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Monday and Wednesday 1:00 – 1:20 p.m. CGUC 1300
Office: Office Hours: Phone: E-mail:
Nathan C. Funk CGUC, Room 2130A Monday 9:30-10:30 a.m., Thursday 3:00-4:00 p.m., and by appointment (519) 885-0220, ext. 24295 firstname.lastname@example.org
Course Description In much public discussion of religion and conflict, religion is cast either as a driving force behind contemporary strife or as a largely irrelevant factor. Often, religion is represented as a force from the past – if not a spent force, then a threatening and divisive one. On occasion, however, accounts of current events reveal a more dynamically hopeful and affirmative face of religion: religion as an inspiration for peacemaking and perhaps also as an impetus for advancing social justice. Starting from the premise that peace is a widely shared and yet variably defined value of the world’s major religious traditions, this course provides a framework for academic and personal exploration of religiously motivated peacebuilding and social justice advocacy. By exposing students to views from contemporary peace researchers and from several different religious traditions, the course seeks to stimulate active intellectual engagement with the following questions: If most religious traditions offer at least nominal (and usually quite substantial) support for peace as a social value while also embracing peace as an essential condition of the spiritual life, how is it that religious ideas and identities have sometimes been found to sharpen conflict or provide cover for worldly rivalries? And why is it that adherents of different religions so often appear to fall short of their peace-related ideals? What are peace researchers saying about religion’s role in conflict and peacemaking? How does religion interact with other factors, such as ethnic or national identity, in contemporary conflict situations? Is it possible to identify “risk factors” that encourage religiously justified violence, or “enabling factors” that facilitate religious peacebuilding? What are some basic teachings about peace in major world religions (e.g., Christianity, Islam, Judaism, Buddhism, and Hinduism)? What is the role of interpretation? How do conceptions of peace differ within as well as between religions, and what are the practical implications? And how do distinctively religious perspectives on peace differ from and/or complement secular perspectives?
and the cultivation of “peace culture” Identify relevant terms in the religious vocabularies of several world religions for peace. social justice. multifaith projects/coalitions.jpg 2 . interfaith dialogue.germany. social justice and/or coexistence Discuss the relevance of course topics to personal ethical or spiritual concerns Develop a proposal for religious peacebuilding in the world today Source: www. hermeneutics. poverty. What types of religious visions and personal commitments are associated with religious peacebuilding and activism for social justice? How are peacebuilders from various traditions similar to and yet also different from one another? What are some of the different practical approaches to religious peacebuilding? What are the relevant methods. peacebuilding. and organizational forms? And what are some significant cases in which religious peacebuilding has made a difference? What role can religious ideas play in efforts to respond to pressing global problems such as war. including nonviolent action/witness. and human rights Discuss contemporary cases of religious peacebuilding in religiously homogeneous as well as religiously diverse (or secular-religious) contexts Evaluate various practices of religious peacebuilding.info/relaunch/culture/new/images/coexistence_exhibit. strategies. and describe similarities and differences between conceptions of peace and peacemaking Offer explanations for the diversity of views that may be found within religious traditions on such issues as religious diversity. and reconciliation Identify “peace traditions” and positive historical precedents for peacemaking within these religious communities. conflict transformation. how? Learning Objectives Upon completing PACS 326 students should be able to: Describe ways in which religion can contribute to both conflict and peacemaking Differentiate between “religious” and “secular” factors that contribute to present-day conflicts Articulate personal convictions about the role of religion and spirituality in peacebuilding. social justice. environmental degradation. mediation. and human rights abuses? Can people with different religious convictions find common ground as they face these challenges – even while continuing to disagree on other matters? And what are some local tasks for religious peacebuilders in our own communities? What does religious peacebuilding mean to you? Do you wish to become involved? If so. education/training. and advocacy for peace. principles. reconciliation.
You may wish to read from some of the resources identified in this syllabus under “Further reading” as you seek a specific focus. or could the points have been composed after reading only one or two paragraphs?). Up to five individuals or groups may prepare either a) one 4-6 minute electronic report suitable for uploading to YouTube. Inspired by this: …. double-spaced. or b) a website or blog exploring various facets of an important religious peacebuilding issue. It manifests through thoughtful engagement with discussions of readings and lecture topics. 12-point Times New Roman font. Had no idea: …. 12-point font) writing assignment that will ask you to interpret and integrate course material. Failure to attend at least two thirds of all class sessions may result in a loss of all participation points. or debate. or study the practices of a specific nongovernmental organization. Due on Monday. In addition to an digital submission that must be turned in by Monday. Participation presupposes both attendance and preparation (i. As with all other written coursework. Question: …. you could examine bases for peace in a particular tradition.e. please note that hard copies (rather than faxed or e-mailed submissions) are expected. 10% Weekly Talking Point Memos: Ten percent of your grade will be based on the quality of five talking point memos submitted throughout the term. Not sure: …). These memos should be typed. italicized or boldfaced word or phrase that conveys the overall character of your response (for example. and scope (is there evidence of serious reading. Affirm: ….” by identifying themes you consider worthy of affirmation. regular margins). Option 2: Digital Project. reading!). You are expected to commit to one of these options by the fourth week of class: Option 1: Research Paper. 3 . and peace.Course Requirements and Evaluation Criteria 15% Participation: Fifteen percent of your final grade will be based on the quality of your active participation in class. Each memo should consist of 1-3 substantive talking points per chapter or article assigned. deliberation. and consultation with the course instructor over team composition and topic is required before the initiation of collaborative work. Topics and more specific instructions will be provided approximately two weeks before the February 13 due date. as well as through contributions to small-group activities. the Power of Peace Network. Qualify: …. Team projects organized by students with diverse insights and experiences are encouraged. each point should engage key claims or conceptual arguments from the readings. The commentary provided should go beyond mere summarization or reaction to the author’s writing style. ideally in the space of one or two sentences. name(s) of student(s) submitting the project. clarification. Write a short research paper exploring a theme related to religion. or do they go “to the heart of the matter” and engage central themes?). The text of the paper (not including the bibliography) should be between 8 and 10 pages in length (double-spaced. Clarify: …. This is your opportunity to “bring something to the table. 30% Substantive Project: Thirty percent of your final grade will be based on a major course project. a crisp statement of the project’s intended purpose. April 2. Confused by this: …. April 2 and a presentation to class during week 12 or 13. conflict. submitted at the end of the class session for which they have been written (it is up to you to decide which weeks you would like to write). 20% Midterm Writing Assignment: Twenty percent of your final grade will be derived from one short (6-8 pp.. Criteria for evaluation include: clarity of communication. Wow!: …. and should show engagement with all assigned readings. Many topics are possible – for example.. analyze a case of religious peacebuilding/conflict. each project should include a 2-3 page report that offers the following: title of project. Please precede each talking point with a single. substance (do the talking points address one or two peripheral issues. Talking point submissions will be collected at the end of class (so as to allow you to use them during our discussions) and graded on a ✓-/✓ /✓+ scale. or a similar online forum. Please include a reference to relevant page numbers for each entry. There are three options for completing this assignment.
