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The relevance of the problem under study stems from the fact that the practice of terrorism is one of the main challenges of contemporary world politics, affecting various regions of our planet. In this regard, the study of this phenomenon within a particular region deserves special attention, Northern Ireland in this case. The practice of terrorism there has been a destabilising challenge almost throughout the twentieth century and is associated with unresolved interethnic and interreligious problems. The aim of the paper is to identify factors in the emergence, spread and de-escalation of political violence in Northern Ireland in a historical retrospective. The main approaches to the study of the problem in question are historical and analytical methods. The study shows the main reasons for the emergence and escalation of political violence and terrorism in Northern Ireland and indicates the main measures to find compromise in a multi-confessional and multi-ethnic society, which may be a model for the resolution of similar conflicts in other regions of the modern world. The materials of the paper can help to study the specifics of regional terrorism, to identify the main factors that allow reducing the level of social conflict, and to understand similar phenomena in other regions (the Balkan Peninsula, the Middle East, etc.). Moreover, it reveals the needs to make the awareness of the educated class of the society.

In a world with 7 billion people and limited natural resources, humans have to use them (social, economic & environmental) without destroying them for future generations. The leading aim of the paper was to explore the phenomena of Education for Sustainable Development (ESD) and the role of the social studies curriculum. The paradigm of the research was interpretivism, and phenomenological design was used. The semi-structured interviews protocol was used to collect data. Five participants (Experts of social studies curriculum PCTB) were selected using the purposive sampling technique. Data were analyzed using NVivo12, and thematic analysis was conducted using open, axial, and selective coding. Five themes ("people," "planet," "prosperity," "peace," and "partnership") were selected during the qualitative data analysis process. It was evaluated that the social studies curriculum designed by Punjab Textbook Board incorporated the values of sustainable development among six, seven, and eighth grade students. However, some indicators that are missed need a minor addition. [Note: The page range (201-218) shown on the PDF is incorrect. The correct page range for this article is p201-219.]

Today, we are living in an era of violence and conflicts and many people have forgotten their values and norms that are essential for living peacefully in societies. Peace education is the only way to overcome these problems because it helps to enrich both social as well as cultural values of an individual, and a society as a whole. In order, for peace education to become a steady insertion and curriculum anticipation within schools, teachers must be well trained to reduce conflicts within the society. Therefore, integrating the concept of peace education in teachers' training institutions is very essential. For this purpose, the study used action research methodology to identify students understanding regarding the concept of peace education in B.Ed. (Hons) program. For this study, students were primary participants, whereas, teachers were secondary participants. The findings from this study revealed that peace education is not included implicitly in the B.Ed. (Hons) curriculum, nor it has been implemented overtly or covertly in the curriculum. Before the intervention, teachers and students did not have prior understanding of peace education. However, after the completion of two cycles, students' perceptions regarding the concept of peace education has improved.

This ethnographic case study aims to examine second language socialization (SLS) in a massively multiplayer online game (MMOG) called Stronghold Kingdoms (SK). To explore the affordances of this community for SLS, the social dynamics in a Faction community during 4 life-time periods, namely, war, post-war peace and life in exile, end of the world, and immigration to a new world were investigated using three methods: observation, analysis of records (in-game forum exchanges), and interview. The results suggested that the norms of the Faction community, that is, communication, collaboration, skills, support, rules, closeness, trust, status, and shared experiences provided a supportive environment for SLS. Moreover, the results of an in-depth interview conducted with one of the Faction non-native English speakers (NNES) revealed that the affordances of SK were important in the development and improvement of second language skills. Therefore, this study offers implications for second language pedagogy and research.

When referring to peace, peacebuilding, and peace education, among others, some similarities and differences among them appear. Although some consider ELT as a peripheral field regarding peace construction, diverse enunciation modalities profile this interest. Inquiring into "what, where, when and who," I analyzed 55 articles and 36 presentation abstracts for this qualitative study to unveil what is understood as peace construction in ELT. This revision presents six tendencies. Gaps and opportunities of research action for teachers are synthesized. Time/space coordinates of enunciation modalities in peace construction are displayed. I describe who the teachers behind some studies might be, regarding their locus of enunciation. Conclusion remarks around the diverse nature of peace construction are discussed, as representing those links between imagined separated fields.

This research aimed to examine the mediating role of forgiveness in the relationship between vengeance and tranquility. 297 university students participated in this research. Scales of revenge, forgiveness and tranquility were used to collect data. The results indicated that forgiveness played a full mediator role in the relationship between vengeance and tranquility. In other words, in this model, as vengeance increases, tranquility and forgiveness decrease, and forgiveness plays a mediating role in that relationship. Individuals with high levels of vengeance are unlikely to have high levels of tranquility and forgiveness. If individuals feel more vengeance, they may have low forgiveness and exhibit less tendency to feelings of tranquility.

