding policies to the international arena. The intervention of China in the conflict of Kachin, Myanmar will illustrate how Chinese peacebuilding is evolving and moving away from its Westphalian principles of non-interference. China has thus become a key actor in supporting peace and stability and it should be part of any debate around peacebuilding moving forward based on shared interests in, and concern to promote peace and stability.

Post-civil conflict nations have a strong incentive to attract foreign capital because it is vital for redevelopment and economic growth which in turn reduce the likelihood of conflict resumption. Although foreign investors tend to be risk averse and view states that have recently experienced conflict to be high risk environments, this paper argues that power-sharing mechanisms address the roots of civil dissent and therefore provide a positive signal to potential investors. By focusing on a particular peacebuilding mechanism this work is able to single out the impact of one strategy, namely power-sharing, and assess its effectiveness in attracting foreign direct investment.

Thesis advisor: Margaret Eletta Guider / Thesis advisor: O. Ernesto Valiente / Beginning in 1990 and lasting for one decade, in Rwanda and the subregion of Africa where Rwanda is located, violence, wars, genocide, and migrations caused various expressions of suffering. It is said that the Blessed Virgin Mary appeared at Kibeho in a sorrowful state almost ten years before and foretold such atrocities and suggested a way out. Failing to pay heed to her prophetic voice, the consequences are devastating and challenging. In the effort to confront such challenges, the Church looks for ways in which she can channel the healing graces needed in the aftermath. Can we talk of the God who heals the broken-hearted in the context of bitter sufferings subsequent to Genocide against the Tutsi? The answer is ‘yes’ and in Rwanda, particularly the Sorrowful Mother and Jesus Christ, give a hint for that possibility. The solidarity shown by them to the suffering people of Rwanda is key to receiving God’s healing and hope in the promises of his Kingdom despite the bitterness of the suffering. Assured of the solidarity of both the Sorrowful Mother and of Jesus Christ, Rwandans can embark on the long yet necessary journey of healing and reconciliation. The Church in Rwanda ought to lead this urgent imperative with an innovative pastoral approach and at the same time propose a preventative endeavor to deter violence and instill harmonious relationships. This process of healing and reconciliation is informed by God’s example who reconciled humanity through the passion, death, and resurrection of his Son. Practices of solidarity, especially wherever sufferings are still felt, should be a priority. Moreover, a peacebuilding project should be an ecclesial initiative and priority for the sake of generations to come. / Thesis (STL) — Boston College, 2023. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

The use of federalism as an integral component in post-conflict statebuilding processes is becoming increasingly common (e.g. Iraq, Yemen & Sri Lanka). The current academic literature, however, is divided between those that argue that federalism in such fragile environments will increase the likelihood of secession and ‘balkanisation’ and that those that argue that only federalism can provide the periphery with constitutionally protected rights against the centre. However, currently there is little empirical evidence to support either view. This research seeks to contribute to this gap by assessing whether the recent introduction of federalism in Somalia since 2013 has led to the delivery of tangible governance and peacebuilding outcomes. This thesis specifically focuses on the federalism process in Jubaland, a state which formed in 2013. Data was gathered across the region using a statistically significant perception survey and was supplemented by Key Informant Interviews. The surveys were designed to assess public opinion towards federalism and understand how its introduction was perceived to have impacted local governance and conflict dynamics. This analysis was further extended to assess the impact of federalism in other federal member states including Puntland, Galmadug and Southwest based on a review of available secondary literature. An analytical framework assessed the strength of Federal Government-Federal Member State, intra-state and inter-state relations and the extent to which a particular state had undertook tangible governance reforms. The key findings of the research indicate that the population in Jubaland is strongly supportive of federalism in principle and the manner in which it has been implemented. Federalism was seen by the majority of the population as a way of maintaining Somali unity whilst protecting local interests and meeting ocal needs. The approach of the Jubaland authorities to adopt a consociational approach to governance led to the establishment of a sustainable political settlement and the inclusion of minority groups for the first time. However, these successes have not been experienced more widely across Somalia. Other federal member states have experienced poor relations with the federal government. Internally, some states also have weak and violent relations with groups who are competing for influence and poor external relationships with other federal member states. In general, there is a low commitment to governance reform at federal-state level. These findings underpin the final conclusion that whilst federalism in Somalia has enabled improved governance and peacebuilding outcomes in Jubaland, it is the manner of how federal governance has been implemented in other federal states that explains the disparity in results across the country as a whole. More widely, this research suggests that federalism in post-conflict contexts is neither a panacea for peace and stability, or in of itself, a catalyst for inevitable fragmentation.

