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Feminist scholars and activists have historically been written out of peace research, despite their strong presence in the early stages of the field. In this article, we develop the concept of "wifesization" to illustrate the process through which feminist and feminized interventions have been reduced to appendages of the field, their contributions appropriated for its development but unworthy of mention as independent producers of knowledge. Wifesization has trickle-down effects, not just for knowledge production, but also for peacebuilding practice. We propose new feminist genealogies for peace research that challenge and redefine the narrow boundaries of the field, in the form of a patchwork quilt including early theorists, utopian writing, oral history, and indigenous knowledge production. Reflections draw on the authors' engagements with several archives rich in cultures and languages of peace, not reducible to a "single story." Recovering wifesized feminist contributions to peace research, our article offers a new way of constructing peace research canons that gives weight to long-standing, powerful, and plural feminist voices, in order to make peace scholarship more inclusive and ultimately richer.

Feminist peace research: an introduction -- Section 1 -- bodies in war and peace -- Conflicts and wars as corporeal experiences -- Female combatants -- Wartime sexual violence -- The gendered dimensions of forced displacement -- Post-conflict reconciliation and memory work -- Embodied war trauma and postmemory -- Section 2 -- war and peace: an intersectional approach -- Matrices of domination, intersectionality and violent conflicts -- Gendered images and roles during violent conflicts -- Masculinities, nationalism and militarism -- Feminist approaches to genocide -- Feminist analyses of war economies -- Youth, conflict and peace -- Section 3 -- subalternity, abjection and silencing in war and peace -- Decolonialising peacebuilding -- Post-conflict silencing -- Artificial intelligence and military technologies -- Alternative ontologies and conflict transformation -- Non-human animals in military institutions -- Section 4 -- enabling and disabling environments -- Continuums of violence -- Post-war violence and impunity -- Disasters, famines and epidemics -- Climate crisis and justice -- Environmental peacebuilding -- Section 5 -- power, resistance and activism -- Power and resistance in peacebuilding -- Feminist and women's peace activism -- Everyday peace -- Peacebuilding and reconciliation through the arts -- Epilogue: feminist imaginings of peace.

Acknowledgments; Chapter One: Can People of Faith, and People in Peace and Conflict Studies, Work Together?; Part I: Peace and Conflict Studies in a Contextualized Place; Chapter Two: Religion, Peace and Violence: Tensions and Promises; Chapter Three: Ahimsa; Chapter Four: Blessing-Based Love (Agapē) as a Heuristic Key to Understanding Effective Reconciliation Practices; Part II: Religions and Peace and Conflict Studies; Chapter Five: Catholic Peacemaking; Chapter Six: Evangelical Women and Transformative Peacebuilding; Chapter Seven: Judaism and the Path to Peace.

Conflict, Cultural Heritage, and Peace offers a series of conceptual and applied frameworks to help understand the role cultural heritage plays within conflict and the potential it has to contribute to positive peacebuilding and sustainable development in post-conflict societies.

'Internationale Organisationen genießen als Friedensstifter einen guten Ruf. Ihnen wird nachgesagt, dass sie ihre Mitgliedsstaaten davon abhalten, gegeneinander Kriege zu führen, und dass sie bei Konflikten deeskalierend auf sie einwirken. Nun sind Griechenland und die Türkei beide seit 1952 Mitglieder der NATO. In der EU ist Griechenland Vollmitglied und die Türkei assoziiertes Mitglied mit Perspektive auf einen Beitritt. Dennoch konnte der griechisch-türkische Konflikt nicht beigelegt werden und in den 1990er Jahren eskalierte er mehrmals gefährlich. Erst nach 1999 gelang eine Entspannung im Verhältnis zwischen Griechenland und der Türkei. Vor diesem Hintergrund muss die Annahme, internationale Organisationen wirkten friedensstiftend, neu überprüft werden. Weshalb haben sich NATO und EU vor 1999 als so wenig konfliktreduzierend gezeigt? Wovon hängt es ab, dass sich seitdem eine friedensfördernde Wirkung entfaltet? Besonders die Antwort auf die letzte Frage ist aktuell wichtig. Der Autor kommt in seiner Studie zu dem Ergebnis, dass beide Institutionen, gekoppelt mit der Demokratisierung Griechenlands und der Türkei, eine stabile Friedensordnung stiften können. Dieser Prozess ist aber noch nicht selbsttragend. Sein Fortgang hängt von Anreizen ab - wie im Fall der Türkei von einem möglichen EU-Beitritt. Versuche einiger EU-Mitglieder, diese Beitrittsperspektive wieder zu schließen oder sie an kaum erfüllbare Bedingungen zu knüpfen, sieht der Autor daher kritisch. Er warnt davor, den Anreiz eines EU-Beitritts für die Türkei vorschnell zurückzunehmen und den Konflikt langfristig erneut anzufachen.' (Autorenreferat)

"Millions of people around the world live in countries torn apart by war, where violence and suffering are part of everyday life. Yet in all those countries there are groups of people working for peace in the midst of war, standing up for human rights and decency. What difference can they make? What can be done to support them, and to help dialogue to happen in the midst of hostility and violence?" "This book examines these questions, focusing on the roles that ordinary people can play as peace builders in societies where violence and antagonism have become the norm, where inter-communal relationships are fractured or where institutions and the rule of law have collapsed. It examines the theory and practice of conflict transformation and its relevance for different cultures and contexts. Using extensive case studies taken from practical workshops - the most frequently used form of conflict intervention - in the Balkans and around the world, it shows both the power and the complexity of such encounters."--Jacket