Suchergebnisse

"In Namibia wurde ein langwieriger Konflikt erfolgreich durch einen Vermittlungsprozess gelöst, der die Möglichkeit eröffnete, dass eine faktische Kolonie durch eine international überwachte Wahl zu einem souveränen Staat werden konnte. Die Autoren des vorliegenden Beitrags betrachten das wechselseitige Verhältnis zwischen dem Vermittlungsprozess und der Dekolonisation in diesem speziellen Fall, der zwar in vielerlei Hinsicht Besonderheiten aufweist, aber dennoch einige generelle Schlussfolgerungen zulässt. Sie vermitteln die fallweise Anwendung vertrauensbildender Maßnahmen, die unterschiedlichen Methoden von Vermittlergruppen, Druck auszuüben, und wie wichtig es war, dass alle beteiligten Konfliktparteien den Verlauf als von ihnen selbst bestimmt ansehen konnten." (Autorenreferat)

The issue of cultural variation in conflict mediation has attracted considerable interest, probably because of wide-ranging theoretical, methodological, and ethical implications. Scholars are raising increasing questions about both generic theories of the mediation process and past conceptualizations of the culture construct. This article reviews theoretical perspectives on culture and conflict mediation and discusses them in relation to fieldwork conducted in the Gambia among three ethnolinguistic groups. Some local and cross-cultural patterns in the mediation process were found. These patterns are associated with variables such as ethnicity, gender, and social status. However, comparative analysis on the individual level revealed considerable diversity in praxis, suggesting that cross-cultural studies should go beyond descriptions of group tendencies. Indeed, the amount of variation in the data implies a need to reconsider aspects of prevailing approaches to conflict mediation. The conclusion includes recommendations for further theory development and research on this vital topic.

In recent years, much of the public discourse regarding conflict in the Middle East has pondered the possibility of military intervention, but far less attention has been paid to the optimal mechanisms for conflict mediation. There remains considerable confusion in the study of conflict resolution about how to locate the right time, or 'ripe moment' for this type of third-party involvement. This is a crucial area of policy relevant research. When attempting to model ripeness, most of the literature has relied on expected utility models of decision-making and found that crucial but nebulous factors that are important in the MENA region, such as conflicting parties' psychology, religious and political beliefs, as well as grievances compounded over time, cannot easily be incorporated into the framework. This paper offers a plausibility probe to highlight the potential of an augmented approach. Using Poliheuristic (PH) Theory that reflects the non-compensatory nature of political risk, it creates a litmus test for third-party mediation based not on what conflicting parties aim to achieve, but what outcomes and processes they must avoid. The result is a relatively simple identification of 'bad' timing, as well as theory-informed mechanisms designed to help practitioners generate better conditions for mediation. This probe contributes to our understanding of the relationship between political fragility and conflict in the MENA region by indicating how political fragility might be conceptualized as a process that can be mapped and perhaps interrupted.

Contradictions and contestations with regard to the implementation of religion policies have become a worldwide phenomenon. Research suggest an increasing number of costly and protracted court and legislative battles between schools and parents over religion in schools. In this article, I aim to highlight some of the conflicting issues that need to transformation while implementing the National Policy on Religion and Education of 2003 in some selected South African schools. Based on mediation theory, the study used individual interviews to gather data from twelve purposively selected school principals to investigate how they implemented the religion policy in their respective schools. The findings show that despite the implementation challenges of this policy, the majority of the school principals displayed the qualities of a transformative mediator by transforming conflicting religious interests of stakeholder groupings in their schools. I therefore recommend that universities should consider training school principals in the use of transformative mediation as a strategy to transform conflicts in schools as it holds potential benefits for fields such as education.