In the divided society of Israel, educators committed to the future and the well-being of young people should incorporate peace education in all the dimensions of doing and learning in the educational system. While the formal educational system does not have a peace education policy, throughout the country, many schools undertake diverse practices of peace education. However, these practices have neither succeeded in changing students' attitudes and emotions about other groups members, nor have they succeeded in transforming conflictual relationships, between different social-ethnic-religious groups, into relationships of trust, understanding, and reciprocity. In this article, I review the accepted practices of peace education and suggest a potential explanation of the failure of these practices. The main purposes of the article are first to argue that many educators, who engage in peace education, aspire to cultivate tolerant, or even pluralistic relationships among the conflicting groups, while not engendering intercultural relationships that might "endanger" group identities. The second purpose is to suggest a possible solution, namely, to use humor. Using humor in peace education -- in a way that is cognizant of the different cultural sensitivities -- might lead to attentive dialogue among the groups and improve peace education's effectiveness.

This study aims to describe the policies adopted by the Aceh government in implementing peace education in the secondary schools. It used the qualitative descriptive method with a case study design, whereby 17 participants consists of officials of education bureau and teachers of civic and religious education were involved in the study. The data was collected by in-depth interview and documentary study. The data was analyzed using Creswell's spiral data analysis. The study found that, firstly, the Aceh government focused more on implementing Islamic-based education in accordance with the national standards, and had not considered the normative and sociological chances to make a policy that regulated the implemention of peace education in the schools. Secondly, the Aceh peace agreement used the concept of human rights in regulating the education in Aceh, and therefore, the Law on Governing Aceh did explicitly regulate Aceh educational reform for peacebuilding. This had resulted in unanimous understanding and implementation of peace education at the secondary schools. Thus, there is a need for educational system reform in respect to peace-related education curriculum in the region. Finally, this study suggested for future research that focused on the regional government's authority in reforming and restructuring regional educational system that incorporated peace education as long-term peacebuilding vis-à-vis the central government.

This paper has two objectives, namely, to map the problems of history learning to promote peace in post-conflict societies and offer applicable solutions. The research questions are (1) How do schools in post-conflict areas experience pedagogical conflict, especially when confronting "difficult history" events that arise in classroom discussions? (2) How does the impacts caused? and (3) What solutions can be offered? This research paper is a qualitative research design with a phenomenological approach. The primary informants in this post-conflict generational research are teachers and students in East Aceh. Involved 55 participants from schools scattered in locations with predefined characteristics. The gender ratio was 69.6% females and 30.4% males. The youngest volunteer was 12 and the oldest was 52 of age. The main techniques used in the data collection was observation, which aims to observe the learning process in the classroom and various other potentials outside the classroom that contribute to conflict. Interviews were carried out to deepen the results of observations as data comparisons. The documentation study was conducted to analyze curriculum documents and the used teaching materials. The results of the research show that schools in post-conflict areas, especially in the research setting of "difficult history" learning, experience pedagogical conflict by placing teachers, students, and schools in a latent conflict structure. The behavior of teachers and students in a learning atmosphere is the culmination of contradictions in the knowledge and epistemology that students have before they enter the classroom. The most visible impact is the emergence of cognitive biases and unconscious history due to the tug of war between the psychological and social modalities of the post-conflict generation. Cognitive Behavioral Therapy application is in accordance with the peace education postulate started by deconstructing the image of the enemy and ended with conflict management skills.

With a particular rise since the turn of the millennium, cyber-security become one of the most important security sector in contemporary security politics. Despite this, the convergence of cyberspace and security has mostly been analyzed within the context of technical areas and had been neglected in the political realm and international relations academia. The article argues that in line with developments in the domestic and international arena, the AKP government shifted towards the securitization of cyberspace. Secondly the article argues that there seems to be two waves of securitization and desecuritization within the case. The first wave starts from 2006 through the end of 2017 whereby cyber securitization took place within the subunit level and very much connected to political and societal sectors. This first wave particularly heightened after the 2016 attempted coup and the eventual collapse of the peace process with the PKK. The second wave came in the 2018 onwards and instead of securitization, there is a desecuritizationn of cyber attacks took place mostly at the unit level. In both waves, the desecuritization and securitization is constructed within the national security discourse. However in the first wave, a threat to national security is constructed and hypersecuritized particularly in relation to developments at the societal level. In the second wave, the emphasis is put on the strength of national security therefore the threats and cyber-attacks at the unit level that are originated from other states is downplayed in order to construct a national pride and strength. The main goal of this article therefore is to fill the gap in the Copenhagen school related to cyber security sector. The second aim is to fill the gap specifically in Turkey's response to events in cyberspace and construction of a cybersecurity discourse and culture.

