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Presented here, for comment and discussion, are the five developmental stages toward Active Peace.

[0. 'Surface' -- conformity without question. Unconsciousness, unawareness, denial, or opposition to issues of social conscience involving violence, oppression, subjugation.]

1. 'Aquiescence' -- You know there is something wrong, but take no action, or it doesn't affect how you live your life. Your response is to remain 'quiet' to others and within yourself. "Things have always been this way ... there is nothing that I or anyone else can do to change them."

2. 'Pacifism' -- You are no longer quiet within yourself. Your discomfiture with violence, oppression, etc. begins to affect how you live your life. You might turn the other cheek in a fight, for example. You are likely to witness to others (and to yourself) that organized violence and oppression is wrong.

3. 'Passive Nonviolent Resistance' -- Many or all of your private decisions become influenced or governed by conscience. 'Conscientious objection'. You make changes in your own behavior by reasons of conscience but are not necessarily social about it, or don't publicly, systematically cite your actions or your reasons for them. It's also akin to the concept of 'standing aside' or of 'abstaining' on a vote.

4. 'Active Nonviolent Resistance' -- You take social leadership in attempting to thwart the forces of violence, oppression, and subjugation, or join with others who do, publicly, and attempting to spread the word about the initiative and get others to take part. 'Standing In The Way'.

5. The triad of 'Active Peace':

5A. 'Peacemaking' -- the transformation of conflicts away from violence, oppression, and subjugation by social and political means. Mediation, conferencing, circles peacemaking, and kindred 'encounter' forms. 'Workshop' methods such as AVP can also be effective. There are hybrid forms (encounter/workshop) such as HROC, a spinoff of AVP in Rwanda.

5B. 'Peacekeeping' -- Nonviolent Accompaniment. Need not be organized or public in its motivations, but is more effective when it is done publicly, and the reasons are publicized. [Not what the UN does with guns and uniforms, though they call it that.] Most well-know exemplars are Nonviolent Peaceforce, the proposed Canadian Civilian Peace Service, Christian Peacemaker Teams, Muslim Peacemaker Teams. "Why are the missiles called peacekeepers when they're aimed to kill?" -- Tracy Chapman

5C. 'Peacebuilding' -- Sustainable Development -- providing for human needs so that the associated conflicts involving sustaining life (land, water, food, health care, etc.) are ameliorated or eliminated. Fair Trade as opposed to '"free trade". Local economic initiatives. Local alternative currencies. Barter economies. 'Organic' agriculture. Methods of redistribution of wealth, including economic stimuli, may be useful on the way to more synergistic outcomes where the weal is more naturally held and distributed in common.

One interesting aspect of the five-stages theory seems to be that the next one only becomes visible or understandable to you once you have attained the one before. In this way, each stage represents a 'perspective', both individual and social, and social 'organisms' can be said to progress through the stages as well as individual ones.

Another dynamic is that, for various psychological reasons I won't go into here, people or social groups can vary in how they move through the stages, and sometimes regress. However, my understanding is that one one has a firm purchase on a stage, retrogression becomes much more unlikely. Human beings and social organizations are very complex, however, so there is still much more to learn about how to bring everyone into higher stages. Education about these things is both inevitable and necessary.

Of the five stages, only Active Peace -- stage V -- can accurately be interpreted as 'the ocean of light flowing over the ocean of darkness.'

Congratulations and acknowledgements go out to Gray Cox for first writing about Active Peace, and to Johan Galtung for his work in refining the development of the triadic theory -- peacemaking, peacekeeping, peacebuilding. Thanks also to our colleague Howard Richards for his conceptual and theoretical treatise on Peacemaking, and his many other wonderful writings.

Incidentally, many peace studies and conflict transformation programs throughout the world use these 'triadic' terms interchangably, and therefore inaccurately and misleadingly. Of those who do, the ones most likely to do so are those influenced by governmental or corporatist entities and agents.

It is crucial that these terminologies be used accurately and consistently in order that humanity as a whole might progress toward Active Peace -- or alternatively (as some see it) recover Active Peace as our natural state.