They keep us on track.. development. Students who contact Prof. thoughtfulness (depth of analytical insight. 4 . you will have to make formal arrangements to volunteer for the organization on a weekly basis. April 9. The penalties for late work are not insignificant. but up until final exam time late truly is much better than never. creativity. or social service organization. If this happens. a brief summary of the learning that resulted from the project. discussions. readability. enable us to be productive. Be sure to go beyond mere summarization and offer carefully considered insights and reflections. critical engagement with multiple perspectives. an account of how responsibilities were divided and shared (if the project has involved more than one person). persuasion/advocacy). To receive credit for this option. Handwritten journals in a single notebook are acceptable. Your service learning efforts will be evaluated on the basis of a final report that reflects on your experiences in relation to a series of questions provided by your instructor. mechanics). Late Policy Deadlines matter. and clarity of communication (language usage. Option 4: Weekly Journal. and additional thoughts and reflections about the significance and value of the project.g. consisting of short essay questions asking you to apply concepts from readings and lectures to real or hypothetical religious peacebuilding scenarios. but unless you have especially clear handwriting a typed and printed product would be preferred. lectures. 2) the means of distribution. April 2. ability to connect key concepts with personal experiences or world events). 25% Take-Home Final Exam: The term will conclude with a take-home final exam. a statement concerning how you might deal with any intellectual property issues raised by the project in the event of a “real world” release. and 3) possible uses (e. and help us to meet our educational goals. however. Due by Monday. a description of 1) the primary audience for the report. you can choose a service learning option. The standard deductions for late work are as follows: One day to one week late: -5% Eight days to two weeks late: -10% Fifteen days to three weeks late: -15% More than three weeks late: -20% Please do not make the mistake of failing to submit an assignment. Writing a detailed weekly journal provides you with an opportunity to articulate a personal and intellectual response to the course experience that ties together major themes from readings. There are times. 1-inch margins. and activities. a penalty will be applied to assignments that arrive late without prior clearance. an explanation of the topic’s importance and relation to course themes. Although exceptions may occasionally be made to account for exceptional circumstances. Final report due by Monday. If you are interested in becoming actively involved with a religiously based peace. Option 3: Service Learning. feedback from an administrator at the organization itself will also be sought. Funk well in advance of a due date to discuss realistic complications that may postpone completion of work often receive favourable consideration. when even the most organized and disciplined person faces difficult obstacles and unexpected challenges. The expected length of submissions is 8-12 pages. If typed. it is your responsibility to take the initiative and demonstrate commitment to getting the job done in a timely manner. education. Criteria for evaluation include thoroughness (integration of different readings and themes. regular font – like 12-point New Times Roman). April 9. Due by Monday. the final installment of your printed journal should be approximately 20-24 pages in length (double-spaced. responsiveness to lecture material and the overall class experience).
movie trailers. please consider the impact of your electronic activities on those who are attempting to listen to lectures. collaborates with all academic departments to arrange appropriate accommodations for students with disabilities without compromising the academic integrity of the curriculum. Whether you are sitting with friends or by yourself. Among other things.adm.ca/infosec/Policies/policy72.uwaterloo.ca/infosec/guidelines/penaltyguidelines. and participate in discussions. they allow us to download PowerPoint slides. Because activities that provide entertainment for an individual (e. trust. or the undergraduate Associate Dean.uwaterloo. please register with the OPD at the beginning of each academic term. and to take responsibility for his/her actions. plagiarism. Room 1132. UW Policies on Academic Integrity Academic Integrity: In order to maintain a culture of academic integrity. maintain a portable work station..htm.htm.adm. watch class films.ca/academicintegrity/ for more information. Student Petitions and Grievances. cheating) or about “rules” for group work/collaboration should seek guidance from the course instructor. Discipline: A student is expected to know what constitutes academic integrity (check www.uwaterloo. Student Discipline. Section 4. A student who is unsure whether an action constitutes an offence. www. smartphones and related devices are amazing tools. and stay in touch with friends through social networking sites. For information on categories of offences and types of penalties.ca/infosec/Policies/policy71. students should refer to Policy 71. and instant messaging. When in doubt please be certain to contact the department’s administrative assistant who will provide further assistance.ca/academicintegrity/) to avoid committing an academic offence. www.htm. members of the University of Waterloo community are expected to promote honesty.uwaterloo.htm. For typical penalties check Guidelines for the Assessment of Penalties.adm. respect and responsibility..) Grievance: A student who believes that a decision affecting some aspect of his/her university life has been unfair or unreasonable may have grounds for initiating a grievance. texting. academic advisor. there is a need to follow basic rules of electronic etiquette in a classroom setting. iPads. with remarkable capabilities. keep neatly typed lecture notes. All students are expected to comply with a simple principle: if it might distract someone sitting beside you or near you. Further details concerning the PACS 326 policy on laptops and other gadgets will be discussed on the first day of class. (Check www.g. If you require academic accommodations to lessen the impact of your disability. or who needs help in learning how to avoid offences (e. located in Needles Hall. party photos. Students with Disabilities A note from the Office for Persons with Disabilities (OPD): The Office for Persons with Disabilities (OPD). don’t do it. www. A student who believes he/she has a ground for an appeal should refer to Policy 72 (Student Appeals) www.Appropriate Use of Laptops (and Other Gadgets) Laptops. fairness.g.uwaterloo.uwaterloo. Appeals: A decision made or penalty imposed under Policy 70 (Student Petitions and Grievances) (other than a petition) or Policy 71 (Student Discipline) may be appealed if there is a ground. status updates) often prove distracting for others. 5 .ca/infosec/Policies/policy70.adm. Read Policy 70.
