UNIVERSIDAD DE ZAMBOANGA

School of Education, Arts and Sciences

Summit Centre Building, Don Toribio Tetuan, Z.C.
Tel.No  ( 062 ) 992-0602 - loc. 105

BRIDGING COURSE
On

ACCELERATED TEACHERS EDUCATION PROGRAM (ATEP)

VALUES EDUCATION, ETHICS AND MORAL EDUCATION

Prepared by:

DR. ROSEMARIE T. SANTOS

Euthenics Coordinator

MODULE II
I- CONCEPT OF PEACE

A. Distinction Between

I. The subject of Peace Education:

It emphasizes the need to instill Christian values within the domain of social dynamics,
as well as an overview of the social structures set within and how these structures interplay in
the quest for peace and in some cases, its eradication.
Education for peace must be able to answer two relevant questions:
1. How can education contribute to better awareness of the root causes of conflicts,
violence and peacelessness at the global, national, regional, community and inter-
personal levels?
2. How can education simultaneously cultivate values and attitudes which will en-
encourage individual and social action for building more peaceful communities, societies
and ultimately a more peaceful world?
II.The Objectives of Peace Education:
Education for peace requires understanding and practice, reflection and action. It must
understand that conflicts and violence abound in the world. It must act to create more peace
and it must base its action for peace objectively understanding the causes of conflicts and
violence.
As multi-disciplinary and value, Peace Education is global in perspective and future-oriented.

A. Cognitive:
- investigate concepts of peace from personal to global;
- understand the positive and negative aspects of peace;

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 - identify peace as a process and its relationship in the political, social, economic
and ecological spheres;
- examine the various types of conflict situations;
- consider the problems of violence on a variety of levels from personal to global;
- scrutinize the causes/roots and consequences of violence
- explore on some peaceful alternatives; and
- analyze basic issues, positively or negatively affecting peace.
B. Affective:
Appreciate attitudes and values which are cultivated through education for peace:
- self-respect, respect for others and human life;
- global ecological concerns;
- cooperation, openness and tolerance;
- social responsibility; and
- positive vision
C. Behavioral:
Develop these skills:
- reflection, critical thinking and analysis;
- decision-making and conflict resolution
- imagination;
- communication and group building.

III. Holistic Understanding

A peace-oriented curriculum seeks to draw a learner’s understanding of various conflicts in a

holistic framework. There are various levels of conflicts.

- Symptoms of structural violence are interrelated as hunger can be linked to

militarism;
- Unequal society is maintained by coercion and repression;
- Over-consumption of earth’s resources by a minority leads to environmental
decay;
- There are micro-level conflicts as crimes, personal alienation a apathy and
helplessness; and
- Macro-level problems include property.
Peace education flourishes best in the classroom and other environmental education where
creative and active learning are fostered.

Education as Dialogue
Teachers should be in constant dialogue their learners to analyze critically world views.
Learners should not be indoctrinated in certain values but trusted to make their own choice
through critical self-examination of the strengths and weaknesses of alternative worldviews by
giving them common sense notion of compassion, justice and peace.

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 Education as dialogue can bring about closer linkages between learning institutions, the
wider community and other living faith.
It will be able to show how abstract knowledge are applicable to community problems and
criticize the elitist arrogance to some technocrats or experts.
It will then be able to draw an increasing body of knowledge on cooperative creative
styles of learning as well as non-violent struggles.

Conscientization

Peace education upholds that good education does not merely promote objective under-
standing of social issues and problems; it must motivate:
 the learners to act creatively and non-violently to humanize social, cultural and political
environment:
 the poor to be awaken to the roots of their poverty and the structural violence in their
daily lives. To replace their apathy and hopelessness with self-confidence and hope and
actively struggle for changes which would bring human social justice and equity;
 the elite to a waken and realize their participation in the existence and inhuman
consequence of injustice, militarization and other facets of peacelessness. The rich to be
willing to have less to allow peaceful redistribution of national wealth and resources to
the poor minorities;
 the professionals and technocrats, to utilized their skills and expertise in serving the
under privileged;
 the military and those engaged in militarized struggles to overcome injustices, to
sincerely seek all opportunities for non-violent transformation; and
 for all Filipinos to concentrate efforts to sustain, the positive gains of two People (EDSA
1 and 2)- non-violent struggles which succeeded in toppling down first a dictator and
later a corrupt President.
Further efforts should be utilized to maintain the impetus of the people to maintain a peaceful,
responsible and morally-oriented governance in all aspects of government services.