Background: Universities, globally, and in South Africa, continue to be confronted with demands for transformation, humanisation of pedagogical practices and to embrace social justice. Aim: In this article, we bring to the surface possibilities of "Ubuntu" pedagogy within a social justice framework. We intersect Collective Fingers Theory and Social Justice Theory to propose the notion of "Ubuntu" pedagogy, which draws from African philosophy of "Ubuntu." We argue that "Ubuntu" pedagogy provides an alternation to the current pedagogies that draw from European theories for teaching and learning in the South African higher education context. We put forward that, "Ubuntu" pedagogy, when embraced with understanding and dignity it deserves, has the potential, firstly, of initiating students from other cultures other than African cultures to the values of "Ubuntu" and, secondly, of reconnecting students with their values and cultures, but it has a capacity to cultivate social justice values of equity, recognition and fair participation amongst students from diverse social backgrounds. Setting: South African Higher Education. Methodology: The authors draw from literature to position the article within "Ubuntu" philosophical framework and social justice lenses. Themes emerging from literature are as follows: Intersection of "Ubuntu" philosophy and social justice, "Ubuntu" pedagogy and transformation in higher education and guiding principles for possible implementation of "Ubuntu" pedagogy. Results: At the intersection of "Ubuntu" pedagogy and social justice, classroom practices are designed to respond to students' cultural competencies and to embrace all linguistic repertoires that students bring to the classroom for learning. Students are treated equally and with dignity and respect regardless of their social backgrounds. Conclusion: We argue that higher education classrooms in post-apartheid South Africa should enable equal access, equity and inclusivity for all students. We therefore recommend "Ubuntu" pedagogy as a culturally and socially just pedagogy for transformative higher education classrooms. This article contributes to the continuing dialogues about transformative pedagogies, decolonisation and social justice in South African higher education.

This article considers three fundamental perspectives for Catholic education, all mentioned in the encyclical letter "Populorum Progressio" of Paul VI, which have also been present in the teachings of successive pontiffs. The first perspective is the need to build a new civilization and the idea that "the world suffers due to lack of thought." The second perspective is the idea that "there is no true humanism but in the opening to the Absolute." The third perspective is the idea that at the origin of injustice there is a lack of fraternity. The second Vatican Council stated that "true education should promote the formation of the human person both in view of its ultimate purpose and for the good of different societies." This invitation of the Council Fathers is still very current and is directed especially to those who have positions of responsibility in the world of education. The article is adapted with minor modifications from an address at the closing session of the OIEC World Congress held in New York in June 2019.

This mixed-methods study aims to explore the patterns of teacher and their effects on teachers' lives and work. To do so, the researchers went into one international school in Thailand and requested participation from 25 foreign language (FL) teachers. All the participants completed and returned a questionnaire and participated in one-on-one interviews and observations. Calculation of the questionnaires with SPSS (version 20) demonstrated the participants' high favoritism of teachers' collegial relations. Nevertheless, the researchers' analysis of their descriptive data with open and axial coding techniques opposed the numeric data and strongly supported the existence of balkanization, individualism, and contrived collegiality among these participants. The findings of the present study challenge (FL and other subject disciplines) teachers to consider the focus and the depth of teacher cultures. More importantly, they urge teachers, school administrators, and policy makers to anticipate the growing effects of teacher cultures on teachers' sense of professionalism related to their lives and work.

Second-language learners increasingly need effective writing skills in English for academic and professional purposes, as well as for personal and social purposes. To date, peace education (PE) activities in the English language classroom have mostly focused on speaking. This article presents an activity that can help fill the gap in the lack of resources on writing activities for PE in the English language classroom. Using PE as a framework, students read and write about a peacemaker to reflect on the meaning of peace and how it can be achieved.

Peace is a necessary condition for the sustainable development of any nation. It is described as the absence of physical and structural violence, and the presence of justice. Peace education involves human rights and conflict resolution education. This justifies the prominence of peace and conflict resolution education in the educational agenda of nations. Based on this, the paper examines the management of tertiary education for peace and conflict resolution in Nigeria. The population of the study comprised lecturers from the Faculty of Social and Management Sciences from the Universities of Benin, Port Harcourt, Calabar and Uyo, totaling 2312. A sample of 231 lecturers was drawn for the study using the Cluster Sampling Technique. One research question and one null hypothesis were considered in this study. Data collection was done using a structured instrument tagged, "Managing Tertiary Education for Peace and Conflict Resolution" (MTEPCR) Questionnaire. The Instrument was duly validated and tested for reliability using the Cronbach Alpha reliability formula. This gave a reliability coefficient of 0.81. Descriptive statistics such as mean, standard deviation, and simple percentage were used to answer the research question. The null hypothesis was tested at 0.05 alpha level, the one-way ANOVA. The result of the study indicated a low extent in the implementation of peace and conflict resolution education in tertiary institutions. There was no substantial difference in the implementation of peace and conflict resolution education among four federal universities. Based on these findings, key policy, practice and research implications are discussed.

