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Institute for Economics and Peace (IEP) every year produces peace setting scores of many countries over the globe. The peace index score (PIS) and its ranking are fabricated by involvement of numerous recognised variables. The internal and external violence factors and their intensity regulate the strength of such scores. The present study deliberates such peace scores and rank of the countries in terms of regional variation and income class specifications. The study uses alteration of rank over three consecutive years and the growth of the PIS to elucidate the disparities over the region and income classification. The study recognised that income classification of countries smoothly elucidates the rank differences in terms of peace scores, but regional variation wise enlightenment remains misnomer. Further, this study contemplates four violence indicators and their growth over three years to describe the non-conformities of peace score between the countries. Studies acknowledged that inter-correlation between the peace growth scores and also between the growth of violence indicators is the significant factor to comprehend the peace score behaviour. Over the years, studies confirm that high-income countries are able to improve their PIS though there has large levels of inconsistency among countries. Among the regional specification, studies perceive that countries around the globe improved their peace score during 2018–2019, rather than 2019–2020.

The Horn of Africa which has geostrategic importance is endowed with huge natural resources. However, the region is one of the conflict-prone regions in the world. Deficiencies in governance systems, deprivations and poverty, resource-based inter-communal conflicts and unduly interventions of external powers in the internal affairs of the countries have been the main triggers of conflicts. With the persistence of conflicts, the Horn of African countries have remained underdeveloped with poor development outcomes. The conflicts in the region, thus, must be reversed through genuine cooperation among the Horn of African countries. For regional durable peace and sustainable development in the Horn of Africa, the following measures are suggested: (i) Political recommitment and political willingness of leaderships in the Horn of African countries for broader regional cooperation for durable peace and development to address regional challenges jointly. (ii) Promote good governance and democratic principles. (iii) Strengthen regional cooperation among institutions of higher education to facilitate access to global knowledge. (iv) Establishment of regional media that promotes good images of the Horn of Africa. (v) Establishment of Horn of Africa Institute for Peace and Development to cultivate good governance and tolerance. (vi) Provision of civic education at all levels of education to promote understanding among different ethnic groups. (vii) Increase investments to improve the livelihoods of marginalised groups, particularly nomadic communities and unemployed youth. (viii) Refrainment of external powers from meddling in the internal affairs of the Horn of African countries.

What kinds of support do interstate rivals provide to domestic actors in ongoing civil wars? And how do domestic actors utilize the support they receive? This chapter answers these questions by comparing Iranian and Saudi military and non-military (mediation, foreign aid and religious soft-power promotion) support to the Houthis and to the Government of Yemen (GoY) during the Saada wars (2004–2010) and the internationalized civil war (2015–2018). It also focuses on the processes through which the GoY and the Houthis have utilized this support for their own strategic purposes. This chapter applies a structured, focused comparison methodology and relies on data from a review of both primary and secondary sources complemented by 14 interviews. This chapter finds that there were less external interventions in the conflict in Saada than in the internationalized civil war. During the latter, a broader set of intervention strategies enabled further instrumentalization by domestic actors, which in turn contributed to the protracted nature of the conflict. This chapter contributes to the literature on interstate rivalry and third-party intervention. The framework of analysis is applicable to civil wars that experience intervention by rivals, such as Syria or Libya.