II- VALUES FOR PEACE

JUSTICE AND CHARITY

Although the Popes Leo XII to Pope Pius VI have treated an extraordinary range of
problems in the international community, the various norms and counsels they formulated can
best be understood as an effort to guide men and nations toward an order of justice and charity.
The Popes see these virtues as interdependent in the promotion of international peace. In an
allocution of February 11, 1989, Pope Leo XIII taught:

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 “Since peace is based upon good order, it follows that for empires, as well as for individuals,
concord should have their principal foundation in justice and charity. Neither virtue can stand
alone and remain true to itself or accomplish its own purpose.”
“….. Charity is, therefore, the most comprehensive obligation but far from distracting from justice
reinforces its specific duties. Charity can must go beyond justice but it can never stop short of it
and remain authentically itself. Just as charity without charity becomes lifeless.”

Archbishop Emile Guery summarized papa 1 teaching on the values supporting inter-national
peace by characterizing as order of justice as the substance of the international order and an
order of charity as the soul of the community of nations.

In this analysis:
Charity is the “mutual bonds of minds and hearts. Charity is the love of one’s neighbor so as to
draw him into a bond in which one ceases eventually to regard him as the “other”. Charity
directs the will to one’s neighbor in respect, understanding and love. Charity is the soul of
international peace that reflects their essential interdependent functions in man’s moral being.
Justice is concerned with the more fundamental task of simply recognizing the other as ”other”
and of and giving him his due as a person with inalienable rights. Justice is an active expression
of that love. Justice is the substance of.

Peace, however, is the act which arises only from love. Taking the two together, it can
be said that peace is the work of justice impelled by charity to the recognition and
implementation of human rights. St. Thomas Aquinas pointed out that:

“In the realm of what is just or unjust, what man does external act, in the realm of justice, good
and evil are judged purely on the basis of the deed, itself, regardless of the inner disposition of
the doer.”

Charity in the mind demands justice in act, so that a failure to act justly gives the ground for a
serious doubt with regard to declaration of charity. Charity directs the will to one’s neighbor in
respect to understanding and love. Justice is an active expression of that love.”

III-CULTURE OF PEACE

Meaning of the Culture of Peace

What is meant by culture of peace? How can it be brought in individuals and in
societies?
Building a culture of peace is a dynamic, complex, and multidimensional process, which
involves changing values, beliefs, and behaviors. It consists of over-coming prejudices and
intolerance within the minds and hearts of every human person in all nations and in the global
community, of denouncing all forms violence, and of leading society away from cruelty and
inhumanity towards a genuine capacity of learning society to live together in harmony. It

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embraces the total human environment and the whole complex of features, material and non-
material that characterize a group in the search of peaceful solutions to conflict and of ways to
promote the total welfare of its individual members without discrimination as to gender, religion,
language, occupation, or status.
A culture of peace recognizes and respects all cultures in their diversity, and at the
same time seek a common understanding of what encompasses a shared vision of peace that
leads to more just and free, more democratic, and a human world order. A genuine culture of
peace is founded on the exercise of fundamental freedoms, respect for humans right, and the
dignity of the human person. It cherishes and value ”otherness” and promotes tolerance to a
genuine and sustainable culture of peace.
Deeper understanding and further insight can be gained from the following statements
taken from the “Report of Women for a Culture of Peace”, Experts Group Meeting in Manila,
Philippines, April 25-28, UNISCO Consultative Committee on Women:
A culture of peace creates an atmosphere of freedom and universal respect, where all
human rights are upheld and protected, within the context of equality between woman and men
as peers and partners.
A culture of peace envisions a “festival of diversities” with rich possibilities of
achieving the human potential from the wealth of world’s diverse cultures and the different forms
of expression and ways of being human.
A culture of peace acknowledges the responsibilities of solidarity, in which the relief of
the suffering of any group of people is taken to be the responsibility of entire community; where
the people are neither exploitable nor expendable.
A culture of peace is built upon the recognition of the realities of interdependence,
common human needs, and shared responsibility for the human future. There would be an end
to exclusion and to the “insider-outsider” mentality. In a culture of peace, power would be
derived from collective capacities and responsibilities. Such a culture must be legally, politically,
socially and morally inclusive and power shared equally between women and men.
In a culture of peace, conflicts need not produce violence. Differences would be
mediated in a spirit of mutuality and disputes settled in non-violent and creativity and shared
human feelings. There would be a place for the sacred, acknowledging that “the grove of trees
is sacred, the river is sacred, and we ourselves… are sacred”.
A culture of peace, values justice and pursues sustainable development, respects the
integrity of cultures and the natural environment, and promotes a social order based on equal
human rights, the human dignity of all person, and reverence for living creatures and life
systems.
To bring about a culture of peace, persons need to be educated to value human
solidarity, mutuality and justice, and to learn the skills that enable them to renounce violence
and take peace as a way of life.
Peace Education- means developing knowledge, values and attitudes necessary to
resolve conflicts peacefully and encouraging appropriate on the individual, local, national and
global levels.