Twenty-eight years after the fall of the Khmer Rouge in Cambodia, many Cambodians are still unclear about what really took place during the 1975-1979 regime, during which an estimated 1.7 million people died. Cambodia still suffers economically, socially and psychologically from the legacy of the Khmer Rouge and the years of war before and since. This has also impacted on the next generation of young Cambodians, who are reportedly poorly informed and sceptical about the Khmer Rouge. This research explores the root causes of the apparent disinterest and lack of knowledge among Cambodia’s youth. It also examines the potential role that radio can play in supporting and contextualising survivors’ testimonies and educating young people about their recent history. This is achieved by studying a phone-in radio series entitled Ka Pit (The Truth), which aims to educate young people about the Khmer Rouge regime. The overall supposition of this study is that real and meaningful reconciliation requires documenting, memorialising and communicating past violence and conflict, a process which has been slow to occur in Cambodia. The research methodology consisted of focus group discussions with young Cambodians, and a comparative survey of listeners and non-listeners of Ka Pit. The field research reveals that 91.7% of survey respondents lost relatives during the Khmer Rouge regime. However, only 8.5% of survey respondents claimed to be very aware of the KR while 87.5% know a little. 91.7% of respondents learned about the Khmer Rouge from their parents and relatives. In general, young people know about the day-to-day hardships suffered during the regime but do not understand the wider geopolitical, ideological and historical context of the Khmer Rouge. While urban educated youths can educate themselves by accessing other sources such as books, memorials, Internet, magazines and videos, rural young people rely almost exclusively on survivors’ testimony and the mass media as sources of information about the Khmer Rouge. Family stories play a crucial and primary role in informing young people about the Khmer Rouge. However, they also contain inherent limitations and provide neither adequate proof that such a horrific regime existed nor sufficient explanation for why it happened. On the other hand, radio is still a popular pastime and an important source of information for young people in Cambodia. It is a versatile medium that can be listened to throughout the day. 87% of respondents listen to the radio sometimes or often and 41.7% learned about the Khmer Rouge through radio. Young people enjoy Ka Pit and find it extremely informative and interesting. They feel that the information in the programme is trustworthy and can contribute to their understanding of the Khmer Rouge time. The impact of Ka Pit to date has been very impressive, given it has only been on the air for a short time. 90.9% of respondents believed that the programme can have a positive impact on society, most notably that young people will understand their history and that a similar regime would be prevented from taking power in Cambodia. Listeners of Ka Pit were consistently better informed that non-listeners about conditions during the Khmer Rouge regime. Furthermore, listeners of Ka Pit are far more likely to discuss the Khmer Rouge than non-listeners.

This study contributes to the specific segment of the research field of peace and conflict studies (PACS) pertaining to the use of art as a tool for conflict transformation towards a positive peace. It is original for its choice of subject - live action role play (larp) as a potential tool for conflict transformation. The purpose of the study is to explore, describe and interpret the conditions for, and the content of, larp in present-day Palestine in order to construct a normative framework for how larp could be used as a tool for conflict transformation. In order to answer the question on the uses of this art form in Palestine, and the effects it has on the participants, their immediate surroundings, and the larger society around them, original empirical material was produced during a two-month long minor field study in Ramallah. It consists of ethnographic observations and ethnographic field interviews, as well as ten in-depth semi-structured interviews conducted between 14th of February and the 12th of April 2014. The material was analyzed with regard to Galtung’s theory of positive peace and Lederach’s theory of conflict transformation as well as to other selected theoretical and empirical work on the role of art as a tool for conflict transformation.In the specific context that has been studied, the normative framework constructed through these findings show that larps and the larping community is encouraging a personal (norm-questioning) development within its participants. It also shows that larps could be used as a tool for evoking the moral imagination, helping people to imagine a future in peace, but also as a tool for rehabilitation and processing strong emotions. Within this framework, it is also suggested that larps could be used as a tool advocacy work as well as nonviolent resistance. Finally, larps could be used as a tool for creating a liminal space and social platforms where Israelis and Palestinians could interact on neutral ground. This thesis claims that larp is a potentially significant tool for conflict transformation and therefore deserves further research within the field of Peace and Conflict Studies.

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.