By Betty A. Reardon (auth.), Peter Pericles Trifonas, Bryan Wright (eds.)
Forward-thinking pedagogues in addition to peace researchers have, in fresh many years, forged a serious eye over educating content material and technique with the purpose of promulgating notions of peace and sustainability in schooling. This quantity offers voice to the reflections of academic theorists and practitioners who've taken at the activity of articulating a ‘curriculum of distinction’ that offers optimistic voice to those key innovations within the pedagogical area. the following, participants from worldwide interact with paradigm-shifting discourses that reexamine questions of ontology and human subjectivity—discourses that suggest interdisciplinarity in addition to the reformulation of epistemological limitations. Deconstructing the origins and bounds of human wisdom and studying, the booklet offers educators the chance to spot and exhibit universal parts of the themes taught and studied in academic associations, components that facilitate scholars’ apprehension of peace and sustainability.
With penetrating research of latest matters within the box, this quantity introduces a variety of clean theoretical ways that reach the limits of peace schooling, that's generally outlined as selling the in charge, equitable and sustainable co-existence of differing human groups. In doing so, the chapters express how we will increase our lives in addition to our probabilities of survival as a species via acknowledging the significance of shared human aspirations that reduce throughout borders, of certainly hearing substitute voices and evaluations, of demanding the ever-present, socially built historic narratives that outline human kinfolk in simple terms by way of strength. Charged with energy and originality, this new ebook is a severe exam of matters important to the improvement and software of world education.
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Extra resources for Critical Peace Education: Difficult Dialogues
Some of these violations are identified as “crimes against humanity” – all people are humanly diminished by such acts – subject to prohibition and prosecution by law. The behavioral equivalents of these secular moral norms are ethical principles that may be taught by example, so as to become the habit of just relationships, fairness, and equity guiding daily communal life. They may be modeled in classrooms, organizations, and communities, at all levels up to the community of nations. These are such principles and values as lend themselves to the kind of reflective examination most suited to peace education.
In spite of an insistence on the need for civility in professional and public discourse, peace educators (and even some human rights educators) are not totally free of the fault of denigration rather than reasoned refutation – part of the process I have referred to as civil disputation (Reardon 2001) – of ideas and positions in contention with our own, and of the persons who hold them. Contentious dialogues, while necessary to political change, are the most difficult and most in need of conceptual clarity and civility in the search for common truth and efforts to liberate the common humanity within which lies our greatest hope for peace.
Although academic debate as such has sometimes proven a useful tool in the advancement of scholarship, it is not the most useful style of discourse toward the transformation of the adversarial nature of communication that characterizes the mainstream politics of the cultures of violence. Adversarial discourse is integral to the deeply fragmented, competitive world as seen from the dominant realist view that stands in opposition to cosmopolitanism. Separating oneself from the positions of adversaries is more important than communicating with them.