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 “Peace must begin with each one of us. Through quite and serious reflection on its
meaning, new and creative ways can be found to foster understanding, friendship and
cooperation among people”. (Javier Perez de Cuellar, Secretary General of the UN, September
1986).

It is a truism that one cannot give what he/she does not have. Conversely, one cannot
be at peace with others and the world if he/she is not at peace with himself/herself. Many
people find themselves in trouble with others because of their inability to control themselves: an
inability to stay calm amidst external pressure. Some people become easily confused, fretful
and violent when suddenly under pressure, then wonder afterwards why in the world they have
harmed others and why they cannot seem to account for their actions. Reactions of this kind
may be indicative of person’s need to look inward-harmonizing thoughts, motives words and
actions to get in touch with the inner self where peace, strength, and truth reside. Peace from
within consists of pure thoughts, pure feelings and pure motives and wishes.
Peace is rare commodity in today’s world. This is evident by the dissatisfaction/worries
of individuals and through a lack of proper understanding between people of different nations
and communities.
A culture of peace is necessary for a meaningful life together. In a world where there is
great diversity in personal, social and cultural ways of being and living, possession of significant
human values can overcome these differences and ensures peace and solidarity.
The process of peace-building starts from within the heart of each individual: when it is
shared with other groups and cultures, it can lead to peace.

If there is light in the soul, there will

be beauty in the person. If there is beauty in The person there will be harmony in the house.
if there is harmony in the house, there will
be order in the nation. If there is order in
the nation, there will be peace in the world

MODULE III

III- CULTURE OF DIALOGUE OF PEACE

ELEMENTS OF THE CULTURE OF DIALOGUE

1. Culture of Dialogue is a inspired by God’s dialogue with humanity.

Observing the mysterious presence of God in the world one can conclude that that
Divine/God is always in a relationship/dialogue with humanity. Thus, God’s dialogue is His own
style. This style becomes a vision and a basic focus for all vacations in life.

When one is inspired by God’s dialogue he/she is ready to move towards the horizon of life,
together with people of all cultures and religions. Ready to move from one horizon to another
and guided by God who, along the way helps people to discover the mystery of the Divine love.

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 2. Culture of dialogue is a mission for peoples of sincere hearts.

The basic mission of people is relationship/dialogue in the family, in society, and among people
of different cultures and religions. This basic mission becomes the foundation of all other
mission and in life.
Sincerity of the hearts is the first condition to develop any mission in life. Thus, sincerity
becomes the first condition to promote the Culture of Dialogue as a mission/vocation. This
attitude becomes a great challenge when one is invited to develop a sincere dialogue with those
who are considered by our cultures and religions “different” and, sometimes enemies.
Sincerity often becomes an act of faith, especially when one has negative experiences
with those who are considered his/her personal, family or community members. In this situation
one has to believe that in the heart of each person there is always a “corner” for openness and
kindness, ready to start a sincere dialogue with those who are equally sincere and ready to build
a new dialogue; especially if one internally feels that all are members of the same human family
created by the same God.
3. Culture of Dialogue is an experience of life-in-dialogue as a style of life.
Each religion presents faith as a “way of life.” In each of these “ways of life” one can
discover that the Divine/God always uses a dialogical approach in relating with humanity. This
“dialogical approach” can be considered the “Style of God”. We can say that there is a
mysterious presentation of the different “ways of life” but there is only one style of God:
encounter/dialogue/relation.
People of sincere hearts who follow their own religious convictions are invited to follow
the “way” of their own religion and the common “style” of God in dialogue. “Life-in-dialogue” with
God; Dialogue with oneself; Dialogue with others and Dialogue with creation, must be the style
of people who follow their own religion. It becomes spirituality and a challenge. What “life-in-
dialogue” is for a person , is “Culture of Dialogue” for society.
Life-in-dialogue is also the basis of all forms of dialogue i.e. dialogue of life, dialogue of
theological exchange, dialogue of action and dialogue of religious experiences. It is in the
common “Spirituality of Dialogue” where people of different faiths can put their specific identity
and be able to face all possible issues of society. It becomes then a “ sustainable dialogue”.