The purpose of this research is to learn about the division of authority in the management of marine resources and the handling of social conflicts that occur between fishermen in terms of peace education in national law. This study uses a normative juridical research methodology by conducting a comprehensive study of theoretical aspects, legal rules and legal principles that focus on the authority of sea management and handling social conflicts through peace education on Madura Island, East Java Province, Indonesia. The main data sources are secondary data obtained from primary legal materials, documentation, and relevant research studies. The data analysis technique uses content analysis which is intended to describe the characteristics and draw inferences from the research conducted. The results showed two main points. First, since the enactment of Law Number 23 of 2014, the authority for marine management by the district government has been abolished and taken over by the provincial government. As a result, the district government can only receive reports from the community about conflicts between fishermen and no longer have the authority to manage the sea. On the positive side, it minimizes the abuse of power, but from the negative side, the community is getting further away from the district/city authorities who are supposed to handle conflicts between fishermen in their area. More deeply, the Provincial Government streamlines the formation and development of Community Supervisory Groups (Pokmaswas) as a form of cooperation in the supervision of marine and fishery resources by security forces and law enforcement as well as the community. Second, the law related to handling social conflicts is an effort to implement peace education because it is carried out in the context of dealing with conflicts without violence for the sake of harmony, unity, and peace by involving all parties involved in conflicts between fishermen. The conclusion is that the formation of Pokmaswas and laws and regulations are not sufficient for handling conflicts between fishermen, they need to be supported by district/city regional policies as owners of management places/areas for equitable distribution of welfare and justice. Local governments need to instill peace values as mandated in the National Law, Pancasila, and the Preamble to the 1945 Constitution in various peace education and training programs by focusing on anti-violance training.

Peace education is a significant aspect of education as it aims to teach individuals to deal with violence and conflicts in a peaceful way. A literature review indicated that peace education can be integrated into English language teaching (ELT) and learned by students while they study English in middle and high schools and at universities, but how peace education can be integrated into ELT in primary schools has not been studied. Therefore, the present study aimed to find out whether peace education is integrated into the new English language teaching program (ELTP) for primary schools in Turkey and, if it is, how it is integrated into the ELTP. This work was designed as a qualitative study. The new ELTP for primary schools in Turkey was used as the data collection tool and data were subjected to content analysis. The findings of the study indicated that peace education is integrated into the new ELTP through the themes and/or language functions of the units in the 2nd, 3rd, and 4th grades. Findings also showed that the units related to peace education can help students study three aspects of peace education, which are inner peace, social peace, and peace with nature. The findings were discussed and suggestions for further studies were made.

Adolescence violence is a problem that often occurs and is of concern to many parties. This condition can have an impact on various aspects, including subjective well-being, a sense of security and comfort at school, students' poor perceptions of the school climate, to the decline in student academic achievement. The problem of adolescent violence requires solutions to minimize it, one of which is through internalizing the values of peace. One of the figures who teaches the values of peace is KH Ahmad Dahlan, as the founding figure of Muhammadiyah in Indonesia. This study aims to identify the values of peace through KH Ahmad Dahlan's life experiences, as stated in the novel entitled Sang Pencerah. This study uses a qualitative approach with a hermeneutic type. The results showed that the values of peace according to the perspective of KH Ahmad Dahlan includes: (1) achieving life goals freely and responsibly; (2) humbly; (3) seeking the truth, and not following habits considered right; (4) studying the fact with tolerance; and (5) sacrificing for the people (compassion). The values of peace according to the perspective of KH Ahmad Dahlan should be a reference for developing a model of guidance or counseling to help students develop a peace-loving character to create a culture of peace in their environment.

This study aims to identify the forms of violent extremism among students of the College of Education at Kuwait University and specify the causes that drive youth towards it. This study used a cross-sectional design to which MANOVA analysis was used to analyze data. Sample of this study included 192 faculty members and 426 students of Kuwait University. Three indexed questionnaires searching the forms of violent extremism, causes and the role of faculty members to counter violent extremism were used to collect data. The analysis was addressed descriptively to see the indexes of violent extremism and their statistical impacts on the attributes in terms of occupation, gender, age, and experience to counter violent experiences. Results show that violent extremism among students occurred due to political, social, economic, and cultural aspects. This study has also determined the role of education in countering violent extremism and decreasing its prevalence among youth. One of the most important results is observing the spread of several indicators and types of violent extremism among some students. Therefore, attention must be paid to teaching these students how to resolve their differences by legal and peaceful means. It is recommended that an educational strategy be developed to prevent violent extremism among students, which should emphasize the importance of upgrading the curriculum and programs within the college to spread a culture of peace, tolerance, and acceptance of social and cultural diversity.

The complex nature of contemporary challenges requires a culture of cooperation between academic disciplines. However, to what extent do educational systems prepare students to think beyond the boundaries of austerely defined and often entrenched academic fields? UNESCO has successively called for Environmental Education, Education for Sustainable Development, and Education for Global Citizenship to incorporate complex socio-environmental issues into mainstream education. Despite the presence of strong institutional support by governments and international organizations, the introduction of these interdisciplinary approaches into actual educational settings has been slow. With no intention to underestimate the pertinence and agency of strong political will in promoting educational change, we explore the presence of deeper, epistemological issues that may account for the generally slow progress of interdisciplinary pedagogies. To elaborate on this discussion, we focus on pragmatic solutions that can promote the integration of environmental, sustainability, and global citizenship education into the existing educational ethoi.