=========================================
COLLEGIUM IUSTITIÆ ÆQUITATEM RESTITUENTI
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http://woolman.ning.com Email to: JWC@igc.org
John Woolman College (of Active Peace) [JWC]
c/o John Wilmerding
217 High Street, Brattleboro, VT, USA 05301-6073
01-802-254-2826 Skype/Yahoo: johnwilmerding
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"... where Quakers and revolutionaries join for life ..."
-- Laura Nyro, from 'New York Tendaberry', 1969
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To join (or leave) the College's email list, send an
email message to wilmerding@earthlink.net or to
JWC@igc.org, including your first & last name, your
email address, and your state, province or country of
residence. http://lists.topica.com/lists/CERJ/read
=========================================

Tags: peace, active, college, john, of, peacebuilding, peacekeeping, peacemaking, theory, triad

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I have read Wilmerding's discussion on The Theory of Active Peace with much interest. I cannot help but comment on his knowledge and insight into the whole issue of Conflict and peace. After reading through it with much interest, I felt the need to add more points on the discussion, especially on stage 1 & 5A with the hope of carrying the dicussion further.

Stage one according to me is very very crucial, maybe almost as crucial as Stage 5. For, in any conflict resolution or transformation, one needs to learn to acquiesce and failing to do so can prevent all the other stages, especially stage 5 from happening. This Stage is, in fact, the giver of light to the ocean of light :)

Social conflict, whether manifesting itself through violent or non-violent means, occurs as a result of competing agendas and needs (as Burton put it), often as a result of misunderstanding due to lack of proper communication or lack of the will to negotiate, compromise or accomodate among groups. [Here I would like to ask if compromises and accommodation can also be present or added in Stage 1 as 'Acquiescence' invariably also includes these two elements and without which one cannot acquiesce].

On stage 5, apart from the views, perceptions, insights and analysis already presented, I would like to go further for the sake of a better understanding on the issue.

Conflict and violence are taken almost as something synonymous to each other. It is the understanding of many that conflicts invariably involve violence. In her ethnography of Mozambique, ‘A Different Kind of War Story’, anthropologist Carolyn Nordstrom asks “Exactly what is violence? Is it an act, a drive, an emotion, a sensation, a relationship, an intent to harm; A thing, an event, a concept, a process, an interaction; An intangible threat, a tangible force; Something physically felt, something emotionally registered, something conceptually recognized; Something that is over with the end of the act, or something that reconfigures reality in its very occurrence, making the concept of ‘over’ meaningless?”. Nordstrom asks us, in short, to consider the widely varying forms in which violence can be understood and undergone. There is the need to understand that all conflicts are not regressive and that all conflicts doesn’t always involve violence. For constructive conflicts and their transformations, we can take the following points as constructive conflicts sans violence:
1. People, relationships, and worldviews are allowed to change.
2. People learn from conflict.
3. People feel empowered and have better self-esteem.
4. People want to pursue positive relationships with others.
5. People express empathy & concern for others.
6. People act cooperatively in equal relationships.

Now coming towards the regressive conflicts, we have situations where:
1. People resist change.
2. People seek to protect themselves & hurt others.
3. People are defined by the conflict.
4. People seek to destroy the other person.
5. People look out only for their own interests.
6. People act competitively in relationships marked by domination & demeaning communication.

With regards to dimension of conflicts, we have:
1. Material Resources: conflict over land, money, water, power, etc.
2. Social Relationships: conflict over the ways people treat each other, communication between people, etc.
3. Perceptions: conflict over different values, worldviews and different ways people understand societies or the world.

Keeping in view the above points, we therefore need to tackle three main areas:
(a) What are the issues (indicators) that underpin and drive the conflict?
(b) What are the factors (indicators) that put a brake on conflict and serve as the basis for peace?
(c) Who are the main stakeholders in the conflict?
(d) What are the main peace factors, synergies, and peace-building gaps we see?
(e) What strategic choices have to be made by the responding institution(s)?

Conflict indicators can be identified at various levels (manifestations, proximate and root causes of conflict). Similarly, peace indicators can be identified at various levels (ongoing peace efforts, structures, and processes in place, and peace-building gaps). Stakeholder dynamics can be understood by reviewing actions, agendas/needs, and alliances.

Regards,

Immanuel Z. Varte,
Director, NEICICDS,
Shillong, India,
Ph. +91 94367 07411,
Email: immanuelvarte@gmail.com/neicicds@gmail.com

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I think these are critical and very useful notes.
Active consideration for place of compromises and accommodation should render 'Aquiescence' active in good measure.

That "There is the need to understand that all conflicts are not regressive and that all conflicts doesn’t always involve violence" should be treated as important aspect in the approach to 'active peace'. Examples of constructive conflicts that sans violence given here by Immanuel Varte contain elements active dealing of which may be viewed pro-governance and for social health. I subscribe to that stakeholder dynamics is critical to peace and progress of the society and will strengthen a nation.

I would keenly look forward to directions this discussion takes to.
Vinay

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