4.Culture of Dialogue is a commitment towards inter/intra cultural religious dialogue.

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 In the context of pluralism and globalization the challenge of interreligious dialogue
brings people to rediscover other forms of dialogue; outside and inside their own cultures and
religious, starting from their own families to all people of other religions dealing with all forms of
dialogue.
Meanwhile, in the past many conflicts started from cultural and religious differences.
Now they are called to develop together harmony in society. In the experience of dialogue
people are called to hold on to their identity while trying to develop more elements of common
good. Each cultural and religious community is challenge to reflect on those element s which
are not oriented to the common good or universal human rights (like the castes among Hindus)
and find ways to eliminate them, rediscovering the positive elements on the same cultural or
religious attitudes (example: women in the Muslim community).

5. Culture of Dialogue is a challenge rooted in the culture and faith of people.

Often people think inter-religious dialogue is only an anthropological and social need; but
the deepest reason for dialogue is faith. Each faith teaches profound elements of dialogue to
their followers. Some are similar, like in creation, in the revelation of holy books or messages,
prophets or holy people who bring the message of the Divine/God; while others are different.
These faith elements of God’s dialogue have been absorbed by cultures. Now we are
challenged to discover the roots of these elements.
After rediscovering the dialogical elements of our faith, we are called to share them with
people of other cultures and religions, as faith elements and especially as experiences of life.
Then they help us appreciate the different aspects of the mysterious plan of God in humanity.
Thus, our cultures and religions remain, but the challenge is to rediscover the roots of harmony
in them and remove the rots of conflict and then move together towards the common good.

6. Culture of Dialogue is a search for peace based on common ethics and values.
From the dialogue elements of our faith it is possible to discover that final goal of God’s
plan in peace (Christians talk about the “Kingdom of God’s”’ Muslim talk about “Daral-Islam”).
These concepts are similar in presenting the goal of peace.
The search for common grounds for peace in the world, often forgets the spiritual
elements of life expressed through ethical values. However, it is possible to identify them in the
search for the common good for all.
In times of difficulties when “vested interest” of different groups become obstacles for search for
peace, one has to sustain the effort and search for
Peace with the deeper motivation of faith which reminds all of the mercy and
compassion of God in His relationship/dialogue with humanity.
7. Culture of Dialogue is a journey through education and formation.
Those who live and promote the culture of dialogue have to present it with all possible
means, but especially through education and formation.
The process of education starts in the family. The best teachers are the parents; they
guide and influence children in the years of their lives.

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 Today all structures of society are called to change the trend of egoism in the world,
forming people who understand the importance of having to relate with brothers and sisters,
members of the same family created by God. Meanwhile, it is important for humanity to continue
to educate people through formal and informal educational courses. We have to multiply all
creative education and formation activities to reach all levels of society, especially simple people
in their own communities.
8. Culture of dialogue is a habitat to nature the vision of peace.
The conditions of peace are nurtured in all forms of relationship, starting from the faith
approach of dialogue and harmony within the hearts and minds of people.
The culture of dialogue is the “Style of life” that we encourage people to live and
promote. In these: “state” individuals, groups and society can face social issues: justice,
development, human rights, transformation, reconciliation, etc. This guides us to peace.
9. Culture of dialogues is a pathway to solidarity, especially with the less privileged
In the world of globalization the less privileged are increasing in number. They are the
voice of the majority. If people of sincere hearts give attention to the less privileged in the
promotion of the culture of dialogue, the voice of the poor will become powerful and a
witnessing presence in society.
People must develop a deeper sense of compassion and solidarity with the less
privileged in society. Promoting the culture of dialogue people are called to become “living
dialogues” that mediate between the different sectors of society.
Meanwhile, the process of the culture of dialogue among the less privileged can achieve
visible results. It is our obligation to give special attention to them, especially those who have
been deprived of their basic human rights and needs.
10. Culture of dialogue is a hope to bring God to the center of society.
Modern world has been built as a society without God. But today, people are realizing
the negative effects of the situation. In the post-modernization time, people are looking for God
through the different forms of spiritualities. That is why leaders of different religions, more than
ever, feel the need to converge and work together towards attaining harmony in the world.
The hope is to build a society where God is at the center. Just like the center point of a
clock holding the two hands, allowing both to move in harmony and to indicate the correct time.
These two hands of the clock point to the relationship of the spirituality of dialogue and the new
dialogical social concerns. They move together harmoniously to sustain the culture of dialogue;
answering the aspirations and call for a total transformation in society.

