Immigrant-led Social Movements Confront Global Violence and Build Peace

The peacebuilding space in Zimbabwe has been contested by a plethora of actors, which include Civil Society Organisations (CSOs). This thesis focuses on civil groups that engaged in peacebuilding in post-independent Zimbabwe. Despite their presence, the country remains in a negative peace mode with continued resurgence of structural-related conflicts. This points to the weaknesses of CSOs’ modus operandi of building peace. To address this, the study sought to develop, implement and evaluate a peacebuilding strategy that strengthens community-based CSOs in building positive peace in Zimbabwe through the use of indigenous knowledge systems (IKS) and political intelligence1. The research design of the study was two-tier, combining explanatory and action research approaches. The qualitative data methods collection used include documentary review, in-depth interviews and focus group discussions (FGD)s. A total of 43 participants were involved in the interviews and FGDs. Findings from the baseline data indicate that CSOs have failed to translate the prevailing negative peace into positive peace because they follow elitist or liberal peacebuilding models. To address this problem, I carried out inclusive knowledge gathering with an action research team. From the team’s responses, I designed a training manual to enhance CSOs’ peacebuilding activities through IKS and political intelligence. The concept of IKS is embedded in sustainable peacebuilding and a development approach. The training was conducted with members of a CSO2 based in Harare but engaged with grassroots in rural parts of Zimbabwe. The findings in the first evaluation showed that the training was successful, and participants learnt a great deal on how they can best build peace using IKS and political intelligence skills. The participants noted that working with local people generates context-specific solutions that are demand- driven and attractive to the beneficiaries. In the second evaluation participants in the training and local people interviewed highlighted that there was a great change in the manner in which CSO(A) was conducting its peacebuilding campaign. There was great involvement of the local people, use of proverbs and adoption of a stakeholder mapping. This approach led to the generation of legitimacy and local ownership of the peacebuilding programme. The ultimate result was that a culture of tolerance, respect and unity was created in the rural community. The study concludes that sustainable peace and development can be realised when CSOs build peace using IKS and political intelligence skills. I recommend that CSOs should continuously be trained and conduct peacebuilding using IKS and political intelligence in other parts of the country. The study is significant in that it combines theory and practice of building durable peace with CSO(A) through action research. The theory of sustainable peacebuilding was realised through training and implementation of building peace through the use of IKS and political intelligence skills.

Through Other Eyes (TOE) is a free online study programme primarily aimed at teacher education focusing on engagements with indigenous/ aboriginal perceptions of global issues. Like Open Spaces for Dialogue and Enquiry (OSDE), TOE is licensed under creative commons. The program is currently used in 33 higher education institutions around the world, as well as in nongovernmental organizations (NGOs) oriented toward development education, study, and volunteering abroad. TOE was originally hosted by the Centre for the Study of Social and Global Justice at the University of Nottingham and Global Education Derby (NGO) and was developed from 2006 to 2008. The project was partly funded by the Department for International Development (DFID) through the Development Awareness Fund (DAF). The development of TOE involved a number of partnerships with academic and civil society institutions, including Manchester Metropolitan University, the Centre for Research in Development Education and Global Learning (Institute of Education, University of London), and Survival International. The baseline inquiry on indigenous knowledge systems was conducted with informants in five communities located in Brazil, Peru, Tanzania, Aotearoa (New Zealand), and Australia.KeywordsIndigenous PeopleIndigenous CultureEducation FigurePedagogical FrameworkIndigenous Knowledge SystemThese keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

This article introduces a new conceptualisation of the relationship between global distributive justice, development, and the study of peace, which we label the Responsibility for Peace (R4P). In doing so, the article examines the notion of positive peace within peace studies, its relation to arguments within global distributive justice, and to what degree this important relationship is recognised in the primary international framework to prevent and protect populations from mass atrocity crimes, the Responsibility to Protect (R2P). The article argues that despite growing recognition about the links between peace and development within both R2P and global justice discussions, it remains insufficient in terms of positive peace, thus requiring a new heuristic. In response, we argue that global justice demands refocused moral commitments to jus ante bellum (establishing global justice before war) and that this necessitates greater focus on the study of positive peace mechanisms, the identification and reform of structural injustices (against structural violence), and a retooled emphasis on human-centred development that can transcend existing legacies. In other words, we need to better focus on causes and not symptoms. It is this triangulation that we label the Responsibility for Peace (R4P), which should operate both prior to, and independently of, the Responsibility to Protect (R2P).