Legal systems govern social behaviour. They attempt to regulate order, collective peace and harmonious developments in society. The external social behaviour that law deals with is also a part of internal human behaviour. This external and internal nature of human behaviour, needs to be consciously studied and interlinked when legal systems desire elements of justice, equality, liberty, fraternity, dignity, integrity and unity for social collectivity. These elements, that legal systems guarantee come from an integration of individual and collective life on matters of social, political, economic etc., of various levels. The individuality and collectivity on these matters and levels are deeply psychological and spirited in sense as human behaviour operates through stimulus from inside to leave external effects outside or vice-versa through a function of thought-emotion-sensation-body complex. Thus, we see, our behaviour gets shaped by a two-way process of inner motivation and outer circumstance, individual and collective dimensions on a given matter and level. At this juncture, a critical study on this two-way relation in human behaviour and a set of unifying values to be identified for progressive intersections seem to be the future of legal systems for achieving greater goals of humanity. Additionally, legal systems that deal with justice are now becoming more than social, economic and political justice as new knowledge is revealing interrelations of spirit-mind-body or thought-emotion-sensation-body complex leaving us to think of new dimensions in justice. Thus, spirituality, as an exercise of human experiment and experience, provides a new scope for legal systems to deal with human and social behaviour to achieve order, peace and development. At this juncture, one even finds another unknown dimension gaining grounds and sinking to integrate or bring holistic responses to human problems and social challenges of the collective is the actual linking of spirituality through or with psychology or vice versa. Law and legalities of the thoughts and norms are interspersed in between these two disciplines. This is indeed a welcome trend as the psychological human and the social collective have become the axis on which every wheel of knowledge is tested and allowed to represent as spokes for inclusive, sustainable and harmonious inter-relational movement of things. One might see, know, feel or even ought to bear this interconnection that very often come in the actual spiritual practices where psychological dimensions emerge leading to wholesome experience of the state of our own individual and socio-collective nature. Among many kinds of spiritual experiences and experiments, two of them stand out for our legal consideration. One, an experience of timeless, space-less and boundless consciousness-awareness beyond life and world with which we witness, observe and understand the movement of things inside life and world, without our participation into them. Two, an experience of consciousness-awareness as power and force operating and animating through thought-emotion-sensation-body complex with our active participation in the movement of life and world. The former experience prepares the ground to remain free from all fetters of self-aggrandizing individualization before wider collectivity and, the latter experience prepares us to re-enter into wider collectivity to contribute with a freed sense of individualization, not imprisoned by its ego-aggrandizement that cuts the individual from the collective. These two spiritual experiences, one of the consciousness-awareness of freedom and, another of the consciousness-awareness with all potentials, when allowed to animate inside the human, it gives crucial understanding of the challenges of life and, pro-activation of solutions for those challenges that are extremely crucial for law and legal systems. A power of understanding the knowledge using spiritual experience of these two states of consciousness-awareness along with rationality, reason and logic, a strength operating through concentration of the energies in body aiding movement of knowledge, a harmony releasing itself through motivating-empathy and mutual-collaboration using knowledge and strength and, finally a near-perfect action operating through strategies, stages and steps in organizing daily life, human capital and all kinds of the systems of the world using knowledge, strength and harmony become our positive tools of empowerment. The combination of these two spiritual experiences of consciousness-awareness is useful to legal systems that look for solutions to human crises using interactive nature of individuality and collectivity on all issues of life, world and society. The chapter attempts to demonstrate that this kind of spirituality and its applied processes thus provide us the clue and strategy to achieve what the human nature and social existences of all kinds all over the world seek and aspire in the form of individual as well as collective peace, joy and compassion. It is also argued that this peace, joy and compassion that is spiritual in nature are in fact the origin and source of inspiration and stimulation for social, political and economic equality, liberty and fraternity in law, and the harmony and perfection of these elements seen as the justice that balances everything. The chapter demonstrates how applied spirituality can be used in law in the sense of law-making, judicial-interpretation, executive-governance, legal profession and finally a grand introduction of spirituality and its values into legal academics and research that are waiting to be liberated from the clutches of mere analytical knowledge of life and world moving towards new enriching powers of radiant collective life and wonderful harmonious world.

The COVID-19 pandemic forced us not only to think but also to pause and objectively reflect on how to deal with the situation that has arisen and how to develop well-being and resilience strategies for the welfare of humanity at large. We long to be in those vicinities where we want to calm our minds in the quest for a deeper meaning of one existence. It can be a nature-based destination, a pilgrim destination or a part of a religious tour depending on one's faith, belief and orientation towards spirituality and bliss. The abundance of natural resources available in nature is the prime source of overall wellness in all parts of the world, as are the traditional Indian practices of Yoga, Ayurveda and the practices suggested by traditional holy scriptures. This chapter attempts to see the wave of spiritual gurus boosting the wellness sector associated with travelling. Gurus like Sri Sri Ravi Shankar, Sadguru Vasudev Jaggi and HH Dalai Lama are some of the international gurus who have influenced spiritual and wellness tourism to a large extent. The discourse analysis revealed that people long for spirituality for peace and wellness. It also reveals being spiritual has no fixed dimension; it varies from person to person.