IV- ISSUES AFFECTING PEACE

Issues affecting and detrimental to peace include conflicts and violence at its various
spatial levels.
The positive (if any ) and negative implications of these issues to peace must be
discussed and understood . Alternatives and workable solutions must be presented and worked
on. Efforts responding to them can be critically examined, according to their worth and
effectiveness. In so doing, the objective and goal of attaining peace can become a reality.

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 First Issue: MILITARIZATION

Second Issue: STRUCTURAL VIOLENCE

Third Issue: HUMAN RIGHTS

Fourth Issue: CULTURAL SOLIDARITY

Fifth Issue: ENVIRONMENTAL CARE

Sixth Issue: PERSONAL PEACE

FIRST ISSUE: MILITARIZATION

Militarization, today, has reached such a massive proportion that human survival is at
stake. The spectra of a nuclear holocaust can be a reality as the superpowers, including very
poor states, joined the race in accumulating weapons of horrendous destruction.

This massive global has more than 50,000 nuclear weapons, with its ever increasing
accuracy and destructive powers.

However, the nuclear should not be overemphasized. Being more crucial is the outgoing
effects conventional militarization. Millions of human beings are deprived of their basic needs
because governments in both rich and poor countries continue to squander precious resources
on arms and military forces.

A. Characteristics of Militarization.

Militarization advocates international legal justification of war, encourages alliances,

promotes military aid and trade, leads to the dominance of military elites and causes militaristic
behavior in domestic government, economy, society and culture. It emphasizes and
aggrandizes the military spirit needs constant preparation for war.

Militarization and polarization tend to reinforce one another. The more differentiated,
unequal and unstable a society, the more it is likely to show military content in its various
sectors. The more militarized the society, the lower is the stability to overcome the force
polarization.

A. Armaments, Nuclear and Conventional

This refers to nuclear threat. Today, the

number is 60,000. for each man, woman and child in the world, there are now 3.5 tons of T.N.T
available for their destruction. A single nuclear weapon in today’s arsenal could blot out a city
and its inhabitants in a few minutes.

The nuclear threat, however, should not be over-emphasized. Even more crucial are the
on-going destructive affects of conventional weapons. In 1985, world military expenditures
exceeded the trillion mark. Although, millions of human being are desperately in need of food,
shelter, education, and other basic needs, government of rich and poor countries continue to
squander precious resources on arms.

B. Menin Arms and Armed Conflicts

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 Worldwide, we have the confrontational posturing between the superpowers in various
hot spots all over the world. And both superpowers are using the Low Intensity Conflicts (LIC)
or surrogate war approach to promote their own ideological goals.

In the Philippines, prior to martial law, there were 60,000 men in the military. Today, we
have 250,000 counting those who are in the CAFGU’s or vigilante groups. Because of the anti-
insurgency campaign of the military, there are all kinds of reports of human rights violation and
other crimes against it.

There is the fact, too, of the proliferation of arms by the “army” OF THE right, Left and
Center, and by lawless elements: Thus, even peace-loving citizens are now arming themselves
for self-defense. In many societies today, particularly in the Third world, the ruling elites and
those aspiring to be the ruling elites rely on military coercion to maintain unequal social and
economic system to place themselves in the position of power.

WHO BENEFITS FROM MILITARIZATION?

 The superpowers and other states whose geostrategic interests are served.
 Merchants and cooperation which earned mega profits from their production of
arms.
 Ruling elites in the 3rd world who are relying coercion to maintain power.

WHOSE INTERESTS ARE NOT SERVED BY MILITARIZATION?

 The poor people who suffer from repression, dislocation, loss of freedom,
injury and death.
 Citizens because a large amount of the nation’s coffers are spend for
national defense.

What then are the areas for Peace Education regarding the issue of militarization?