disagreement is often a good thing. but also a commitment to active listening. Required Texts (Available for purchase. tracking world events) is the basis for effective learning. TX: Baylor University Press. In the course schedule below. We discover that learning is a communal rather than a solitary endeavor. opinions. Reserve a copy online at https://docstore. Preparation for class (completing reading and writing assignments on time. and ideas. No Enemy to Conquer: Forgiveness in an Unforgiving World. Active listening is a communication skill that we develop as we begin to hear not only words. by asking questions. and on reserve in Porter Library) 1) Michael Henderson. we will be privileged to host a number of guest speakers.com/fedexwaterloo. Waco. making active and collaborative learning possible. Collaborative learning requires not only preparation and self-expression.php?set_albumName=ofp&id=women_with_candles 6 . Please treat these visitors to our classroom with the same respect you would extend to a guest in your home – for example. lectures. we test and refine our own ideas and those held by others. When we come to class prepared to participate and pose questions. please remember: In academics as in life more generally. reflecting back what we have heard and asking questions to learn rather than to score rhetorical points. West. 2) PACS 326 Reader.cpt. This means that you will not always agree with ideas presented in course readings.Additional Considerations As we progress through the course.fedex. course packet readings are preceded by an asterisk (*). What matters most is not whether or not we all agree. In such cases. Available at Kinko’s. Throughout the term. but whether or not we are willing to engage one another with respect and integrity. and by following the basic rules of “electronic etiquette” described above. we transform the classroom environment. by maintaining eye contact as much as possible. Source: www. The subject matter covered by this course is inevitably open to multiple interpretations. but also the experiences and the awareness behind them. When we practice active listening. 2009. so long as it motivates you to develop an enhanced understanding where you stand in relation to others. We clarify divergent perceptions and develop deeper understanding of contrasting perspectives. what we get from an experience depends on what we put into it. and discussions.org/gallery/view_photo. We become a clear mirror. and that each one of us is a resource for everyone else in the learning process. 170 University Ave. we cease to merely debate and begin to sharpen the focus of our deliberations. In the process.
The Ambivalence of the Sacred: Religion.wabashcenter. How have these attitudes been formed? Further reading: -Alger. pp. 1981. eds. -Bergen. Peter. WEEK TWO (Jan. 4 (June 2002): 94-109. xvii.jpg 7 . et al.” www. Stages of Faith: The Psychology of Human Development and the Quest for Meaning. 2000. and peace? Learning exercises: Discuss the relevance of course topics to personal ethical or spiritual concerns. Film: The Imam and the Pastor Learning exercises: Define key terms such as religion. 2005). Articulate your own convictions about the relationship between religion and politics. ed. Thomas Matyok. why? Articulate personal attitudes with respect to the role of religion in peacebuilding and conflict resolution. No Enemy to Conquer: Forgiveness in an Unforgiving World. Violence and Visions for Peace. MD: Rowman & Littlefield Publishers. 9 and 11): ROLES OF RELIGION IN CONFLICT AND PEACEBUILDING Why are there so many strong and divergent beliefs about the role of religion on conflict and peacemaking? How do we account for the diversity of religious responses to conflict.Course Schedule PART I: INTRODUCTION WEEK ONE (Jan.wabash.” in Critical Issues in Peace and Conflict Studies. Chadwick. or to clarify for yourself? Describe ways in which religion and spirituality might (or might not) contribute to peace.xx) and pp. The Desecularization of the World: Resurgent Religion and World Politics. ed. Scott. pp. spiritual. 1. o Preface (pp. Violence. “Religion as a Peace Tool. R. Describe some reasons for popular skepticism about religion’s relevance to peacebuilding. Gerrie ter Haar and James J. -Appleby. Busuttil (Leiden.. New York: HarperCollins. 1-18 of Chapter 1 (“Clash or Alliance?”). Woolner. Eerdmans Publishing. 1999. spirituality.civilization. Source: www. -Bellinger. even within the same tradition? Required reading: Michael Henderson. Lanham. MI: William B. and peacebuilding. 4): MEETING ONE ANOTHER Who are we? Why are we here? What are our goals for this course? What are some of your own working assumptions about religion. What religious. 2011). “Religion and Violence: A Bibliography. What are some positive and negative aspects about religious advocacy in the public sphere? Do any topics raise “red flags” or special concerns? If so. How well-founded are they? Differentiate between “religious” and “secular” factors that contribute to present-day conflicts. Jessica Senehi.” The Global Review of Ethnopolitics. “Religion: Source of Conflict or Resource for Peace?” in Bridge or Barrier: Religion. 3-34.ca/hist/verre/images/intr02a. “Religion and Peace and Conflict Studies. and ethical traditions inform your understanding of conflict/peace issues? What do you think can be gained from studying religious traditions other than “one’s own”? What do you hope to learn in this class. Grand Rapids. -Fowler. Vol. The Netherlands: Brill. and Reconciliation. conflict. James W. 349-369. and Sean Byrne (Toronto: Lexington Books. *Gerrie ter Haar. Charles K. *Nathan C. No.htm. Funk and Christina J.edu/Internet/hedgehog_viol_bib.