Spirituality has long played an important role in conflict and crisis management at both individual and organizational levels, and the interest in spirituality is increasing day by day. Spirituality gives meaning or purpose to one's life and minimizes the potential for conflict, so spirituality has a mitigating role in conflict and crisis processes. In addition, spirituality is thought to foster values such as equality, honesty, compassion, avoidance of harm, respect, peace, justice, forgiveness, sense of duty, reliability, good citizenship, gratitude, optimism, gratitude, love, dedication, and empathy. Therefore, it can be said that employees who have internalized such moral values will definitely reflect them in their actions and discourses in conflict and crisis situations and will achieve successful results. In fact, spirituality drives the behaviors of employees in both crisis management and coping with crisis management. In this context, it can be said that employees with a high level of spirituality can choose the integrative conflict style in conflict situations and can manage conflict positively and thus prevent a crisis from occurring. It is also foreseen that religious spirituality will play a positive role in conflicts and create a peaceful environment in organizations.

This chapter presents a spiritual or wisdom-based approach to development, its rationale, conceptualization, methods and examples of applications. The politics of being proposes that societies explicitly make the fulfillment (‘being’) of all its members – humans and non-humans – their main goal, which should guide the development and implementation of public policies. It stands in opposition to the current development paradigm focused on economic growth or ‘having’, and rooted in a set of modern western values – individualism, materialism, reductionism, anthropocentrism, etc. By nourishing our relational nature, the politics of being can address the root causes of the meta crisis the world is facing, reconciling human flourishing with sustainability and supporting the cultural evolution that is needed. It proposes a dialogue between wisdom and science, the two main areas of knowledge, to guide its design and implementation. It conceptualizes ‘being’ as the actualization of our truest ‘being’ and our highest ‘being’. This means that societies should provide the right conditions for their human members to express themselves and fulfil their healthy aspirations, as well as to develop human virtues and qualities. Wisdom traditions and spiritual teachings offer relevant insights into the nature of human fulfilment and the process of spiritual evolution that can be applied to societies. They emphasize the cultivation of spiritual values and qualities such as love, peace, happiness, life, mindfulness, mystery and the understanding of interconnectedness. In recent decades, these qualities have become areas of scientific research and been at the core of social change and development initiatives. Together they can serve as the foundations of the politics of being and allow to identify actionable public policy agendas in many sectors mainly based on existing examples.

In this critical decade and century of climate chaos, ecocide and interconnected crises, a public policy approach is needed based on the primacy of compassionate action and ecological regeneration. Ecological regeneration focuses on the health of the Earth's planetary systems of water, soil, air, minerals, microbes, plants, insects and animals. Compassionate action is concerned with relieving the suffering and enhancing the happiness of the entire human population, present and future. An integral process is needed that brings these two priority concerns into the creation of new individual mindsets and behaviours and collective cultures and policies. The innovative leadership methods needed to realize these changes include mindfulness taught by Thich Nhat Hanh, group facilitation as formulated by the Institute of Cultural Affairs in its Technology of Participation (ToP), social artistry as developed by Jean Houston and four-quadrant thinking, planning and acting as expounded by Ken Wilber in his Integral Quadrants.

In this chapter, we will first identify some of the dimensions of humanity's systemic suffering. Next, we will review how the principles and practices of engaged Buddhism and compassionate action might help relieve that suffering. Then, we will explore some of the visions, obstacles, strategies and actions of compassionate policies that can help relieve systemic suffering.

The scientific research aims to examine the scientific-theoretical approaches of spiritual and personality formation in the workplace in sacred sources and world leaders in this field. The main research methodology of the scientific research work is to systematically and comprehensively examine the approaches of the worldly and sacred sources in the formation of spirituality and personality in the workplace. The main application importance of the scientific research work is to apply the obtained results in the formation of morale and personality in the workplace. All this will lead to the innovative approach of spirituality and personality in the workplace, the systematic development of this field, and sustainable and sustainable activity. The main results of the scientific research work – improvement of morale and personality formation in the workplace – reflect conceptual and theoretical innovations in this field. The results of the research serve the application of spirituality and personality formation in the workplace, the improvement and development of that field. The originality and scientific novelty of the scientific research are that the main scientific-theoretical directions of the scientific approaches shown in the works of sacred sources and world leaders in the formation of spirituality and personality at the workplace were studied, and the theoretical-practical approaches of the formation of this field as a scientific-practical direction were investigated. From this point of view, the scientific research work can be considered admirable from the point of view of the study of scientific approaches in the formation of spirituality and personality in the workplace.