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The main thesis of the chapter is to introduce a new idea to the field of peace negotiations, which will require the development of a new model of negotiations to enforce peace. The existing models of peace negotiations highlight the existence of a positive peace dividend to parties involved in conflicts and peace negotiation. They, hence, usually highlight a gradual and dynamic adjustment, or movement, away from a conflict-ridden outcome towards a peaceful outcome that offers a positive peace dividend to all relevant stakeholders. In comparison with the status quo, peace brings additional economic returns and peace therefore offers a win–win situation. Despite the fact that a win–win situation does not ensure the enforcement of peace, as agents can easily get locked into what is commonly known as the prisoners' dilemma – yet the possibility of Pareto improvement makes negotiations for peace somewhat artificial. At least in the short run all agents involved in active conflicts are apprehensive of peace as they expect immediate (expected) returns from making peace can outweigh the expected returns from conflicts. An important work that sidesteps the win–win situation of peace dividends is by Isard and Azis (1999) who introduced the possibility of an immediate loss of economic returns from the peace process in their conflict management procedure (CMP). However, in the existing work on CMP, the long-run returns from peace outweigh that from conflicts. One therefore presumes that peace brings economic benefits to all. The existing CMPs therefore assume away any possibility of lower economic returns from peace. There are some important models in which peace negotiations are also modelled as a zero-sum game in which the gain of a party represents a loss to others, which is known as win–lose negotiations. In this work we introduce the possibility of bargaining and negotiations against the backdrop of potential immediate losses while peace is favoured simply for its intrinsic value and not for pecuniary returns. In the real world, there is evidence to believe that agents involved in conflicts are painfully aware of two things: first, the decision-making agents who choose between conflicts vis-à-vis peace are the leaders who get rarely affected by economic returns from conflicts or peace. It is usually the foot soldiers who bear the brunt of costly conflicts and can benefit from peace. Secondly, most people value peace for the sake of it as peace has an intrinsic value that ensures the protection of rights and their lives and protection from violence. Thus, peace is a collective good that provides little extra economic returns to actual decision-makers who choose between courses of conflicts or peace.

The gendered consequences of war are often not fully realized, as women tend to carry the heavier burdens in post-conflict situations, yet at the same time can be left out of the formal peace process. Women can be part of the peace process informally through economic empowerment and sustainability. As most post-conflict situations are occurring in the developing world, one of the major issues in the peace process is the notion of a rescue narrative. Organizations from the developed world approach peacebuilding as a project that often disenfranchises and disempowers the people they are trying to help. Therefore, women must be empowered to contribute to their economic situations rather than becoming dependent on the help of outsiders. This amplifies the role of the follower by giving her the tools to be part of the solution and become self-sustainable.

This chapter argues for the role of social enterprise in building sustainable peace by giving women agency and power in their communities. It will look at these phenomena through the lens of a non-governmental organization, 31 Bits, that offers a valuable case study in the post-conflict Northern Uganda town of Gulu where they employ 100 plus women in a five-year program that equips them to become fully self-sustainable through the creation of jewelry handmade from recycled paper. Their holistic approach moves beyond the nonprofit model of charity and survival for giving their beneficiaries the chance to thrive. In this way, it is not relief or rescue work but rather informal sustainable peace development. When women are economically empowered, their communities are closer to reaching gender equality and achieving positive peace.

Peace on Earth has often been elusive, with more times on Earth spent at war rather than peace. This paper examines the nature of peace with its antithesis of war, focussing on the impact of war on the planet, which is not a primary consideration when war is waged. War leaves negative planetary legacies, which are of major concerns in times of population growth whilst living on a finite planet. Who should be responsible for planetary impact of war is considered, with some focus on government and other organisations. Collaborative strategies for caring for the planet through guidelines and level of departments of defence and national law-making organisations at national levels are discussed, as well as overviewing the focus and role of the United Nations and the associated Sustainability Goals. The paper concludes by suggesting that a more powerful way to influence us in our responsibilities to live peacefully, rather than a virtuous ‘should not’ approach, is the need to shift back to a moral positioning in our perspectives as humans being part of the ecosystem, so that we view ourselves as being at one with all life. In this perspective, if we incur harm to this planet, we are harming ourselves. Suggestions for living in a more peaceful way are drawn from indigenous wisdom and spiritual teachers, particularly the current Pope Francis.

