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Copyright of Perspektive Mediation is the property of Verlag Oesterreich GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article is a short outline of a lecture the author gave at a DGTA faculty conference in November 2019. Daniel Shapiro's new negotiation concept is presented using examples from the author's own practice of political negotiations. The focus is on how new perspectives can be generated in emotionally and morally charged conflicts by understanding the emergence of identities and relationship identities. For severe, hardly negotiable conflicts, the impact of integrating, meaningful narratives is presented. Using the concept of Shapiro's ladder of being and Pat Crossman's three Ps, conclusions are drawn about the personal impact of mediators and resonance phenomena within negotiations. These connections are illustrated using the example of Peacemaking of the Diné (Navajos). [ABSTRACT FROM AUTHOR]

In a country burdened by violence and intolerance where many citizens claim to be Christians, a call to respond to a Christian ethics of peacemaking is appropriate. This article explores the instruction of the Matthean Jesus that his followers should be peacemakers amidst their exposure to violence. The point of departure is taken from the seventh beatitude ‘blessed are the peacemakers, for they will be called sons of God’ (Mt 5:9). The motif of peacemaking is followed through in the rest of the Sermon on the Mount and then contextualised within the broader Matthean narrative. In the article the strenuous environment is considered in which the Gospel was written and the frequent occurrence of resistance, antagonism, violence and strife in the narrative. Instead of the endless and escalating chain of violence spawning yet more violence, Jesus breaks this chain. He instructs his disciples to be peacemakers. Peace starts with peace with God but ripples out to peace in families and among neighbours, until it comes to the most difficult part, peace with enemies. Contribution: Based on this investigation, the article offers pastoral guidelines for Christians on how they ought to deal with a violent and intolerant environment.

The article is a short outline of a lecture the author gave at a DGTA faculty conference in November 2019. Daniel Shapiro's new negotiation concept is presented using examples from the author's own practice of political negotiations. The focus is on how new perspectives can be generated in emotionally and morally charged conflicts by understanding the emergence of identities and relationship identities. For severe, hardly negotiable conflicts, the impact of integrating, meaningful narratives is presented. Using the concept of Shapiro's ladder of being and Pat Crossman's three Ps, conclusions are drawn about the personal impact of mediators and resonance phenomena within negotiations. These connections are illustrated using the example of Peacemaking of the Diné (Navajos). [ABSTRACT FROM AUTHOR]

Copyright of Perspektive Mediation is the property of Verlag Oesterreich GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The African Great Lakes Region is now renowned across the globe for its history of persistent conflicts. A pattern observable especially in the Burundi, in Rwanda and in the Democratic Republic of Congo, is a succession of political regimes where each time the new regime indicts its predecessor for failing to end the spiral of deadly ethnic conflicts. When the previously oppressed social group finally snatches power it resolves to neutralize the rival social group by becoming the new oppressor. The attitude of the leaders in this region finds echo in the OT where some Israelite kings adopted a similar strategy. This could be observed in the story narrated in 2 Kgs 6:8-23 about a kind of Israel in conflict with an Aramean king. Traumatised by the oppression that his people had suffered from the Arameans, and now in a position of strength, the king of Israel would not want to miss the opportunity to put off the threat for good by annihilating the enemy. But Elisha the good adviser to the king had a different solution, not to kill the now weak enemies but to show them an alternative way of relating. The present paper draws attention to this particular voice in the narrative that is opposed to violence; it focuses on Elisha’s approach advocating for turning enemies into friends. Elisha’s approach in the narrated conflict is found to be in tune with some teachings of Jesus in the gospels. The essay reads the narrative in the context of the African Great Lakes region with the aim of exploring the relevance of Elisha’s pacifist approach to contemporary conflicts such as that experienced in this region of Africa.

Copyright of Monatsschrift fuer Kriminologie und Strafrechtsreform is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The African Great Lake Region, specifically, Burundi, Rwanda and the Republic Democratic of Congo, is a region renowned across the globe for its history of persistent conflicts. A pattern observable especially in Rwanda and Burundi is a succession of political regimes where each time a new regime indicted its predecessor for failing to end the spiral of deadly ethnic conflicts. When previously oppressed any social group that finally snatches power resolves to neutralize the rival social group for good. To achieve this, the new powerful, formerly oppressed, becomes the new oppressor. The attitude of the leaders of the African Great Lakes countries find echo in that of the Israelite king mentioned in 2 Kings 6:8-23. Traumatized by the oppression that his people had suffered from the Arameans, and now in a position of strength, the king would not want to miss the opportunity to put off the threat for good by annihilating the enemy. But Elisha had a different solution, not to kill the now weak enemies but to show them the alternative way of relating. The present paper draws attention to one of many voices in Old Testament texts that are opposed to violence that focuses on Elisha’s approach of pacifism; Elisha’s approach of pacifism in the narrated conflict is found to be in tune with some pacifist approach usually grounded on Jesus’ teaching in the gospels. The essay argues that the pacifist perspectives find in the Old Testament find support in the New Testament and explores the relevance of such pacifist approach to modern conflicts such as those experienced in the African Great Lakes Region.