” Cross Currents. -Thompson. (Boulder. Between Terror and Tolerance: Religious Leaders. No. Timothy D. I. -Wuye. -Gopin. Scott. Emma and David Last. * * * PART II: RELIGIOUS PERSPECTIVES ON CONFLICT AND PEACE WEEK THREE (Jan. 91-123. Lewis Rasmussen. -Nardin. “Religions. eds.” International Journal of Peace Studies. 1998. Oslo (PRIO). David. DC: United States Institute of Peace. The World’s Wisdom: Sacred Texts of the World’s Religions. Heft (New York: Fordham University Press. 2. “Martin Buber and Jewish-Arab Peace. 2003). 1988. 2005). 226-232.” in Faith-Based Diplomacy: Trumping Realpolitik. Marc. ed. Washington.” Oslo. 2004). New York: HarperCollins. Ethics of War and Peace: Religious and Secular Perspectives. Henry O. 31. ed. 19-33 of Chapter 1 (“Clash or Alliance?”). -Gopin.” in Beyond Violence: Religious Sources of Social Transformation in Judaism. pp. ed. Violence. Transforming Violence: Linking Local and Global Peacemaking. Robert. 1986. Hard and Soft. The Global Resurgence of Religion and the Transformation of International Relations: The Struggle for the Soul of the Twenty-First Century. 2005. and Peacemaking. William Zartman and J. New York: Palgrave Macmillan. Conflict. “Mapping the Terrain: The Role of Religion in Peacemaking. 2011. Vol. Johan. No. Cynthia. 1994.related issues? How can Judaism inform peacebuilding practice? What are some recent historical experiences that have an impact on contemporary Jewish approaches to peacemaking? Who are some modern Jewish spokespersons on matters pertaining to peace? Further reading on Judaism and peace: -Eisen. pp. “The Spiritual Dimension of Peacekeeping: A Dual Role for the Chaplaincy?” Peace Research: The Canadian Journal of Peace Studies. ed. -Kay.com/?p=397 Required reading: Michael Henderson. 1 (February 1999): 66-75.” Cross Currents. Guest speaker: Bob Chodos. Kristian Berg and Hanne Eggen Røislien. DC: Georgetown University Press. Dan. Terry. *Reuven Firestone. and Peacemaking. Washington. Interfaith Grand River Learning exercises: What are some core Jewish values and scriptural resources that have a bearing on peace. -Stackhouse. 2006.and justice.” In People Building Peace II: Successful Stories of Civil Society. McFarland & Co. Norway: International Peace Research Institute. -Sampson. 47 (Winter 1997-98): 437-450. -Ward. “Judaism on Violence and Reconciliation: An Examination of Key Sources. 1994. Princeton. New York: Oxford University Press. Waterloo. Paul van Tongeren. Vol. -Leon. Douglas Johnston (New York: Oxford University Press. World Religions in War and Peace. NJ: Princeton University Press. 2005. “The Pastor and the Imam: The Muslim-Christian Dialogue Forum in Nigeria. New York: Oxford University Press.” In Peacemaking in International Conflict. Keith. and Islam. 2011. Mircea Eliade. 74-87. Max L. James L. 2000. 16 and 18): JUDAISM What are some of the key positions on peace issues within the Jewish tradition? How have textual sources and historical experiences shaped these positions? Source: http://localtheology. James and Muhammad Ashafa. Luc. Between Eden and Armageddon: The Future of World Religions. -Harpviken. Washington. -Thomas. -Sisk. The Peace and Violence of Judaism: From the Bible to Modern Zionism. ed. Is Religion Dangerous? Lion Publishing. Vol. -Rychler. -Herr. 273-316. -Novak. 8 . 1 (1997): 19-38. 1 (Spring 1999): 39-44. o pp. et al. 1997. “Politics and Religion. ON: Herald Press. “Judaism and Peacebuilding in the Context of Middle Eastern Conflict. pp.-Galtung.” The Encyclopedia of Religion. et al. pp. “Religion and Conflict. DC: United States Institute of Peace. CO: Lynne Rienner. No Enemy to Conquer.. New York: Macmillan. “Religion and World Affairs: Its Role in Conflict and Peace” (Special Report 201). ed. No. “Religion and Peacebuilding. Marc. February 2008. -Smock. Philip. Judy Zimmerman and Robert Herr. Vol. 49. Christianity.
Coward and Gordon S. Love Your Enemies: Discipleship. Love of Enemies: The Way to Peace. -Cahill. Cynthia and John Paul Lederach. Daniel L. Ed. “II. MA: Boston Research Center for the 21st Century. John Howard. Kenya: Nairobi Peace Initiative. 1994. pp. Toronto: Rowman & Littlefield. OH: The Pilgrim Press.” Religion and Peacebuilding. Daniel L.” Toward a Global Civilization? The Contribution of Religions. -Klassen. Peace. o Chapter 2 (“Reaching out to the Other”) and pp. 18-36.and justice. ed. Koontz and Andy Alexis-Baker. Mische and Melissa Merkling. The Challenge of Shalom: The Jewish Tradition of Peace and Justice. 1944. Just Peacemaking: Ten Practices for Abolishing War. Jeremy. 2000. -Assefa. -Polner. eds. -Shriver.” In Understanding World Religions: A Road Map for Justice and Peace. Crossroad Publishing Co. ed. 2004. 1984. “Christian Social Teachings. 1988).related issues? How can Christianity inform peacebuilding practice? What are some recent historical experiences that have an impact on contemporary Christian approaches to peacemaking? Who are some modern Christian spokespersons on matters pertaining to peace? Further reading on Christianity and peace: -Ambler. Global Theology: The Meaning of Faith in the Present World Crisis. Passion for Peace: The Social Essays. MI: Brazos. New York: Oxford University Press. 1998. Christian Attitudes to War. “Political Atheism and Radical Faith: The Challenge of Christian Nonviolence in the Third Millennium. Shannon. and Just War Theory. Patricia M. Daniel L. Source: www. Cambridge. 2001. Cleveland. 1995. 216-229. Jonathan. 1995. pp. Lisa Sowle. New York: Oxford University Press. David Whitten and Elizabeth Geraldine Burr. 1998. 79-91 of Chapter 3. London: Continuum. eds.gif Learning exercises: What are some core Christian values and scriptural resources that have a bearing on peace. PA: New Society Publishers. -Stassen. Philadelphia: Fortress Press. Bernard M. MA: Boston Research Center for the 21st Century. Smith-Christopher. Thomas. *Henry O. 1998. and Revolution. -Merton.. William H.. 227-252. Eerdmans Publishing Co. -Sacks. Murray and Naomi Goodman. The Dignity of Difference: How to Avoid the Clash of Civilizations. -Wald. “A Jewish Perspective on Global Issues.” Subverting Hatred: The Challenge of Nonviolence in Religious Tradition. -Smith-Christopher. William H. William. Minneapolis. Willard M. 9 . MN: Fortress Press. ed. Rex.” in World Religions in War and Peace (London: McFarland & Co. 2006. 141-165. 1996.” Subverting Hatred: The Challenge of Nonviolence in Religious Tradition. Thompson. New York: The Crossroad Publishing Company. M. 1990. Ed. 115-139. -Yoder. 1993.gocek. Grand Rapids. Covenant of Peace: The Missing Peace in New Testament Theology. NY: State University of New York Press. -Swartley. Christianity. Smith-Christopher. “Let Your Love for Me Vanquish Your Hatred for Him: Nonviolence and Modern Judaism. WEEK FOUR (Jan. MI: William B. Harold G. Andrea.-Milgrom. Hizkias. Nairobi. Ed. Glen. Philadelphia: Trinity Press International. Jewish Teachings on Peace.. pp. 23 and 25): CHRISTIANITY What are some of the key positions on peace issues within the Christian tradition? How have textual sources and historical experiences shaped these positions? Required reading: Michael Henderson. “Christianity and Peacebuilding. Smith. -Shannon. Pacifism. 2007. Cambridge. Peace and Reconciliation as a Paradigm. Grand Rapids. 2009. Seeds of Peace: Contemplation and Non-Violence. ed. -Zlotowitz. New York: Bloch. New York: Peter Lang Publishing. -Smith. 2003. Philadelphia. Donald. -Sampson. Theodore J. An Ethic for Enemies: Forgiveness in Politics. -Bartoli. From the Ground Up: Mennonite Contributions to International Peacebuilding. No Enemy to Conquer. Albany.org/christiansymbols/images/ dove. 1994.