A Framework For Analysis The International System The Latin American Regional Subsystem The Actors The Latin American States Nonhemispheric States and Canada The United States Transnational and Subnational Actors International Institutions Latin American Integration and Association The Inter-American System Global, Extraregional, and Other Hemispheric Arrangements Instruments And Interaction Diplomacy Violence and Accommodation Conclusion Explanations and Prescriptions

The Global Justice Index is a multiyear research project based at Fudan Institute for Advanced Study in Social Sciences that assesses the contributions made by each country to achieving greater global justice. In 2019, we completed the first-year measures, using the rankings of nation-states at the global level based on data from 2010 to 2017. This was published under the title of the Global Justice Index Report in Chinese Political Science Review (Vol. 5, No. 3, 2020). The Global Justice Index Report 2020 is the second annual report based on our work, analyzing data from 2010 to 2018, which was concluded in 2020, and published in Chinese Political Science Review (Vol. 6, No. 3, 2021). This is the third annual report in our series, and here, we provide the results with the rankings of promoting global justice by nation-states at the global level based on data in the year of 2019. The report broadly consists of four sections: introduction, findings, main results, and conclusion. In the introduction, we discuss the development of the conceptual framework and evaluative principles to justify our selection of the dimensions and indicators for measurement. Next, in the findings section, we report the data, indicators, and our results for each country for each of the 10 issues we identify, and provide regional comparisons for Asia, Europe, North America, Latin America, Africa, and Oceania. In the following section, we present the main results for the global justice indices, and report the ranking of each country’s contribution to achieving greater global justice. In the final section, we discuss the applications and limitations of the index and potential further research trajectories.

Books reviewed in this article: Christ in Christian Tradition. Volume Two, Part Two: The Church of Constantinople in the Sixrh Centuty. By Aloys Grillmeier. Christ in Christian Tradition, Volume Two, Part Four: The Church of Alexandria with Nubia and Ethiopia after 451. By Aloys Grillmeier. The Darkness of God: Negativity in Christian Mysticism. By Denys Turner. Hail Mary? The Struggle for Ultimate Womanhood in Catholicism. By Maurice Hamington. Christian Doctrine in the Light of Michael Polanyi's Theory of Personal Knowledge (Toronto Studies in Theology, no 66). By Joan Crewdson. Nonfoundationalism (Guides to Theological Inquiry). By John E. Thiel. Sacramenta: Bibliographia Internationalis. Compiled by Maksimilijan Žitnik. Critical Perspectives on Christian Education. Edited by Jeff Astley and Leslie Francis. After All: Religion Without Alienation. By Don Cupitt. The Last Philosophy. By Don Cupitt. The Christian God. By Richard Swinburne. Die Religionswissenschaft und das Christentum: Eine historische Untersuchung über das Verhältnis von Religionswissenschaft und Theologie (Studies in the History of Religions 61). By Sigurd Hjelde. John Duns Scotus: Contingency and Freedom, Lectura I, 39. Edited by A. Vos Jaczn, H. Veldhuis, A. H. Looman‐Graaskamp, E. Dekker and N. W. den Bok. Aquinas: Selected Philosophical Writings. Edited by T. McDermott. St Thomas Aquinas: Teacher of Truth. By Francis Selman. Aquinas' Five Arguments in the ‘Summa Theologiae’ la, 2, 3. By Lubor Velecky. Almighty God: A Study of the Doctrine of Divine Omnipotence, By Gijsbert Van Den Brink. God. Passibility and Corporeality. By Marcel Sarot. An Introduction to the Philosophy of Religion (Introducing Philosophy 1). By B. R. Tilghman. Ancient Greek Philosophy: Its Development and Relevance to Our Time. By Robert C. Trundle, Jr. Taking Life Seriously: A Study of the Argument of the ‘Nicomachean Ethics’. By Francis Sparshott. Feminist Interpretations of Plato (Re‐Reading the Canon). Edited by Nancy Tuana. In Spite of Plato: A Feminist Rewriting of Ancient Philosophy. By Adriana Cavarero. The War Lover: A Study of Plato's ‘Republic’. By Leon Harold Craig. Plotinus. By Lloyd P. Gerson. Al‐Farabi and His School, by Ian Richard Netton. The Age of German Idealism (Routledge History of Philosophy 6). Edited by Robert C. Solomon and Kathleen M. Higgins. ‘Fear and Trembling’ and ‘Repetition’ Edited by Robert L. Perkins. The Fear, the Trembling, and the Fire: Kierkegaard and Hasidic Masters on the Binding of Isaac. By Jerome I. Gellman. Kierkegaard and Modern Continental Philosophy. By Michael Weston. ‘The Letter on Apologetics’ and ‘History and Dogma’. By Maurice Blondel, texts presented and translated by Alexander Dru and Illtyd Trethowan. Being and My Being: Gabriel Marcel's Metaphysics of Incarnation. By Joseph Konickal. GenEthics: Technological Intervention in Human Reproduction as a Philosophical Problem. By Kurt Bayertz. Clinical Bioethics: Theory and Practice in Medical‐Ethical Decision Making. By James F. Drane. Ecotheology: Voices from South and North. Edited by David G. Hallman. Ecology, Policy and Politics: Human Well‐being and the Natural World (Environmental Philosophies). By John O'Neill. Emotion and Spirit: Questioning the Claims of Psychoanalysis and Religion. By Neville Symington. The Psychology of Religious Knowing. By Fraser Watts and Mark Williams. Counseling and Psychotherapy of Religious Clients: A Developmental Approach. By Vicky Genia. The Puzzle of Ethics. By Peter Vardy and Paul Grosch. Power and Christian Ethics. James P. Mackey. Knightly Piety and the Lay Response to the First Crusade: The Limousin and Gascony c.970‐c.1130. By Marcus Bull. The Envy of Angels: Cathedral Schools and Social Ideals in Medieval Europe, 950–1200. By C. Stephen Jaeger. Religion and Society in Russia: The Sixteenth and Seventeenth Centuries. By Paul Bushkovitch. Confession and Community in Seventeenth‐Century France. Catholic and Protestant Coexistence in Aquitaine. By Gregory Hanlon. The Devil's Dominion: Magic and Religion in Early New England. By Richard Godbeer. ‘No Religion Higher than Truth’: A History of the Theosophical Movement in Russia. By Maria Carlson. The Jesuit Myth. Conspiracy Theory and Politics in Nineteenth‐Century France. By Geoffrey Cubitt. Critics on Trial: An Introduction to the Catholic Modernist Crisis. By Marvin R. O'Connell. Religion and Democracy in Latin America. Edited by William H. Swatos. A Tale of Two Missions. By Michael Goulder. Studying John: Approaches to the Fourth Gospel. By John Ashton. The Epistle of Barnabas: Outlook and Background (Wissenschaftliche Untersuchungen zum Neuen Testament 2/64). By James Carleton Paget.

