Suchergebnisse

Chapter 1: The Suicide Gap -- Chapter 2: Understandings of Suicide -- Chapter 3: Why Peace and Conflict Studies? -- Chapter 4: Medical Suicide -- Chapter 5: Instrumental Suicide -- Chapter 6: Social, Cultural and Political violence -- Chapter 7: Intention, Motivation and Intervention -- Chapter 8: Why not Suicide? -- Chapter 9: Peacebuilding Suicide

Purpose
The purpose of this paper is to establish a conceptual connection between gender-based violence (GBV) and genocide. Victims of gendercide, such as femicide and transicide, should be eligible for protections assigned to victims of genocide, including the Responsibility to Protect (R2P).


Design/methodology/approach
This study examines genocide, gendercide, femicide, transicide and the R2P doctrine to formulate a platform of engagement from which to argue the alignment and congruence of genocide with gendercide. Using a content analysis of the United Nations High Commission for Refugees definition of GBV, and Article II of the Genocide Convention (GC) five "directive" facets are examined, namely, identity, physical violence, psychological violence, oppressive violence and repressive violence.


Findings
Expressions of physical violence, psychological violence, oppressive violence and repressive violence reflected similarity, whereas the GCs omit sex and gender as facets of identity group inclusion. The only variation is the encapsulation of identity factors included in the acts of harm.


Practical implications
The elevation of gendercide to the status of genocide would permit us the leverage to make it not only illegal to permit gendercide – internationally or in-country – but make it illegal not to intervene, too.


Social implications
Deliberate harm based on sex and gender are crimes against people because of their real or perceived group membership, and as such, should be included in genocide theory and prevention.


Originality/value
This study explores a new conceptual basis for addressing gendercidal violence nationally to include sex and gender victim groups typically excluded from formal parameters of inclusion and address due to limitations in Article II. The analysis of genocide alongside GBV may inform scholars and activists in the aim to end gendered violence.

Humanist sociology shares space with positivity fields such as peace and conflict studies, positive psychology, and the wellness arms of health, science, and education to contribute to the "plus" side of knowledge and be part of the "solution" to problems and discord in human living systems. Hope is an often misinterpreted merit. It helps one imagine something different, yes, but it is also deeply connected to a sense that something can be different; something you wish will happen and a notion that change is actually (however unlikely) possible. A critical middle step between identifying spaces in need of transformation and working for change is the capacity to move from the perceived to the possible— the ability to imagine other that than what is. In this article, hope is examined conceptually, including an overview of recent literature on hope, the outcomes of hope, and what the alternatives to hope are. After identifying the importance of hope, hope's role in the social study of peace and nonviolence will be examined looking at peace education and the potential of a "curriculum for hope." Finally, this article offers a "how" of hope by presenting hope pedagogy for all to be utilized at the individual level.

Education can be a source of cultural attitudes—a transmission belt—a cultural institution that can dispense communal values and cultural ideals in both teaching and curriculum. This empirical mixed-methods study utilizes the methodologies of directive (qualitative) and summative (quantitative) content analysis to analyse the national curricular statements of Australia (Early Learning, Foundation to 10 and, Senior 11-12) to determine if three elements common in peace education programs appear: recognition of violence (direct, structural or cultural); addressing conflict nonviolently; and, creating the conditions of positive peace. It finds that despite a copious amount of violent content, overall, the curricula does not recognize such deeds as deliberate acts of harm, that the curricula encompasses limited content regarding transforming conflict nonviolently and that aspects that contribute to positive peace are infrequent and largely lack the intention of creating equanamous space.

This study analyses, in the light of peace educational theory, the presence and absence of peace elements in the Swedish national curriculum for compulsory schooling. Using the theoretical framework developed within the international Peace Education Curricular Analysis Project, content analysis and mixed methods we identify how the Swedish curricu-lum underscore and lack the peace elements of recognizing violence, non-violent conflict transformation and positive peace. Our analysis shows that the Swedish curriculum supports teaching and learning which may help pupils to identify violence in society and internation-ally, lack many aspects of non-violent conflict transformation (especially conflict resolution) and emphasize positive peace in numerous but limited ways. We find that many dimensions of peace are underscored in the syllabus of civics, making peace education primarily a concern for a few teachers. Noting how peace in education is a wide-ranging concern for all educators, we highlight how peace may in more nuanced ways become a part of the Swedish curriculum, today and in the future. ; PECA project; Matariki network;