The significance of peace education is universally recognized for a safe and prospering future for the world at school level as peace education aims at equipping the future citizens with necessary knowledge, attitude, and skills so that they would acknowledge and respect all kinds of diversity and understand human dignity. This paper is based on an empirical research aiming how far guiding principles and practices of peace education followed in secondary schools of Mizoram. The concept of peace education, guiding principles of peace education and practices on peace-related activities being followed in the secondary schools of Mizoram were explored. The study revealed that peace education was not being taught as a separate subject. Peace education component was infused in the existing curriculum and also was being taught through co-curricular and extra-curricular activities. Besides, teachers must reflect in their behavior all the guiding principles of peace. They should encourage the students for critical thinking, reasoning, develop awareness on societal problems and issues, broaden their outlook, concentrate on studies, and to be associated with various activities. In Mizoram, students' unions and church organizations used to play a prominent role in shaping and moulding the character of the people starting from the early stage of life which ultimately benefits the society and the nation. However, in the context of rapid change in social structure and modernization process, there is need for inculcating the values of peace for which schools have to play important role.

This reflective essay highlights the importance of project structure when teaching highly controversial topics. I review research that shows differing approaches to teaching highly controversial subjects and the impact of the approaches on learning outcomes. I then reflect on the outcomes of deploying a non-directive, peacekeeping approach to address the issue of police-involved shootings in a criminal justice class. Finally, I draw attention to ancillary issues that emerge in this project structure as well as how the results impacted my own thinking about this topic.

As society changes, new challenges arise for education. Major social upheavals have led to increasing awareness of social justice issues and critical reflection within the field of music education, as well as calls for social and educational change. In this article, five music teacher educators discuss how music teacher educators and pre-service music teachers can develop spaces for envisioning future music teacher education through utopian thinking. We consider utopias as social dreaming reflecting a desire for a better way of life, and utopian pedagogy as experimenting to envision new alternatives, tell new stories and construct new realities. The article starts with outlining theories of utopia and utopian pedagogy, before moving on to reflecting on challenges related to music teacher education. A situation where pre-service music teachers were invited to think utopian is then critically explored, as is our double position as researchers/educators. Finally, we address the envisioning of possible futures within the field of music teacher education.

The purpose of this interview-based study was to explore the experiences of two university teachers who fled war-torn Ukraine and currently reside in Poland. We collected the data through two individual interviews to illustrate the dynamism and complexity of the participants' language teacher identities (LTIs) and emotion labor when striving for inner and interpersonal peace, using positioning theory as a theoretical framework. Findings show that in response to the forced migration, the participants continuously strived for inner and interpersonal peace, which is an indispensable element of their language teaching practices. The participants' longing for inner and interpersonal peace needs to be understood as a dimension, reflecting the multilayered, complex nature between peace and tensions. Further, data reflected that participants' longing for inner peace directly shapes their emotion labor and language teacher identities. The manuscript ends with a discussion of the findings by referring to the concept of well-being in language learning and teaching.

Faced with linguicism, racism, and xenophobia aggravated by COVID-19 and political tensions in recent years, multilingual international students, especially those of Asian descent, are in urgent need of engaging in healing practices for meaningful identity expression, restoration, and peace. Translingualism is a justice-oriented literacy practice that disrupts the boundaries of named languages and allows communicators to draw upon all resources in their linguistic repertoires. Storytelling, as a powerful research method and a pedagogical tool, offers a unique opportunity to encourage multilingual students' translingual meaning making for healing. This qualitative case study examined how multimodal translingual storytelling functioned as a form of restoration and peace for a first-semester Chinese student pursuing her graduate degree in English at a private university in the United States. The findings indicate that when offered opportunities to reflect on her cultural and linguistic identities, the participant was likely to detach deficit self-perceptions as an "English language learner" and embrace her differences as a strength, which benefited her first-semester language and academic experiences. This study calls for pedagogical strategies and curriculum design that open up humanizing spaces for culturally and racially minoritized multilingual students by acknowledging, valuing, and inviting their whole linguistic repertories through multimodal, translingual storytelling.

Storytelling was initiated, as a part of this study, in a Pakistani university's undergraduate English class, involving reflective discussions and journal writing, to create a safe space where students can raise their voices. In a collectivist society, like Pakistan, society's norms are preferred over individual agencies (Bittles & Small, 2016), which instills a "collectivist obligation" amongst the youth to follow society's ways (Watkins & Biggs, 2001, p. 282) and, ultimately, distancing critical thinking (Feyyaz, 2016) and muting disparate voices (Zaidi et al., 2016). Moreover, Pakistan, being a developing country, faces multiple social and political issues (Droogan, 2018; Saeed et al., 2014) adding further pressure on these young minds. With technology, media, and education, the country's youth, especially majors in English, have started comparing their norms with modern values (Zubair, 2006) resulting in adjustment issues (Haidar, 2021a) which require attention and ventilation. In this study, the classroom was developed as a venting space for students whereby storytelling helped students in confronting conflicts, deliberating causes and navigating solutions. Data from journaling, discussions, and students' interviews revealed these practices were helpful in attaining mental peace, developing tolerance and building stronger human connections.