In 2004 the United Nations University World Institute for Development Economics Research (UNU-WIDER) embarked on a large-scale research project on the ‘Impact of Globalization on the World’s Poor’ co-directed by Machiko Nissanke and Erik Thorbecke. The first conference was essentially conceptual in nature, meant to understand better the various mechanisms and channels through which globalization affects the poor either directly or indirectly. The other three conferences focused on each of the major regions of the developing world: Asia, Africa and Latin America. Theobjectivesofthisintroductionarethreefold:first,toreviewbrieflyhow the forces of globalization influence poverty in general; second, to describe and discuss the main transmission channels and mechanisms; and third to analyze the impact of globalization on Africa and present an overview of the six Africa case studies included in this issue. 1. The Impact of Globalization on the World’s Poor Globalization provides a strong potential for a major reduction in poverty in the developing world because it creates an environment conducive to fastereconomicgrowthandtransmissionofknowledge. 1 However,structural factors and policies within the world economy and national economies have impeded the full transmission of the benefits of the various channels of globalization for poverty reduction. In particular sub-Saharan Africa (SSA) hasbeenrelativelylessaffectedbytheforcesofglobalizationthanotherparts of the world. World income distribution continues to be very unequal and many poor countries particularly in Africa are stagnating. Moreover, there is much empirical evidence that openness contributes to more within-country

In describing the nature of Christian ethics in America before some recent interventions, Stanley Hauerwas notes that the subject of Christian ethics in America was and is America rather than the Church. He finds this disturbing because it seems to marginalize distinctively Christian moral formation. This critique raises the question of the nature of Christian identity. What should Christian identity in America, Asia, Africa, Europe, Latin America, etc. be? This question becomes especially urgent with the rise of world Christianity which takes for granted the idea that Christians who live in different contexts perform the Christian faith differently because of said context. This paper argues that while the variety that exists in world Christianity is made necessary by the context in which world Christianity developed, when taken to extremes, it may, among other things, lead to ecclesial apartheid.

