Following a bloody civil war, peace consolidated slowly and sequentially in Bougainville. That sequence was of both a top-down architecture of credible commitment in a formal peace process and layer upon layer of bottom-up reconciliation. Reconciliation was based on indigenous traditions of peacemaking. It also drew on Christian traditions of reconciliation, on training in restorative justice principles and on innovation in womens’ peacebuilding. Peacekeepers opened safe spaces for reconciliation, but it was locals who shaped and owned the peace. There is much to learn from this distinctively indigenous peace architecture. It is a far cry from the norms of a ‘liberal peace’ or a ‘realist peace’. The authors describe it as a hybrid ‘restorative peace’ in which ‘mothers of the land’ and then male combatants linked arms in creative ways. A danger to Bougainville’s peace is weakness of international commitment to honour the result of a forthcoming independence referendum that is one central plank of the peace deal.

This book develops the twin concepts of restorative justice and reconciliation as frameworks for peacebuilding that contain great potential for addressing common dilemmas: peace versus justice, religious versus secular approaches, individual versus structural justice, reconciliation versus retribution, and the harmonization of the sheer multiplicity of practices involved in repairing past harms

This is the Final Report of Canada's Truth and Reconciliation Commission and its six-year investigation of the residential school system for Aboriginal youth and the legacy of these schools. This report, the summary volume, includes the history of residential schools, the legacy of that school system, and the full text of the Commission's 94 recommendations for action to address that legacy. This report lays bare a part of Canada's history that until recently was little-known to most non-Aboriginal Canadians. The Commission discusses the logic of the colonization of Canada's territories, and why and how policy and practice developed to end the existence of distinct societies of Aboriginal peoples. Using brief excerpts from the powerful testimony heard from Survivors, this report documents the residential school system which forced children into institutions where they were forbidden to speak their language, required to discard their clothing in favour of institutional wear, given inadequate food, housed in inferior and fire-prone buildings, required to work when they should have been studying, and subjected to emotional, psychological and often physical abuse. In this setting, cruel punishments were all too common, as was sexual abuse. More than 30,000 Survivors have been compensated financially by the Government of Canada for their experiences in residential schools, but the legacy of this experience is ongoing today. This report explains the links to high rates of Aboriginal children being taken from their families, abuse of drugs and alcohol, and high rates of suicide. The report documents the drastic decline in the presence of Aboriginal languages, even as Survivors and others work to maintain their distinctive cultures, traditions, and governance. The report offers 94 calls to action on the part of governments, churches, public institutions and non-Aboriginal Canadians as a path to meaningful reconciliation of Canada today with Aboriginal citizens. Even though the historical experience of residential schools constituted an act of cultural genocide by Canadian government authorities, the United Nation's declaration of the rights of aboriginal peoples and the specific recommendations of the Commission offer a path to move from apology for these events to true reconciliation that can be embraced by all Canadians.

The Good Neighbour explores the Australian government's efforts to support peace in the Pacific Islands from 1980 to 2006. It tells the story of the deployment of Australian diplomatic, military and policing resources at a time when neighbouring governments were under pressure from political violence and civil unrest. The main focus of this volume is Australian peacemaking and peacekeeping in response to the Bougainville Crisis, a secessionist rebellion that began in late 1988 with the sabotage of a major mining operation. Following a signed peace agreement in 2001, the crisis finally ended in December 2005, under the auspices of the United Nations. During this time Australia's involvement shifted from behind-the-scenes peacemaking, to armed peacekeeping intervention, and finally to a longer-term unarmed regional peacekeeping operation. Granted full access to all relevant government files, Bob Breen recounts the Australian story from decisions made in Canberra to the planning and conduct of operations.

Hybridity on the Ground in Peacebuilding and Development engages with the possibilities and pitfalls of the increasingly popular notion of hybridity. The hybridity concept has been embraced by scholars and practitioners in response to the social and institutional complexities of peacebuilding and development practice. In particular, the concept appears well-suited to making sense of the mutually constitutive outcomes of processes of interaction between diverse norms, institutions, actors and discourses in the context of contemporary peacebuilding and development engagements. At the same time, it has been criticised from a variety of perspectives for overlooking critical questions of history, power and scale. The authors in this interdisciplinary collection draw on their in‑depth knowledge of peacebuilding and development contexts in different parts of Asia, the Pacific and Africa to examine the messy and dynamic realities of hybridity ‘on the ground’. By critically exploring the power dynamics, and the diverse actors, ideas, practices and sites that shape hybrid peacebuilding and development across time and space, this book offers fresh insights to hybridity debates that will be of interest to both scholars and practitioners. ‘Hybridity has become an influential idea in peacebuilding and this volume will undoubtedly become the most influential collection on the idea. Nuance and sophistication characterises this engagement with hybridity.’ — Professor John Braithwaite

In November 1998, eight recipients of the Nobel Peace Prize gathered for two days at the University of Virginia. Journalist and peace activist Cobban draws from both speeches and conversations to present a vision of global peace. Among the participants were the Dalai Lama, Desmond Tutu, Northern Ireland peace activist Betty Williams, East Timorese independence advocate Jose Ramos-Horta, and a representative of Burmese democratic leader Aung San Suu Kyi. Annotation copyrighted by Book News, Inc., Portland, OR

In the midst of racial strife, one young man showed courage and empathy. It took forty years for the others to join him Being a student at Americus High School was the worst experience of Greg Wittkamper's life. Greg came from a nearby Christian commune, Koinonia, whose members devoutly and publicly supported racial equality. When he refused to insult and attack his school's first black students in 1964, Greg was mistreated as badly as they were: harassed and bullied and beaten. In the summer after his senior year, as racial strife in Americus -- and the nation -- reached its peak, Greg left Georgia. Forty-one years later, a dozen former classmates wrote letters to Greg, asking his forgiveness and inviting him to return for a class reunion. Their words opened a vein of painful memory and unresolved emotion, and set him on a journey that would prove healing and saddening. The Class of '65 is more than a heartbreaking story from the segregated South. It is also about four of Greg's classmates -- David Morgan, Joseph Logan, Deanie Dudley, and Celia Harvey -- who came to reconsider the attitudes they grew up with. How did they change? Why, half a lifetime later, did reaching out to the most despised boy in school matter to them? This noble book reminds us that while ordinary people may acquiesce to oppression, we all have the capacity to alter our outlook and redeem ourselves.