Peace and restoration (henceforth, peacebuilding) have become buzzwords as we continue to wrestle with global problems. In this article, the authors focus on storytelling as a form of peacebuilding using wordless books (or picture books without words), with a focus on how peacebuilding may be conceptualized and woven into the fabric of the English language teaching field. Wordless books have been used for decades to help people develop meaning from pictures, comprehend story structures, improve engagement and motivation, support language learning, and develop storytelling skills (Cruzado-Guerrero & Martínez-Alba, 2022). As such, wordless books become part of an open invitation to engage in storytelling. Through this article, peacebuilding via storytelling using wordless books is explained as a social-emotional learning (SEL) classroom practice. Supported by the available literature focusing on storytelling and peacebuilding, the authors share a lesson design providing a clear way to develop capacity for peacebuilding skills using wordless books.

Prior research points to many affordances of drama and storytelling for language learning, identity exploration, and intercultural dialogue (e.g., Belliveau & Kim, 2013; McGovern, 2017; Schewe, 2013) as well as ethical risks associated with engaging multilingual learners in performative pedagogies (Cañas, 2015; Piazzoli & Kir Cullen, 2021). This ethnographic case study of an adult English as a Second Language (ESL) program in which students devised and performed a play centered on how performative storytelling positioned learners and how its focus on intercultural dialogue around mutual understanding contributed to peacebuilding. Thematic analysis (Braun & Clarke, 2006; 2019) illustrated how drama created space for dialogue, positioning students as actors worthy of being heard and competent at telling their stories in ways that reflected a nuanced view of the student-actors. The authors assert that representational ethics must be considered in order for performative pedagogies to work towards peacebuilding rather than towards further marginalization of immigrant and refugee communities.

This study focuses on how teaching is affected when two cultures meet: the Sámi culture, represented by the "lávvu," and the culture of teaching mathematics in a school. It describes the use of the "lávvu" (a Sámi temporary dwelling) as a classroom for teaching mathematics. For several years, and in cooperation with researchers, the teachers at the Guovdageaidnu Lower Secondary Schoolg have been developing interdisciplinary teaching content related to Sámi traditional knowledge. The findings of this study describe how tenth-grade students taught younger students. The empirical data used in this study originated from students' teaching in "lávvues" and consisted of audio recordings, field notes, and notes from conversations between the authors. The teaching was carried out at another Sámi school for students of the same age and younger. The organization of the teaching and the teaching itself can be seen as a hybrid of Sámi child rearing and the ordinary teaching occurring in Sámi schools in Norway.

This paper offers a philosophical analysis of Israel education as reflected in the Jewish education research literature. Six distinct conceptions are identified that all share an educational objective to engender personal and collective Jewish commitment with Israel as an integral value. This conceptual mapping revealed the need for writers on Israel education to clarify what they mean by the idea of Israel's "complexity" and to address the philosophical difficulty with the reliance of much Jewish religious identity outside of Israel on comprehensive liberalism. This paper addresses this philosophical challenge by outlining an alternative paradigm of Israel education called mature Zionism.

In January 2016, 2212 academics have signed a petition to criticise human rights violations in Kurdish cities, and faced grave consequences as a result. By presenting the experiences of six dismissed signatory academics, this article aims to show the effects of authoritarian neoliberal policies on higher education institutions. After demonstrating the AKP government's response to the petition, it accounts for the ways in which authoritarian neoliberalism in Turkey responds to its critics, the strategies that it employs to discipline critical academics, and its effects on these individuals and on the Turkish academia as a whole.

Education can instil conscientisation and stimulate action against injustice. The Batwa ('pygmy') people in the Eastern Democratic Republic of Congo have been severely marginalised. In 2012-2013, violent conflict broke out in Tanganyika, pitting Batwa against dominant groups. Our qualitative interviews evoked a causal relationship between conscientisation -- via non-formal human rights education -- and violence. Our article dispels this idea. Yet, it demonstrates that conscientisation can circulate beyond the confines of educational activities, and be appropriated by a range of actors, including those calling for violence. We thereby advance a critical discussion of the implications of transformative peace education in conflict-affected contexts.

This study investigates the hopes of a group of Finnish of ninth-graders and how hopeful they are. This study also explores how to teach in a way that promotes hope. The theoretical framework of this study combines two different theories of hope, C. R. Snyder's psychological hope theory and Paulo Freire's philosophy of hope. This study holds that hope is critical for democratic education. To foster hope, the students were taught how to set good goals and were helped to set goals for themselves along these lines. The students also worked on a two-week project that focused on their societal hopes and fears for the future. The project was an integral part of their social studies class, a means to promote hope in students, and a way to gather data about their perceived societal hopes and fears about the future. The most common themes in the students' hopes and fears revolved around climate change, social justice, and war and peace.