Apesar de contribuir com apenas 1% das emissões globais, duas das maiores economias da América Latina, Brasil e México, estão fortemente empenhadas em reduzir suas emissões de dióxido de carbono (CO2) em 43% e 40%, respectivamente, até o ano de 2030. O alcance desses objetivos não só exige a implementação de inovações técnicas, fontes de energia mais limpas e participação ativa de todos os setores, mas também demandará mudanças significativas nas políticas de energia dos dois países. Este artigo identificará as metas estabelecidas pelo Brasil e México em suas Contribuições Nacionalmente Determinadas Pretendidas (INDCs) e examinará as matrizes de energia primária atuais e perspectivas e as consequentes emissões de CO2. Além disso, serão exploradas as estratégias relacionadas aos esforços técnicos, econômicos e sociais necessários para atingir esses fins. Finalmente, serão discutidas as oportunidades para alcançar os compromissos da COP21-CMP11 por meio da implementação de energia renovável em diferentes setores, assim como será mostrado o seu potencial para também fornecer soberania energética e benefícios econômicos potenciais para as duas nações.

This unique volume combines chapters containing a multidisciplinary academic analysis of the causes of the continued existence of contemporary forms of slavery, such as globalization, poverty and migr

The global justice movement (GJM) – also known as the alter‐globalization or anti‐globalization movement – is a transnational social movement, rooted in the confluence of the human rights, labor, environmental, indigenous, peasant, and feminist movements’ shared opposition to neoliberal globalization and vision of a more democratic, equitable, ecologically sustainable world. (Neoliberal globalization refers to those structural changes in the global economy being carried out under a discourse of free markets that weaken or eliminate policies that protect the environment and vulnerable social groups, such as the poor, workers, and indigenous peoples, while creating a regulatory system that favors transnational corporations (TNCs); examples of such policies include weakening labor and environmental laws and austerity programs that cut social welfare services.) The GJM is truly global in scope, with strong constituent movements in Western countries, Latin America, South and Southeast Asia, and parts of Africa; it is weakest in the Middle East, East Asia, and the former Soviet bloc. Constituent organizations range from traditional non‐profits and volunteer groups in the global North (first world), to large, grassroots labor, peasant, and indigenous organizations in the global South (third world). The strands making up the GJM coalesced in the 1990s and became highly visible in the United States following the massive 1999 protests against the World Trade Organization (WTO) in Seattle, Washington.

Friendship is a virtue that holds significant potential as a method of Christian virtue formation. The article begins with Aristotle's concept of character friendship found in the Nicomachean Ethics as an integral part of his overall account of moral goodness. The Aristotelian account serves as a valuable foundation as there are many elements that can be adopted in a Christian approach. Next the article engages the uniquely Christian understanding of friendship and how it transforms Aristotle's understanding beginning with the example of Jesus in the Gospels. Reflections on friendship in Augustine, Thomas Aquinas, and John Henry Newman are highlighted to respond to the criticism that Christian thinkers denigrated friendship between the early fifth and mid-nineteenth century. Finally, the article shows how Christian ethics might reach a critical synthesis of Aristotelian and Christian insights on friendship in order to propose friendship as a valuable method of Christian virtue formation.

This introductory chapter introduces the problem of slow-moving environmental harms in Global South cities and summarizes the book’s contributions to the literatures on urban politics in the Global South, environmental justice, and environmental politics. The chapter unpacks the relationship between collective risk perception and issue identification, linking it to social capital and network theory to explain modes of environmental activism. What follows introduces the comparison of advocacy movements for river pollution remediation in the urban and industrialized capital regions of Argentina, Colombia, and Peru. The argument centers on the role of impacted communities (bonding mobilization) and resourced allies (bridging mobilization) in forming environmental advocacy networks, strategies that were strengthened in settings with established human rights movements and supportive left-of-center political administrations. The chapter previews the outcome under study of river remediation reforms, how cases varied across reform outcomes, the book’s methods, case selection strategies, and alternative explanations.

The article is a review of the book written by Marek Hrubec entitled Towards Justice: A Critical Theory of Global Society and Politics. The review analyses Hrubec’s exploration of justice, mainly social justice, in its multifaceted global contexts. It explains how the book offers a critical rethinking of foundational social and political philosophies and theories in the West and reorients the reader towards the formulation of justice from the perspectives of the Global South across cultural and civilizational boundaries, addressing especially China, Latin America, and Africa. The review explores how the book examines the issues from the perspectives of democratic socialism and socialist democracy. While the book is a complex and extensive theory of society and politics, the review focuses on its main characteristics concerning three special aspects that the reviewer considers the most relevant and innovative: first, methodological trichotomy with a complex historical interpretation; second, perspectives of the Global South related to a critique of Western-centric hegemony; and third, a global comparative perspective leading to a theory of global social justice. The review evaluates the book as an important contribution to interdisciplinary scholarship at the intersection of philosophy, sociology, political science, and global studies.

Analysing countries’ contribution to climate change: scientific and policy-related choices