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The purpose of this paper is to examine peace as a paradigm for promoting peace culture.

The paper amalgamates paradigmatic concepts, insights and analytical writing while building on existing literature.

The findings of this research suggest that the paradigm of peace can be used as a model to promote peace culture and harmony in the 21st century, which is characterized by “hyper” and “super” diversity. Diversity is everywhere, including schools, workplaces and marketplaces. Diversity is very complex and encompasses nearly every element of human life. Diversity should not only be based on the race, culture, ethnicity, religion or gender of an individual. Diversity should be based on the uniqueness of an individual. The fact that we live in a diverse world does not mean that we cannot coexist harmoniously. This paper explores the paradigm of peace research by focusing on how it enhances peace culture to thrive amidst diversity. This study also illustrates that peace and conflict studies cannot be restricted to the resolution of war, violence and conflict. It can likewise aid us in addressing cultural, racial, religious and ethnic concerns. In addition, this research demonstrates that encouraging positive peace (and discouraging negative peace) can be used as a deterrent against violence, including war and conflict. Furthermore, this paper demonstrates the significance of personal peace and some other types of peace. It demonstrates that inner peace combined with external peace yields personal peace. Therefore, an individual may not be able to enjoy the holistic values of personal peace without inner and external peace. Also, this research indicates that encouraging a daily culture of peace can assist us in becoming quotidian agents of peace.

Most publications focused on peace and conflict but made no connection between peace and culture. In addition, the majority of publications did not discuss peace as a paradigm that can aid in promoting a culture of peace and nonviolence. In addition, most papers did not link peace culture with diversity. Moreover, the majority of studies did not connect peace with the environment. This study addresses these gaps by introducing peace as a paradigm for fostering a culture of peace amidst diversity in the 21st century. This paper introduces peace as a paradigm for promoting nonviolence, peace culture and harmony. This study also emphasizes the need for environmental peace, thereby increasing awareness of the problems that affect the planet. This study also includes a discussion of positive and negative peace, as well as other definitions and viewpoints of peace. It also underlines the importance of establishing positive peace. This paper can be used as an introductory pathway to understanding the intriguing aspect of peace that fosters a peace culture if practiced adequately and why a peace culture is important in a world of diversity.

This study provides insight into the proportion of the variation across countries in the desirable outcomes of freedom and peace that can be accounted for using a set of national characteristics which are difficult, if not impossible, to change. The majority of prior studies in this area have utilized bivariate (correlational) analysis. While these studies have made important contributions to the field, they have not been able to disentangle the effects of other important national characteristics from the effect of culture on freedom and peace. Through our multivariate framework, we are able to shed light on the relative importance of these national characteristics in explaining the variation in freedom and peace across countries.

The purpose of this paper is to explore the connections between the principles of a culture of peace and leadership education. It argues that leadership should be informed by the values of a culture of peace. This, in turn, compels leadership education to teach mindsets, values and competencies aligned with a culture of peace.

The paper explores the evolution of leadership theory within the context of an increasingly complex world. It then uses United Nations materials to identify principles for a culture of peace as it is now widely acknowledged by the world community. Identifying correspondence between both theoretical realms the paper identifies peace leadership education goals that are supported by established peace organizations and by philosophical and psychological scholarship.

The paper establishes a direct link between the values of a culture of peace and leadership that is adequate as well as successful to address the complexity of today’s world. It also identifies key principles that need to be adopted by leadership education to prepare students to become effective leaders. The paper also explores essential educational tools for leadership educators.

The theoretical framework presented in this paper can be used to adjust leadership education to give practical guidance for aspiring leaders. It is also useful for peace and conflict studies programmes interested in developing peace leaders.

The interrelationship between leadership studies and peace and conflict studies constitutes a new field of academic inquiry. The present paper is one of the first in the field and is intended to further establish this new disciplinary orientation.