Civil society in Sri Lanka has, to a large extent, been shaped by British colonial rule and the establishment of the modern, democratic state in the first half of the 20th century. In pre-colonial times, grass roots communities organised around the need for collective work in temples and for irrigation. A notion of pre-colonial cooperation and harmony and an ideal traditional Buddhist society, which was lost due to colonialism and modernisation and should be revived, today forms part of the Sinhalese nationalist discourse and of the mobilisation rationale of the large community development organisation Sarvodaya (see Gombrich & Obeysekere, 1988; Brow, 1990).

In many countries over the world, women have waged peace to challenge systemic oppressions and build societies that are reflective of women’s voices, and in fact, all voices. Moved by the desire for change, and often even willing to put themselves at risk, these women have paved the way for societal change focused on peace, justice, and freedom. With the assistance of narratives from the Women’s PeaceMakers program at the University of San Diego (San Diego, California), we can come to know some of these women and understand their stories. This chapter shares the findings from a pilot study that helps to understand the work of these Women PeaceMakers through the lens of the Integral Perspective of Peace Leadership (McIntyre Miller & Green, 2015). It also offers recommendations for others engaging in the leadership and followership work of creating, sustaining, and actualizing a movement with particular attention paid to the modern United States-based Me Too and Time’s Up™ movements.

Conflict resolution and peace building has acquired much significance in the last few years (Siddiqi, 2003).

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.

This chapter examines the delicate balance achieved by apex courts in new democracies when dealing with impunity for rights violations during times of transitional justice. While international law has clearly rejected amnesties for past rights violations, domestic politics sometimes incorporate amnesties as part of larger peace settlements. This puts courts in the difficult situation of balancing the competing demands of law and politics. Courts have achieved equipoise in this situation by adopting substantive interpretations and procedural approaches that use international law’s rights-based language but without implementing international law’s restrictions on amnesties. In many cases, courts do this without acknowledging the necessarily pragmatic nature of their decisions. In fact, oftentimes courts find ways of avoiding having to make any substantive decision, effectively removing themselves from a dispute that could call into question their adherence to international legal norms that transcend politics. In doing so, they empower political actors to continue down the road toward negotiated peace settlements, while at the same time protecting the courts’ legitimacy as institutions uniquely situated to protect international human rights norms – including those they have effectively deemphasized in the process.

Purpose – The purpose of this chapter is to discuss diversity among individual activists and the movement as a whole in the United States and identify the concerns, challenges, opportunities, and initiatives facing the broader network of global peace activists.

Design/methodology/approach – Data were from my study of U.S. peace activists that included 251 Internet survey respondents and 33 telephone interviewees.

Findings – I present a typology of internal and external challenges for the peace movement identified by activists, as well as five strategies for diversifying the movement.

Social implications – As some respondents expressed how their privileged status as American citizens prompted their peace activism, I explore how the intersection of a socially dominant status with the experience of belonging to a subordinated gender group impacts activism. I also discuss global opportunities to strengthen the peace and justice movement with a particular focus on women's activism.

Originality – While most studies of peace activism focus on social movement organizations, this is a comprehensive study of individuals involved in peace activism after September 11, 2001.

Searching for a foundation of Business and Peace, Galtung’s (2000) negative and positive peace framework is widely used and appears to be very helpful (Galtung’s and Jacobsen, 2000). Negative peace for Galtung refers to the absence of direct violence. Positive peace refers to the absence of indirect violence. In the first part of this chapter, we develop a foundation of business and peace, starting from Galtung’s negative peace concept. Eliminating violence and war leads to rediscovering the importance of Hobbes’ analysis of fear. Applied to business, Hobbes’ quote ‘Fear and I are twins’ becomes ‘Fear and business are twins’. In the second part, we use Galtung’s positive concept of harmony and cooperation to develop wisdom as the foundation of business and peace. The final part explores the specific wisdom of mercy. Not only mercy and peace are twins but also mercy and business. The conclusion will be that business and peace become twins when the mimetic desire is no longer the underlying drive of business but rather the desire for sustainability.