This study demonstrates how stakeholders' treatment of English language as the sole marketable/saleable commodity in educational setting can have implications for multilingualism and existing linguistic diversity in Pakistan. Language commodification refers to the valuation of languages as marketable/saleable commodities and their relative exchange value. The findings are based on semi-structured interviews with students, teachers, and administrators/principals conducted in schools and a university during three different PhD studies. This article specifically focusses on how stakeholders view English-medium education and indigenous languages. Given stakeholders' diversity-as-a-problem orientations and rationalization of English-medium education, we propose an epistemic reorientation in which the social-market value of languages and social-welfare considerations may become the basis of language-in-education policy and planning. Social-market value refers to the role languages play as social, educational, cultural, and pedagogical resources for the larger social development, peace, and integration of society. The social-market perspective upholds multilingualism as a resource rather than as a problem. The article concludes that academic researchers could use intellectual activism as change agents to foster critical multilingual awareness and expose stakeholders to alternative competing epistemologies. This awareness is expected to help redress the conceptual myths and fallacies most stakeholders hold about the social potential of languages and multilingualism.

This article explores learning processes that underpin ecovillages as place based 'sustainability initiatives'. Through the theoretical lens of place- based transformative learning (PBTL), developed in earlier work (Pisters et al., 2019, 2020), empirical data from life-story interviews and photovoice sessions from three ecovillages is analysed and discussed. The results support, illustrate and deepen the meaning of the four dimensions of the theoretical framework: connection to place, compassionate connection, creativity and transgression. They show how the co-existence of 'community' and 'disruption' is essential in PBTL where community brings connection, cohesion and stability to a change process whereas disruption paves the way for disrupting old structures and experiment with new ones. This article shows how a change in inner consciousness is related to alternative practices and structures that re-define relationships with ourselves, other humans and the material, more-than-human world.

Now more than ever, it is important to recognize the immensely important role that mental health and peace education play in learning and educational outcomes. Too much time and resources are wasted on peacebuilding processes that do not last and so many lives have been lost in conflicts that could have been prevented if education was used to foster positive mindsets with children. Since its founding in 2018, the Afrogiveness Movement (coined from "Africa" and "forgiveness") has striven to stem the tide of conflicts in Africa by optimizing Cameroon's education systems such that it produces peace agents and not war mongers. Afrogiveness has improved learning and educational outcomes for 2,000 mentally traumatized students from conflict-affected communities, who otherwise may have fallen prey to the dragnets of violent extremism and juvenile delinquency. It is the authors hope that, by reading this article, education stakeholders across Africa will become intentional about using education for peace.

This article asks: How is peacemaking represented in the Jane Addams Children's Book Award (JACBA) collection of children's book awardees (2015-2021)? The authors sought to build on previous scholarship that has examined JACBA, including Taber's (2015) study of JACBA for older readers and Colabucci and Napoli's (2017) study of JACBA's books for younger children. The authors were intrigued by Colabucci and Napoli's (2017) findings that one of the least represented criteria in JACBA (2005-2015) was "paths to peace" (p. 35). It is this issue to which the authors turn their attention in the present study of the JACBA collection for younger children (2015-2021). Uniting peace studies and critical discourse studies provides a prism-like lens to envision actions associated with peacemaking in the JACBA collection (2015-2021).

For the sake of promoting peaceful and inclusive societies and building accountable and inclusive institutions, what can peace leadership educators do in the Here and Now to implement equitable quality education and promote lifelong learning opportunities? This question is raised within the context of the discovery of hundreds of unmarked graves of Indigenous children on the grounds of several former Indian Residential Schools across Canada. Emerging from the responses to the question raised, the authors offer a peace education model that includes four distinct yet interconnected aspects for college student leadership educators (i) be principle-centered; (ii) be courageous in challenging questions asked, (iii) be purposeful by enabling safe spaces where learners' stories can be told and heard, and (iv) be imaginative by choosing hope rather than despair.

With the purpose of ending wars, international organizations and governments promote reintegration projects that seek to transform combatants affiliated with illegal armed groups into citizens through education. The assumption behind these efforts is that through education, ex-combatants will become economically independent, overcome marginalization, experience personal transformations, and integrate into communities. This paper questions this optimistic narrative of education by highlighting the differentiated meanings of education for ex-combatants reintegrating in urban Colombia. Listening to the voices of ex-combatants who have engaged in technical and vocational education programs, this paper compares policy narratives with ex-combatants' narratives regarding the role of education in the reintegration process. The analysis reveals how for ex-combatants, education is a complex social practice that redistributes resources and contributes to positive psychosocial and empowerment transformations. At the same time, it is a process of insertion into an individualistic system and adaptation to unequal participation within the country's socio-economic hierarchy.

This article explores how sharing and listening to stories linked children and young people, educators, artists, civil society workers, and policymakers as part of a continuum of transitional justice processes in the aftermath of conflict Mobile Arts for Peace (MAP) initiative. We argue that sharing stories within a peace education context can potentially help to address everyday conflicts and personal and social wounds, often due to the residue of past conflicts. MAP facilitates a community of listening and/or a community of listeners through arts-based approaches that engages the individual to listen to oneself, the community to listen to the other, and the society to listen to inform everyday peacebuilding.

Responding to transitional justice circumstances in Sri Lanka, Theatre of Friendship connects groups from Tamil, Sinhala and Muslim backgrounds. We use Playback Theatre as a participatory arts approach to transitional justice, working to build covenantal pluralism. As our work has evolved, we have extended the principle of emergence within Playback Theatre to broaden the mix of artistic disciplines we use. This gives us greater scope to adapt, which in turn encourages local ownership.