The purpose of this paper is to examine how learners view peace and their role in peacebuilding. Peace is widely perceived as the absence of war and violence (Castro and Galace, 2010). The literature revealed that youths play an active role in peacebuilding. This study was designed to look into the journey of Grade 10 learners to becoming peacebuilders. Specifically, this sought answers to the following questions: What are the perceptions of the Grade 10 learners of peace? How do the Grade 10 learners contribute to peacebuilding? What are the learners’ dreams and aspirations for a culture of peace?

The research captured stories of the Grade 10 learners of a Filipino-Chinese school in Iloilo City who participated in the study voluntarily. The learners wrote an essay in one of their reflection sessions in social studies class completing the following phrases: Peace is …; I am a Peacebuilder …; My dreams and aspirations for a culture of peace …. The data gathered were analyzed following Creswell’s framework in data analysis in qualitative research which suggests a linear, hierarchical approach. The themes generated were interpreted as the final process of the data analysis.

Majority of the participants perceived peace positively rather than merely an absence of war. Peace means freedom. Moreover, peace improves society and brings in a new period of progress. Learners across cultures have common views of peace, and they believed that peacebuilding has to begin in themselves. Through positive action such as setting as a good example and influencing others to do the same, the learners contribute to peacebuilding. In times of conflict and misunderstanding, they act as agents of peace by being a mediator. During crisis in the community, they extended their helping hands to the needy wholeheartedly.

Consistent with the prevailing views of peace, learners perceived peace positively and negatively. It is interesting to note that most participants had a positive perception of peace, which demonstrated a more profound conception of the topic. Their broader perspectives on peace may have been influenced by the author, who taught the participants for two years and who began as a peace advocate and incorporated peace ideas into class discussions in some instances. The findings from this study might only be the tip of the iceberg and far from being definitive given the small number of participants and the researcher’s relationship with them, which may have impacted their responses and created some concerns about authenticity and anonymity.

This study upheld the claim of Gandhi that youths are agents of positive change (Del Felice and Wisler, 2007). Young people are potential peacebuilders. This study provided encouragement for the truth that we should not undervalue youth’s ability to effect change. This can prompt greater discussion among scholars about peace in general inside the group, which might be viewed as being ignored on peace studies.

The participants’ dreams and aspirations for a culture of peace went beyond just improving their own lives. They shared Gandhi and Rizal’s aspirations for a better world and a habitable Philippines. Their narratives exhibited that they wished for a common good, which was uplifting. Their expectations and aspirations might have varied because of their economic situation and cultural orientation.

Literatures revealed that youths play an active role in peacebuilding. In school, for instance, Jabor (2017) concluded that students are enablers and not only the prime recipients of peace process. In a bigger context, Del Felice and Wisler (2007) illustrated in their study how the youths spearheaded various organizations for the benefit of humanity. Despite the many attestations, the contributions of the youth to peacebuilding are still deemed understudied. Most of the studies were based on the dichotomous view of the youth: victims and perpetrators of violence (UNOY Peacebuilder, 2015).

The purpose of this research was to study the manifestation of peace and war in the poems included in the new literature curriculum for the junior high school students in Israel.

Content analysis.

The results of the research, comprised by the content analysis methodology, showed that only three poems could be attributed to the category of war theme. Most of the poems fit to the category of didactic war motif; namely, they describe and refer to wars but are aimed at socializing the readers to peace by presenting them the vainness of wars.

The brief review addresses only canonic poems and not popular songs.

The brief review will be directed to decision-makers in author’s country.

Literary works have the ability to play a key role in peace education. Political behavior studies show that patterns of political behavior, such as support for a certain political party, tolerance of minorities and support for human rights are formed and internalized by the individual during childhood and adolescence.

This research produces a new and sophisticated approach towards the process of political socialization. This brief paper also conveys the new term of “didactic war theme”.