Mustafa.related issues? How can Islam inform peacebuilding practice? What are some recent historical experiences that have an impact on contemporary Muslim approaches to peacemaking? Who are some modern Muslim spokespersons on matters pertaining to peace? Describe similarities and differences between conceptions of peace in Judaism.” Islam and MuslimChristian Relations. Coward and Gordon S. Vol.” In Beyond Violence: Religious Sources of Social Transformation in Judaism.harappa. “The Humanistic Philosophies of Mevlana Rumi and Carl Rogers.” Peace Review. eds. 3 (August 1999): 42-50. 57-73. pp.com/about-2/ Learning exercises: What are some core Islamic values and scriptural resources that have a bearing on peace. -Denny. 2004. Abdul Aziz. 30 and Feb. o pp. 1999.34. No Enemy to Conquer. “God Is the All-Peace. ed. “Peace Profile: Abdul Ghaffar Khan's Nonviolent Jihad. Christianity. No. Vol. 2003 (available online in LEARN). ed.” Journal of Peace Education. No. Mohamed Fathi. -Ersever. 2010. Frederick M. 2 (2011). Dialogue.” Turkish Yearbook of International Relations. Nonviolent Soldier of Islam: Badshah Khan. Boulder. -Huda.” Peace Research: The Canadian Journal of Peace Studies. Mohammed. James L. “Peace Education: An Islamic Approach. Eknath. Violence. 31. 1996. 14. Islam and Peacemaking in the Middle East. “Peace.jpg . Albany. >S. -Hashmi.” The Ethics of War and Peace. No. Yoginder. and Abdul Aziz Said. MD: The University Press of America. pp. “Interpreting the Islamic Ethics of War and Peace. Qamar-ul.com/sounds/gif/ghaffar. and Islam. Nonviolence and Peacebuilding in Islam: Theory and Practice. 10 Source: www.” Religion and Peacebuilding. Vol. 2009.wordpress. Lanham. NY: State University of New York Press. 1): ISLAM What are some of the key positions on peace issues within the Islamic tradition? How have textual sources and historical experiences shaped these positions? Required reading: Michael Henderson. Sohail. Lester R. and the Islamic Tradition of Nonviolence. New York: Fordham University Press. *Kurtz. Ayse Kadayifci-Orellana. 1.. FL: University Press of Florida. 23. -Funk. Funk. DC: United States Institute of Peace Press. What similarities and differences between these understandings of peace do you find most intriguing or significant? Further reading on Islam and peace: -Abu-Nimer. and Da’wa: An Analysis of the Writings of Maulana Wahiduddin Khan. Christianity. 2004. Terry Nardin. 92-108 of Chapter 3. No. 2003. Oya G. -Osman. 1 (January 2003): 33-49. Source: http://mpf21. a Man to Match His Mountains. 1 (March 2004): 59-76. -Sikand. Smith. Peace and Conflict Resolution in Islam. Kadayifci. Vol. Nathan C.WEEK FIVE (Jan. Crescent and Dove: Peace and Conflict Resolution in Islam. “Religion. and Ayse S. Tomales. “Islam and Peacebuilding. 2001.and justice. Ed. and Islam. No. CA: Nilgiri Press. Washington. Harold G. Heft. CO: Lynne Rienner Publishers. -Koylu. -Easwaran. Nathan C. NJ: Princeton University Press. the All-Merciful. Princeton. Gainesville. -Said. 245-251. Ed.
Fred. pp.html Learning exercises: Identify relevant terms in the religious vocabularies of Hinduism and Buddhism for values such as peace. -Merton. No. New York: New Directions.” Subverting Hatred: The Challenge of Nonviolence in Religious Tradition. NY: State University of New York Press. Albany. ed. “The Dhammayietra Peace Walk in Cambodia. NY: Snow Lion Publications. Cambridge. Toronto: Canadian Scholars’ Press. 31. 1993. -Chapple. Sulak. Christopher Key. Ahimsa: Nonviolence in Indian Tradition. 1999. ed. Nonviolence to Animals. Source: http://members. CA: Parallax Press. Deep Ecology. and Buddhist Economics.” in Subverting Hatred: The Challenge of Nonviolence in Religious Traditions. No. MA: Boston Research Center for the 21st Century. Albany. Daniel L. Thomas. “The Impact of Gandhi on the Development of Johan Gantung’s Peace Research. Daniel L. Sunanda Y. 11 . Berkeley. 1993.” In People Building Peace II: Successful Stories of Civil Society. No. The Dalai Lama: A Policy of Kindness. Gandhi and the Gita. -Tahtinen. “Buddhist Responses to Violence and War.WEEK SIX (Feb. 233-238.” Journal of Humanistic Psychology. -Weber. Vol. and Security. 1992. NY: State University of New York Press. Shastri. and reconciliation. World Peace: Essays on Buddhism and Nonviolence. -Shepard. -Chapple.” Journal of Peace Research. et al. New York: Bantam Books. Queen.” Toward a Global Civilization? The Contribution of Religions. pp. 1998. and Self in Asian Traditions. Vol. 1988. Unto. “The Peace Wheel: Nonviolent Activism in the Buddhist Tradition. 6 and 8): HINDUISM AND BUDDHISM What are some of the key positions on peace issues within Hindu and Buddhist traditions? How have textual sources and historical experiences shaped these positions? Required reading: *Rajmohan Gandhi. Ed. Nonviolence to Animals. Boston: Wisdom Publications.related issues? How can these religions inform peacebuilding practice? What are some recent historical experiences that have an impact on contemporary approaches to peacemaking within Hinduism and Buddhism? Who are some modern Hindu and Buddhist spokespersons on matters pertaining to peace? Describe similarities and differences between conceptions of peace offered by Abrahamic and South Asian world religions. -Shastri. Vol. “Gandhi. J. 1976. Vol. Christopher Key. Mische and Melissa Merkling. “Hinduism and Global Society. Satish. K. Earth. -Sivaraksa. -Sundararajan. 1965. “Hinduism and Peacebuilding. 1998).” in Religion and Peacebuilding. *Christopher S. What are some core values and scriptural resources that have a bearing on peace. Peace. 45-68. The Path of Compassion: Writings on Socially Engaged Buddhism. NY: State University of New York Press. Kenneth. social justice. pp. “Ahimsa and the Unity of All Things: A Hindu View of Nonviolence. Harold Coward and Gordon Smith (Albany. Mark. Smith-Christopher. Washington.iinet. DC: Seven Locks Press. ed. 67-84.net. Albany. 36. and Yajneshwar S. 2005. Inner Peace. Paul van Tongeren. 1991. 16. and Self in Asian Traditions. Peace Research. ed. 2004). 3 (1999): 349-362. Patricia M. Boulder. No. Earth. -Dhammayietra Centre. Thomas.. Further reading on Hinduism and peace: -Bakker. CO: Lynne Rienner. David W. NY: State University of New York Press. ed.au/~pictim/peace/flag. New York: Peter Lang Publishing. Culture. Smith-Christopher (Cambridge. MA: Boston Research Center for the 21st Century. 1990. Donald.and justice. 2005. ed. -Weber. Gandhi on Non-Violence. 25-47. Ithaca. London: Ryder. Thich Nhat. Ed. -Hahn. -Eppsteiner. 1993. Gandhi Today: The Story of Mahatma Gandhi’s Successors. I. Buddhist Peacework: Creating Cultures of Peace. Further reading on Buddhism and peace: -Chappell. -Kraft. Conflict. 1987. 2001.. Thomas. 87-99.” Peace Research: The Canadian Journal of Peace Studies. ed. -Piburn. Wisdom Publications.” Global Change. -Sharma. and Change: Engaged Buddhism in a Globalizing World. Peace Is Every Step: The Path of Mindfulness in Everyday Life. Sidney. 1 (February 1999): 58-65. 1 (February 2004): 31-43. -Rothberg. R. 32. “Peace and Nonviolence in the Indian Religious Tradition. 4 (1992): 41-75.