Education is increasingly becoming central to debates about how to promote peace in conflict-affected societies. Equitable access to quality learning, promotion of social justice through educational reforms and conflict-sensitive curricular and pedagogical approaches are viewed as peace supporting educational interventions. Drawing upon the existing body of literature in the area of education, conflict and peace in Southern Thailand and reflecting on Nancy Fraser's theory of social justice and applying the 4Rs framework, this paper provides a critical analysis of inequalities, cultural repression and epistemic domination through education. The paper argues that the 4Rs framework usefully exposes underlying structural tensions in education but does little to show avenues for rupturing unequal power relations and hegemonies that reproduce systems of domination and social exclusion at the macro level. The real hope, however, lies in the potential use of the 4Rs as a tool for grassroots political socialisation.

Should forgiveness be considered a civic virtue that promotes peace and justice following injustice? In the aftermath of conflicts as severe as state-sponsored genocide, how can relationships be restored, communities reconciled, and justice achieved? We interviewed 15 adults in Rwanda--survivors of the 1994 genocide, nominated as exemplars for their youth-serving roles in their communities and their experiences with forgiving the traumas of the genocide--about their approaches to conflict resolution, their ideas about justice and forgiveness, and their community work. Phenomenological analysis supported considering forgiveness as a civic virtue, as exemplars described a restorative approach to conflict in which justice facilitates, and is completed by, forgiveness. Implications for education emerged from exemplars' accounts, including describing a process of conflict resolution that works toward peace and justice by means of listening, uncovering the truth, acting impartially, encouraging apology and forgiveness, advising for solutions, restoring rights and relationships, and fulfilling justice.

Social injustice has become one of the social vices that bedevil Nigerian society. The level of social injustice currently prevailing in Nigeria is alarming, and the poor citizens are beginning to feel the impact in the level of discontent among the citizenry, as demonstrated by various uprisings against the state. The poems of Victor Ngiri's "One Nigeria" and Ikenna Omeje's "The Shadows of Ethnicism and Tribalism" are aimed at capturing these scenarios. A thematic analysis technique is employed to explore the central idea of the poems, while a Marxist theoretical framework is employed in the analysis of data. The findings drawn from the study show that modern poets have been able to use the tool of poetry to satirize the evils of social injustice prevalent in Nigerian society. Furthermore, the poets identify ethnicism and tribalism as one of the major causes of social injustice in Nigeria. Consequently, the poets advocate that for African society to be better than what it is, people should emulate the past African heroes, preach the gospel of altruism, and lend peace a voice.

This paper argues for a postcritical praxis in global citizenship education (GCE) and peace education (PE). The paper begins by critiquing the interlocking fields of GCE and PE as problematically framed around the three key pillars of liberal peace. Then, drawing on postabyssal thinking the paper illustrates that the Western-centricity of liberal peacebuilding is not only colonialist/imperialist but that it is an erasure of the other. The paper argues that in light of this realization epistemological pluralism as a transformative response is wanting. Instead new responses must focus on other ontological possibilities grounded in a postcritical response to postabyssal thought. Before concluding, the paper offers some pedagogic possibilities integrating the ontological for a new postcritical GCE and PE.

Although memory sites and formal schooling both serve as battlegrounds for postconflict disputes over memory, there is a dearth of research that examines the connection between the two. This article draws on the case of Colombia to explore the use of memory sites, such as museums and memorials, as pedagogical tools in education for peace building. Through observations of school visits to the Centro de Memoria, Paz y Reconciliación (Center for Memory, Peace, and Reconciliation) and interviews with students, I highlight the potential that memory sites have for establishing a sense of closeness in students' understanding of conflict. I conceptualize closeness across three axes: familiarity, temporality, and spatiality. In bringing students closer to the history of the armed conflict, memory sites hold the potential to transmit a sense of responsibility toward peace building. This research adds to our understanding of the construction, transmission, and contestation of collective memories of violence.

Prejudices are innate to the human condition and at the base of most conflicts between social groups. Yet, despite much local and global educational effort to promote equality and peace, expressions of hate and violence are omnipresent across the globe. For gaining more understanding about the complex relationship between values and beliefs that influence people's prejudiced attitudes towards others, this study investigates how Finnish upper-secondary level students (16- to 20-year-olds), on the one hand, affiliate themselves with self-transcendent values, and on the other hand, narrate prejudices towards others. The complementary quantitative (n = 2873) and qualitative (n = 2200) survey responses show that the young people regarded equality and the promotion of peace as the most important values for themselves but, despite this explicit appreciation of these self-transcendent values, they also exhibit several types of prejudice towards others. The findings show that the youth narratives of prejudices are mainly justified with their prior experiences, their imaginaries related to insecurity, disturbances, and conflicts with people who they deem to have lifestyles different from their own. This study expands existing knowledge by suggesting that the main rationales behind young people's prejudices are not based on traditional social categorisations, or core values, but on differences expressed through individual lifestyles.