Promoting a “Culture of Peace” has always been one of the ultimate goals in the provision of education around the world, including Thailand. The concept of Education for International Understanding (EIU) has thus been developed since the “Peace Movements” following the 20th century’s world wars. Initially, the field encompassed peace education, international education, human rights education, citizenship education, and development education. Gradually, it has become an interdisciplinary, and multidimensional field of study encompassing other related themes including disarmament education, nonviolence education, education for conflict resolution, antidiscrimination education, gender equity education, multicultural education, global education, education for international cooperation, education for dialogue of civilizations, education for interfaith dialogue, values education, environmental education, education for sustainable development, and education for inner or personal peace. Moreover EIU, which formerly focused on the “international” dimension, is now concerned just as much with issues and problems “within” (intra) societies. This chapter examines the development of the concept and the implementation of EIU-related themes in Thai policies and curriculum. Survey research was conducted before and after the major political crisis starting in 2008. Survey questions include ability to identify national policy relating to EIU, perceptions concerning the objectives in implementing EIU and values highlighted within an EIU framework, teaching methods, experiences in studying/participating in EIU-related courses/activities, and problems in studying/participating in EIU activities. Some results from the study in 2007 are presented and compared with findings from following studies in 2010, 2012, and 2014.

This chapter explores how the concept of ‘peace’ has evolved and broadened over time within the Peace Studies Field to include at least seven aspects (Part I), and how a somewhat parallel evolution has occurred within the field of Business Ethics, so that each of these seven aspects of peace has implications for business ethics (Part II). In Part I, peace is defined as different, evolving visions and goals necessary for creating a more peaceful society and world. These seven aspects of peace also build on each other, collectively creating a more holistic, integrative view of peace for the 21st century, along with the need for various forms of nonviolence for bringing about these needed visions and goals. Each of these seven aspects of peace can also be seen as being based on certain underlining principles. What is most interesting to see is that these underlying principles seem to also be at work in the evolution of business ethics, implying that humanity is indeed moving towards addressing evolving aspects of what must be addressed for creating a world that increasingly works for everyone. This is perhaps a surprising but quite significant discovery.

The purpose of this paper is to highlight the importance of values and beliefs rooted in “non‐Western” cultures in implementing global education initiatives such as education for sustainable development (ESD) at the regional and local levels. This is because many of these initiatives are often derived from “Western” cultures and values. Also to reaffirm the importance for educators to respect and use local and indigenous ways of life and knowledge systems in order to make teaching and learning more relevant and meaningful for Pacific students; and to advocate for the development of teachers' capacities to better contextualize their teaching and create more culturally inclusive learning environments.

Informed by the findings of her research on cultural values, educational ideas and teachers' role perception in Tonga, plus her work as the UNESCO Chair in Teacher Education and Culture at the University of South Pacific, the author presents her reflections on the need to further enhance teachers and teacher educators in the Pacific region.

The findings suggests that teacher education programmes that are designed to cultivate teachers' cultural competence may better contribute to making Pacific education more relevant and effective.

The ESD discourse often attaches importance to traditional and indigenous knowledge, but there is limited literature discussing how and for what purposes indigenous ways of knowing should be integrated into teacher education. This paper challenges the neglect of teachers in the international education reform discourses; points out the vital role of teachers in facilitating educational reforms, and contributes understanding of the types of teacher capacities higher education needs to foster for peace and sustainability through the case of the Pacific region.

Cross‐cultural studies show that most, but not all, human societies engage in warfare. Some non‐warring societies cluster as peace systems. The existence of peace systems, and non‐warring societies more generally, shows that warfare is not an inevitable feature of human social life. This article considers three peace systems in some detail: Brazil's Upper Xingu River basin tribes, Aboriginal Australians, and the European Union. A primary goal is to explore features that contribute to peace in each of the three non‐warring systems. What do these peace systems suggest about how to prevent war? Provisionally, key elements would seem to be the promotion of interdependence among the units of the peace system, creation of cross‐cutting links among them, the existence of conflict resolution procedures, and belief systems (including attitudes and values) that are anti‐war and pro‐peace.