2003. “Jewish. and Jewish Attitudes toward Force after the Gulf War. Describe stages of conflict escalation and de-escalation. pp.” International Journal of Peace Studies. -Johnston. Understanding World Religions: A Road Map for Justice and Peace.WEEK SEVEN (Feb. 13 and 15): COMPARATIVE REFLECTIONS How can the role religion plays in conflict be transformed to support active peacemaking? How can/should government policymakers engage the role of religion in conflict and peacemaking? What roles can religion and spirituality play in peacebuilding. -Gopin. Washington. Available online at www. 1992. B. NY: Orbis. Muslim Trialogue. David Whitten. Religious Contributions to Peacemaking: When Religion Brings Peace.html. -United States Institute of Peace. New York: Lexington Books. -Fox. Vol.” Heirs of Abraham. o Chapter 4. http://www. Nathan C. 2004. What are some different ways in which religious individuals can respond to persecution and injustice? List possible criteria for a “successful” religious peacebuilding initiative in a situation of profound conflict and distrust. What can/should be done to manage conflict between people who adhere to different belief systems? Offer explanations for the diversity of views that may be found within religious traditions on such issues as peacebuilding. 28. and identify ways in which religious actors can contribute to both of these processes. Holy War. No. Vol. Feb. Short Writing Assignment due Learning exercises: Define key terms such as communal identity and conflict transformation. 20 and 22: No Class (Reading Week) 12 . 14 (2009). New York: Oxford University Press. Washington. No Enemy to Conquer. Maryknoll. No. -United States Institute of Peace. and Abdul Aziz Said. ed. Muslim. 1 (Spring/Summer 2004): 1-28. Ethnoreligious Conflict in the Late Twentieth Century: A General Theory. and advocacy for a more just and equitable society? Required reading: Michael Henderson. 8-12. 2006. DC: United States Institute of Peace. Jacob and S. Healing the Holy Land: Interreligious Peacebuilding in Israel/Palestine. 2007.org/pubs/reports. “Religion and Mediation: The Role of Faith-Based Actors in International Conflict Resolution. -Smith. “Islam and the West: Narratives of Conflict and Conflict Transformation.” The Ploughshares Monitor. Johnathan. Washington. Holy Peace: How Religion Can Bring Peace to the Middle East. -Funk. Religious Perspectives on War: Christian. -Landau. Harold Coward and Gordon Smith.usip. social justice. and human rights. Ayse Kadayifci-Orellana. Yehezkel. Vol. “Religion and Violent Conflict: A Practitioner’s Functional Approach. Hinze and Irfan Omar. -Smock. Not War. 2002. DC: USIP. 2002. 2 (Summer 2007). dd. Why do understandings often vary within a single religious tradition? Reflect on ways in which experiences of conflict can shape a person’s understanding of their religion’s stance on peace and justice issues.” Religion and Peacebuilding. Reports on Religion and Peacemaking. Marc. DC: United States Institute of Peace. How should we define “success”? On what basis should we evaluate peacebuilding efforts that are motivated by (or sensitive to) religious beliefs? Further reading: -Bercovitch. -Hinze.” International Negotiation. Albany. 175-204. Christian.org/pubs/peaceworks/pwks51. 2005. “History Unrequited: Religion in the Bosnian Conflict. coexistence. 9.html. *John Siebert. Bradford E. Toronto: Rowman & Littlefield. David. ed. NY: SUNY. coexistence. Douglas and Jonathan Eastvold. and Elizabeth Geraldine Burr. pp.usip.
” Meeting Our Multifaith Neighbors (Waterloo. Widjaja. Maryknoll. Hoover. eds.” Religion and Security: The New Nexus in International Relations.. Duane K. What Works? Evaluating Interfaith Dialogue Programs. “Religious Pluralism and the Claim to Uniqueness. 2004.” In Religion. and 2) replacement/fulfillment/appreciation/mutuality. Balmer. ON: Pandora Press. Victor H.southlondoninterfaith. ON: Herald Press. NY: Orbis Books. 2006). Washington.” in At Peace and Unafraid. 2002. -Stendahl. Ed. http://www.” Education as Transformation: Religious Pluralism. 27 and 29): ENGAGING DIVERSITY. Seiple and Dennis R. 2nd ed. pp. Border and Bridges: Mennonite Witness in a Religiously Diverse World (Telford. Renee. 2007). ON: Herald Press. 261-274. New York: Peter Lang Publishing Group. 2005). Darrol. Abingdon Press. PA: Cascadia Publishing House. Kazanjian and Peter L. Krister. Spirituality.usip.org. Laurance. -Bryant. Kitchener. Schlabach (Waterloo. pp. Toronto: Rowman & Littlefield. Harvey. 266-282. Describe what you would consider to be appropriate ways of cultivating trust and relationship in contemporary North American contexts. Offer explanations for the diversity of views that may be found within religious traditions on religious pluralism. 2004. Friesen and Gerald W. “World Religions and Conflict Resolution. Peter and Alain Epp Weaver. New York: Oxford. -Volf. Paul F. How important is it? Further reading: -Brauch. Exclusion and Embrace.org/pubs/specialreports/sr123. Introducing Theologies of Religions. Source: http://www. 61-82. How/Why do understandings and norms often vary within a single religious tradition? Identify principles that guide your own interactions with people whose belief systems and convictions (whether religious or secular) differ profoundly from your own. the Missing Dimension of Statecraft. What do you see as some of the more significant challenges and opportunities associated with such activities? Identify strengths and limitations of “tolerance” as a principle for governing relationships between different cultural and religious communities. Reflect on the role of interreligious dialogue in contemporary peacebuilding practice. BUILDING COMMUNITY What are some of the different ways of understanding the significance of religious differences? What are some approaches to religious diversity that have been embraced by religious peacebuilders? Required reading: *Brice H. Ed.html. Religion in a New Key. Manfred T. pp.uk/remembrance-sunday/ Learning exercises: Balmer notes the growing religious diversity of North American communities. -Knitter. pp. *Paulus S. “Introduction. Describe your own reaction to the following frameworks for understanding responses to religious diversity: 1) exclusive/inclusive/pluralist. 1996. -Cox. 13 . “Recognizing the Other’s Insecurity: Experiences of Christian-Muslim Relations in Indonesia. Miroslav. ed. 2000. DC: United States Institute of Peace. -Garfinkle. “Choosing Exclusion or Embrace: An Abrahamic Theological Perspective. Douglas Johnston and Cynthia Sampson. M. and a New Vision for Higher Education in America. 1994. Robert A.PART III: TASKS FOR RELIGIOUS PEACEBUILDING WEEK EIGHT (Feb. Have you ever felt challenged to move beyond your own “comfort zone”? Can engaging the experiences “the religious other” be spiritually beneficial? Describe your own experiences with interfaith or secular-religious dialogue. -Dula. ed. 2001. 9-23.
