Search results

Abstract
Economic development is considered one of the pillars of international peacebuilding. The mandates of the United Nations (UN) peacekeeping operations often contain the promotion of economic growth as a prerequisite for post-conflict recovery and sustainable peace. However, the relationship between peace and economic growth needs re-examination in light of urgent calls for global sustainability and climate action. To do this, I first review the claims and critiques that economic growth is a precondition for peace. I then revisit past peacebuilding cases where the promotion of economic growth has either corresponded with or led to environmental degradation and unequal distribution of resources, contributing to new or renewed forms of violence. Finally, I explore the prospects of post-growth peacebuilding based on recent efforts to make UN peacekeeping operations more attuned to environmental considerations and the changing climate. Post-growth peacebuilding is not just about reducing the environmental footprint of peacekeeping; it is, more importantly, about breaking away from the linear and growth-driven path of peace and development towards intergenerational and ecological justice.

'International Peacebuilding' offers a concise, practical and accessible introduction to the growing field of peacebuilding for students and practitioners. This textbook comprises three parts, each dealing with a key aspect of peacebuilding: Part I defines the core concepts and theoretical discussions that provide the philosophical grounds for contemporary peacebuilding activities. Part II divides the procedures of peacebuilding into three phases and examines some of the important features of each phase. Part III examines the key areas of the practice of peacebuilding.

ABSTRACTAngola's oil-fuelled reconstruction since the end of the civil war in 2002 is a world away from the mainstream liberal peacebuilding approach that Western donors have promoted and run since the end of cold war. The Angolan case is a pivotal example of what can be termed 'illiberal peacebuilding', a process of post-war reconstruction managed by local elites in defiance of liberal peace precepts on civil liberties, the rule of law, the expansion of economic freedoms and poverty alleviation, with a view to constructing a hegemonic order and an elite stranglehold over the political economy. Making sense of the Angolan case is a starting point for a broader comparative look at other cases of illiberal peacebuilding such as Rwanda, Lebanon and Sri Lanka.

Purpose
The purpose of this paper is to promote communication by using music, and through mutual understanding and culture exchange to establish world peace.


Design/methodology/approach
The research explains why music promotes world peace and gives examples through empirical research and statistics.


Findings
Music (those genres with harmonious melodies, with peaceful purposes and without religious, political objectives) can break down the borders of nation states and bind humanity together. Quoting J.J. Keki's words: "Peace will begin with simple people." "We should use whatever we have to create peace. If you think you have the body, use the body to bring peace; if you have music, use your music." Music contains huge potential of contribution to peacebuilding, such as removal of direct and indirect violence, igniting hope and will of life and help integrating peacefully among communities.


Originality/value
Peacebuilding should not remain as a theoretical idea, as it is argued that it is useful to implement within daily life. Music is a language of communication which can remove hostility. While potentially a good tool for constructing harmony, music can, however, also result in deleterious effects, if it is misused.

While there has been a long engagement with the impact of time on peacebuilding policies and practice, this engagement has to date focused predominately on issues of short- versus long-term initiatives, and of waning donor support for such initiatives. More recently, the critical peacebuilding turn has focused attention on the politics of the everyday as being essential to emancipatory endeavours enacted through localisation. Yet despite this, time itself has not been the subject of analysis, and the politics of time have not been integrated into the study of peacebuilding. This article, drawing both on historical institutionalist and on critical international studies analyses of temporality, provides a framework for analysing the impacts of time on the potential to achieve emancipatory peace. Drawing on extensive fieldwork in Bosnia and Herzegovina and in Cambodia, this article asserts that a focus on Policy Time, Liberal Political Time, and Intergenerational Time highlights how peacebuilding initiatives are framed by disparate timescapes that limit the visibility of local chronopolitics, and that this in turn restricts local empowerment and resistances.

The United Nations Peacebuilding Commission (PBC) was launched in June 2006 amid much fanfare and measured optimism. It was conceived as an institutional framework through which a greater degree of coherence would be achieved in peacebuilding and post-conflict reconstruction. On 10 March 2008, the UN Assistant Secretary-General for Peace-building Support, Carolyn McAskie, briefed the Peace and Security Council of the African Union, reiterating the significance of the PBC to Africa. Indeed, the first four countries on the PBC's agenda are African -- Burundi, Sierra Leone, Guinea-Bissau, and Central African Republic -- and seven African countries serve as members of the PBC's organisational committee. Adapted from the source document.

In this text, Atalia Omer argues that the efforts of western religious organisations in peacebuilding campaigns often reinforce neocolonial practices and disempower local religious actors. Focusing on Kenya and the Philippines, she shows that religious peacebuilding practices are both empowering and depoliticizing. Further, she argues that these religious actors generate decolonial openings regardless of how closed or open their religious communities are. The book not only uses decolonial and intersectional prisms to expose the entrenched and ongoing colonial dynamics operative in religion and the practices of peacebuilding and development in the global South, but it also speaks to decolonial theory through stories of transformation and survival.