Unarmed civilian peacekeeping or protection (UCP) is a generic term that gives recognition to a wide range of activities by unarmed civilians to reduce violence and protect civilians in situations of violent conflict. There are many non-governmental as well as governmental organisations that engage in UCP, using a variety of methods and approaches. This study examines UCP in four conflict-affected regions: Colombia, Mindanao (Philippines), Palestine/Israel, and South Sudan. It focuses on what is emerging as good practice in these varied contexts and whether any commonalities can inform the expanded use of UCP.

The frequent failure of military or armed interventions to protect civilians is well known. This edited collection provides a comprehensive account of a different, effective paradigm: unarmed civilian protection (UCP). The principles and methods of UCP have been used for many decades to protect both specific, threatened individuals as well as whole communities. Featuring contributions from around the world, this book brings together a wide range of UCP practices in order to examine their underlying theory and interrelated strategies. The book provides an important illustration of the contributions UCP can make, while also discussing its limitations and failures.

Judith Butler’s new book shows how an ethic of nonviolence must be connected to a broader political struggle for social equality. Further, it argues that nonviolence is often misunderstood as a passive practice that emanates from a calm region of the soul, or as an individualist ethical relation to existing forms of power. But, in fact, nonviolence is an ethical position found in the midst of the political field. An aggressive form of nonviolence accepts that hostility is part of our psychic constitution, but values ambivalence as a way of checking the conversion of aggression into violence. One contemporary challenge to a politics of nonviolence points out that there is a difference of opinion on what counts as violence and nonviolence. The distinction between them can be mobilised in the service of ratifying the state’s monopoly on violence. Considering nonviolence as an ethical problem within a political philosophy requires a critique of individualism as well as an understanding of the psychosocial dimensions of violence. Butler draws upon Foucault, Fanon, Freud, and Benjamin to consider how the interdiction against violence fails to include lives regarded as ungrievable. By considering how ‘racial phantasms’ inform justifications of state and administrative violence, Butler tracks how violence is often attributed to those who are most severely exposed to its lethal effects. The struggle for nonviolence is found in movements for social transformation that reframe the grievability of lives in light of social equality and whose ethical claims follow from an insight into the interdependency of life as the basis of social and political equality.

This book provides analyses with respect to a wide range of contemporary issues, from China to Eurasia, including Turkey's foreign policy, conflicts in the Eastern Mediterranean, Caucasia, Central Asia, Russia, EU, migration, Middle Eastern issues, current conflicts and influences over global competition, energy security and the future of struggles on energy resources, the structure of intra-state conflicts and foreign terrorist fighters. In the study, many interesting questions, such as whether China will turn to a maritime great power in the Pacific Sea, possible impacts of China's BRI project on global politics, the future of the new great game in China's westward politics, and possible effects of North-South corridor on regional power struggle are also examined.

This handbook offers a comprehensive analysis of peacebuilding in ethnic conflicts, with attention to theory, peacebuilder roles, making sense of the past and shaping the future, as well as case studies and approaches. Comprising 28 chapters that present key insights on peacebuilding in ethnic conflicts, the volume has implications for teaching and training, as well as for practice and policy. The handbook is divided into four thematic parts. Part 1 focuses on critical dimensions of ethnic conflicts, including root causes, gender, external involvements, emancipatory peacebuilding, hatred as a public health issue, environmental issues, American nationalism, and the impact of the COVID-19 pandemic. Part 2 focuses on peacebuilders’ roles, including Indigenous peacemaking, nonviolent accompaniment, peace leadership in the military, interreligious peacebuilders, local women, and young people. Part 3 addresses the past and shaping of the future, including a discussion of public memory, heritage rights and monuments, refugees, trauma and memory, aggregated trauma in the African-American community, exhumations after genocide, and a healing-centered approach to conflict. Part 4 presents case studies on Sri Lanka’s postwar reconciliation process, peacebuilding in Mindanao, the transformative peace negotiation in Aceh and Bougainville, external economic aid for peacebuilding in Northern Ireland, Indigenous and local peacemaking, and a continuum of peacebuilding focal points. The handbook offers perspectives on the breadth and significance of peacebuilding work in ethnic conflicts throughout the world. This volume will be of much interest to students of peacebuilding, ethnic conflict, security studies, and international relations.

For more than fifty years, the United States supported the Colombian military in a war that cost over 200,000 lives. During a single period of heightened U.S. assistance known as Plan Colombia, the Colombian military killed more than 5,000 civilians. In Plan Colombia John Lindsay-Poland narrates a 2005 massacre in the San José de Apartadó Peace Community and the subsequent investigation, official cover-up, and response from the international community. He examines how the multibillion-dollar U.S. military aid and official indifference contributed to the Colombian military's atrocities. Drawing on his human rights activism and interviews with military officers, community members, and human rights defenders, Lindsay-Poland describes grassroots initiatives in Colombia and the United States that resisted militarized policy and created alternatives to war. Although they had few resources, these initiatives offered models for constructing just and peaceful relationships between the United States and other nations. Yet, despite the civilian death toll and documented atrocities, Washington, DC, considered Plan Colombia's counterinsurgency campaign to be so successful that it became the dominant blueprint for U.S. military intervention around the world.

Still, in the City is a collection of stories about the practice of urban Buddhism—when a New York City subway becomes a mobile temple, when Los Angeles traffic becomes a vehicle for awakening, when a Fifth Avenue sidewalk offers a spiritual path through craving, generosity, and sorrow. The instructions offered here for exploring mindfulness in and around our cities are written to be accessible, whether you’ve practiced a lot or a little. Perhaps you’ve returned home from a retreat and want to hold the attention and intention gained from pausing and experiencing the silence. Or perhaps you practice mindfulness and don’t call it Buddhism, or you are just curious about what mindfulness is all about. Still, in the City will speak to you. Practicing in the city comes with its own set of challenges and opportunities, and this book is attuned to both, offering guidance by teachers who see mindfulness not only as an intention for self-acceptance and relief of stress, but also as awareness that leads to dissatisfaction and that inspires our desire for deeper understanding and change. Dedicated to using their practice to make a difference not only in their own lives but also those of others, the authors speak of their involvement with their cities’ diverse communities, and their experience belies the notion that western Buddhists are of an age and race and class. There is amazing clarity in stillness, and the opportunity for a skillful response rather than a reaction, even to injustice. And there is the possibility of equanimity and of freedom, everywhere and for all.