1994. ed. ed. Vol. Marc. Douglas. “Conflict Resolution. Douglas and Cynthia Sampson. Why do some religious believers understand peace and justice as imperatives of their tradition. Culture.” in People Building Peace II: Successful Stories of Civil Society. and mediation.” Journal of Peace Research. Yeshua Moser-Puangsuwan and Thomas Weber (Honolulu.. 6 (2001): 685-704. *Kathleen Kern. et al. and sustained? What is the role of faith-based organizations in contemporary peacebuilding? Required reading: *Douglas Johnston. -Johnston. and what can or should be done about them? Compare “religious” approaches to peacebuilding with their more “secular” counterparts. 22. and Conflict Transformation. Matsunaga Institute for Peace. 5 and 7): DEVELOPING SUSTAINABLE PRACTICES What are some ways in which religious peacebuilding can be organized.net/jboerner/?p=7181 14 . MA: The Boston Research Center for the 21st Century. the Missing Dimension of Statecraft.WEEK NINE (Mar. 1 (January 1997): 1-31. Cambridge. while other members of the same group prioritize different values? What might be done to overcome distrust or resistance within one’s own community? Further reading: -Abu-Nimer. and Religion: Toward a Training Model of Interreligious Peacebuilding. Daniel L. 1998. (Boulder. Toronto: Oxford University Press. University of Hawai’i. implemented. 38. ed. Violence. CO: Lynne Rienner. Which practices of religious peacebuilding are most compelling to you? Are there any practices with which you would like to become engaged? Identify a short list of “misconceptions” about religion and peacebuilding.” in Nonviolent Intervention Across Borders: A Recurrent Vision. What are some historical social movements in which religion has played a major role? How essential is a religious vision to social change? Describe some possible barriers to religious peace/justice advocacy. No. 2000). pp. Subverting Hatred: The Challenge of Nonviolence in Religious Traditions. Vol. eds.” Peace and Change. 175-190. interfaith dialogue. 2005). Do religious perspectives add anything to our understandings of peace and conflict? To what extent can/should religious and secular peace advocates work collaboratively? Articulate your own understanding of religion’s role in social change. “Religion. Toronto: Oxford University Press. Mohammed. 209-218. Learning exercises: Articulate your preliminary response to practices of religious peacebuilding such as nonviolent action/witness. Hawai’i: Spark M. pp.boerner. education/training. -Gopin. Faith-Based Diplomacy: Trumping Realpolitik. Religion. multifaith projects/coalitions. No. -Johnston. -Smith-Christopher. Why have these misconceptions arisen. “Faith-Based Organizations: The Religious Dimension of Peacebuilding. Paul van Tongeren. “Christian Peacemaker Teams. 2003. ed. Source: http://www.
-Merton. 2000). Linda and Paul Smoker. -Cobban. No. 2000. Hagen. *Mother Teresa. 77-89. “Mother Teresa.WEEK TEN (Mar.” in A Case for Peace in Reason and Faith (Collegeville. Spirituality. -Berndt. Creating a World That Works for All.” in What Does It Mean to Be Human? Reverence for Life Reaffirmed by Responses from Around the World. Mary. -Hunt.smallthings. -Kazanjian. *Katherine Marshall and Susan Hayward. a Personal Discipline. and Peace: Exploring the Foundations for Inner-Outer Peace in the Twenty-First Century. ed. DC: United States Institute of Peace. pp. Sharif.. et al. The Moral Architecture of World Peace.com/2010/06/stand-with-aung-san-suu-kyi. Source: www.blogspot. Education as Transformation: Religious Pluralism.” Where do these qualities or competencies come from? How are they cultivated? Can you think of any particularly strong exemplars of religious peacebuilding? What role does personal spirituality play in peacemaking? Identify religious and spiritual values that are particularly important for the formation of religious peacebuilders. Scott A. 1.” International Journal of Peace Studies. 15 . Mahatma Gandhi and Martin Luther King. If you were to advise religious leaders or members of a faith community about how they could contribute to peace.” 149-183. 1971. Culture. in the religious traditions with which you are most familiar. “Spirituality. Hellwig. 2002. 2000. New York: Peter Lang Publishing Group. Vol. Charlottesville. MN: The Liturgical Press. Janis Roze. 1992). 2011). pp. VA: The University of Virginia Press. what would you suggest to them? Describe key qualities and/or competencies of a “religious peacebuilder. Non-Violence in the World Religions: Vision and Reality. Martin’s Griffin. and Peter L. -King. 1999. Jr.: The Power of Nonviolent Action. -Groff. UNESCO. “Peaceworks No. 85-87. and exemplars in campaigns for social change? How does gender play a role in the practice of religious peacebuilding? Required reading: *Monika K. 12 and 14): PUTTING SPIRITUALITY INTO PRACTICE What are some ways in which spirituality can inform practical peacemaking efforts? How important are spiritually motivated role models. eds. The Future of Peace: On the Front Lines with the World’s Great Peacemakers. Thomas. Frederick Franck. 1999. 71: Women in Religious Peacebuilding” (Washington. 2000. “The Internal Revolution – Feeding Your Internal Hunger. What are the values? What are some different ways in which they find expression? Source: http://daithaic. and Richard Connolly (New York: St. Helena. leaders. Victor H. New York: McCall Publishing Co.html Further reading: -Abdullah. London: SCM Press. Religion. Thomas Merton on Peace. Laurance. New York: HarperCollins.. San Francisco: Berrett-Koehler. 1 (1996): 57-113. and a New Vision for Higher Education in America.ca Learning exercises: Discuss the role of leadership in peacebuilding. “Peacefulness.
“Ritual Reconciliation: Transforming Identity/Reframing Conflict.ch/ vifs/Vifs8/Index8. -Lederach. Maria Rosa. Liebler & Whitney. New York: Lexington Books. The Forgiveness Factor: Stories of Hope in a World of Conflict. DC: PACT Publications. pp. pp. 2003. Washington. o Chapter 5. No Future Without Forgiveness. Which experiences. the Missing Dimension of Statecraft. et al. 1999. London: Grosvenor Books. Toronto: Random House. Conflict. The Ornament of the World: How Muslims. Helena. Joseph and Heidi Winder. -Vern Neufeld Redekop.. Sampson. -Menocal.. “The Journey Toward the Face of God. 1999). Jews.” The Journey Toward Reconciliation (Waterloo. Religion. Building Peace: Sustainable Reconciliation in Divided Societies. develop a proposal for addressing a contemporary conflict issue. or discussions were most significant for you? Which cases have you found most interesting? Why? Drawing upon perspectives explored in this class. 2002. Edward. Boston: Little. eds. New York: Oxford University Press. pp. No Enemy to Conquer. 1996. 128-150. Further reading: -Cobban. and Coexistence. John Paul. Douglas Johnston and Cynthia Sampson. Do religious and spirituality provide any particularly compelling resources for fostering change at a deep level? Reflect on the most important lessons you are drawing from the overall course experience. -Luttwak. ed. Michael Henderson. DC: United States Institute of Peace. “Creative Coexistence in Muslim Spain. AbuNimer. “Franco-German Reconciliation. Toronto: Novalis. VA: The University of Virginia Press. Michael. 1994.WEEK ELEVEN (Mar. Jerald D. ed. Lisa. Chapter 6. readings. 19 and 21): FOSTERING RECONCILIATION Can religious peacebuilding play a special role in promoting reconciliation. Justice. 2001. Mohammed Abu-Nimer. Charlottesville. -Schirch. Learning exercises: Discuss the role of religion and spirituality in forgiveness/reconciliation processes. Brown and Company. Desmond. and Reconciliation: Multifaith Ideals and Realities.” The Moral Architecture of World Peace. and in creating spaces for transformation? What are some examples of religiously inspired reconciliation efforts? Required reading: *John Paul Lederach.htm Source: www. 145-161. 2002. -Henderson.” In Reconciliation. and Afterword. “Transforming Systems of Violence at the Intergroup Level: Desmond Tutu and Reconciliation in South Africa. ed. Washington. 1997.net/ Sulha/source/5. and Christians Created a Culture of Tolerance in Medieval Spain.” Posive Approaches to Peacebuilding. 17-26.htm 16 . Source: mypage. ON: Herald Press.digital-culture. -Tutu. New York: Rodopi. -Montville. 2000. From Violence to Blessing: How an Understanding of Deep-Rooted Conflict Can Open Paths to Reconciliation.” Religion.bluewin. -Gort. 2002.
cultural. Human Rights in Religious Traditions. R. How worthwhile is the search for common values. Maryknoll. No. Scott. DC: Georgetown University Press. 2001. eds. April/May 1998. 39. ed. David R. “The Divine Revolution. human rights abuses. Religions for Peace: A Call for Solidarity to the Religions of the World. -Aydin. -Kinsley. “Mitigation in Northern Ireland: A Strategy for Living in Peace When Truth Claims Clash. Religion and Human Rights. and/or ideological boundaries. *Victor Kazanjian. Arlene. 2001. Education for Peace: Testimonies from World Religions. 2002). New York: Palgrave Macmillan. London: Continuum. Dialogue Among Civilizations: Some Exemplary Voices. and Melissa Merkling. -Paeth. as manifested in efforts to identify a “global ethic. Washington. 1994. et al. pp. John and Sumner B. 1-5. and war? What guidelines should apply to initiatives that seek points of unity in a religiously and culturally diverse world? Required reading: *Vaclav Havel. 1996). 1992. Toward a Global Civilization? The Contribution of Religions. Francis Cardinal. 2002. New York: Doubleday.” in Interfaith Dialogue and Peacebuilding. 1991.” Journal of Ecumenical Studies.WEEK TWELVE (Mar. -Falk. Faith in Human Rights: Support in Religious Traditions for a Global Struggle. ed. ed. Haim and Leonard Grob. Patricia M. 26 and 28): SEEKING POINTS OF UNITY What are the prospects for cooperative interreligious efforts to address challenging global issues such as poverty. -Mische. Religion and Humane Global Governance. Ecology and Religion: Ecological Spirituality in Cross-Cultural Perspective. eds.onearthpeace. 407-424. ecological degradation. -Traer. Learning exercises: Evaluate the importance of identifying and defining values that are shared across religious. Jonathan. South Orange. Prentice-Hall. 1996. 1982. 2): WRAPPING UP 17 Source: www. 2003. *Joseph Liechty. *Hans Kung. -Kelsay. New York: The Project on Religion and Human Rights. -Dallmayr.” to itemize elements of “peace culture. -Picco. -Gordon. “Beyond Tolerance: The Role of Religion and Spirituality in the Search for Community” (unpublished manuscript prepared for the Spring 1996 Peace Studies Association conference at Earlham College in Richmond. Yes to a Global Ethic. -Swidler. New York: Pallgrave Macmillan. Hans Kung (New York: Continuum. New York: Peter Lang Publishing. NJ: Seton Hall University. If you were to offer suggestions to a group involved in such peacebuilding efforts. “The Religious Contribution to Developing Shared Values and Peace. Stepping Stones to a Global Ethic. Mehmet S. New York: Continuum. 2001. No. Twiss.org/drupal/ . WEEK THIRTEEN (Apr. -Braybrook. -Sacks. 3 (Summer 2007). 89-101. Marcus. IN). pp. Richard. ed. Vol. pp. London: SCM Press.” Journal of Ecumenical Studies. 1/2 (Winter/Spring 2002): 32-38. “Shared Values in Communal Life: Provisional Skepticism and the Prospect of a Global Ethic. 1987. David Smock (Washington. Hans. -Kung. The Dignity of Difference: How to Avoid the Clash of Civilizations. NY: Orbis Books. DC: United States Institute of Peace.” Civilization. 2002. Fred. 42. Giandomenico. “Will a Global Ethic Prevail?” in Yes to a Global Ethic. Vol. Crossing the Divide: Dialogue among Civilizations.” or to generate cooperative support for human rights and ecological principles? Describe ways in which peacebuilders can reinforce a sense of common humanity among people who have experienced profound conflict. Robert. 1994. what type of advice would you give? Can you think of any essential principles to guide practice? Further reading: -Arinze. New York: The Pilgrim Press.