1. In general, Peace education should openly and critically discuss the scope,
cause and consequence of militarization.
2. Education which encourages values of compassion, caring and
cooperation as well as the value of human life could be given to the leaders
and rank-and- file of the military and police agencies. A peace-oriented
military serves the interests of all citizens other than the vested interests of
the powerful and privileged.
3. Peace education should give the learner to question the values of violence
and militarism in homes. Classrooms and communities as regards the
violence in media and sports. It should also look at the proliferation of
children’s war toys.
4. Peace education should pursue non-violent resolution of society, political,
cultural and economic conflicts.

In short, war begins in the minds of human beings. Hence, peace- oriented
consciousness is a vital staring point towards building a long- term

SECOND ISSUE:

STRUCTURAL VIOLENCE

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 Today, violence has been glorified, evidenced by the fact that we, as a society, have
placed certain structures that either allow violence to take place or perpetuate them. Global
national inequalities reflect these structures.
The poor majorities suffer chronic lack of basic needs as evidenced by:
 Unjust exploitative social system.
 Premature death of infants
 Rampant spread of disease due to poverty and unequal distribution of health care.
 The urban poor faces constant hunger, substandard housing and illiteracy.
Amidst the vast desert of poverty, the oasis of privileged groups lead western lifestyles,
reflect on the income distribution in the Philippines.
Upper 20% 56% income
Middle 40% 33% income
Lower 11% 11% income
No category 29% no income
The wide gap between the rich and the poor are evident in both rural and urban areas.
Slum dwellers are living in dehumanized conditions. There exists vast inequality in land
ownership despite the agrarian reforms established by the government. Export oriented allow
transactional to own corporation where they get cheap labor from Filipinos.
Sources of these structures are: gender stratification, economic stratification, political
strife, multi-national/transnational corporations and mass media.
1. Gender Stratification. This violation of any form done to women. Abuse and
discrimination of women in the Philippines can be traced back during the Spanish era
where women were relegated at home and in some case became sexual objects for
soldiers.
2. Economic Stratification. This involves the violence brought about by the class
struggle between the have’s and the have not’s. Among the “have not’s” both young
and old contacted diseases that stemmed from unequal distribution of health care;
women and children toil for inhuman hunger, sub-standard housing and illiteracy, the
rural poor pay excessive land rentals, borrow money from users for farm inputs, and
later see their harvests rot for lack pf post-harvest and marketing facilities.
3. Political strife. Political strife viewed in many aspects. It can be power play in
leadership or the citizen’s lack of awareness of political power play and its reflection
on the values we have as a nation. It can also mean crime committed against the
government such as: poor leadership, graft and corruption, over-spending in
government, nepotism, political dynasty, political and violence.
4. Multi- national or transnational corporation. When the Philippines opened its
hospitable doors to foreign investments, it was unaware of the price its citizens have
to pay for such gestures. Obviously, the government has not been able to make a
thorough examination of its trade foreign policy and processing zones and the effects
of foreign investments to our local market and its dollar deserves. This leads to
wasteful utilization of limited government resources. Furthermore, it aggravates the

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 already existing inequality by giving more power and opportunities to those who are
already powerful.

What can we do about the problems brought about by structural violence?

1. Peace education needs to raise the consciousness of the poor regarding the
roots of their poverty and position of inequality.
2. Peace education empowers us to seek greater social justice, (e.g. agrarian
reform and profit sharing), the fairer distribution of national wealth and income.
3. peace education can motivate the local elites to make personal sacrifices, to
practice social justice and to put their professional and technical skills in the
service of the poor.
4. Finally, doing peace education means changing some structures. This refers to
operational and attitudinal structures.
a. operational structures are systems actually existing now, e.g. local
military, political, economic systems, etc.
b. Attitudinal structures are now particular world view, mindset,
philosophy of life or mental outlook. This gives rise to operational
structures.

THIRD ISSUE:
HUMAN RIGHTS

A. THE CONCEPT OF HUMAN RIGHTS

The sanctity or importance of various human rights and freedom can be found in the Universal
Declaration of Human Rights and our own Constitution. Yet, there are still violations of human
rights such as:
 Rights of women. Women have just as much dignity and therefore have
rights equal to men and are vital co-producers of our national wealth. Yet,
they may remain marginalized and are often receiving unequal socio-
economic rewards. Hence, Peace education must include non-sexist
education which encourages all to be aware of injustice experienced by
women at work (equal pay for equal work) and at home (unequal) burden of
domestic chores borne by women due to male dominated traditions.
What can we do about the problems brought about by human rights?
 Citizens, old and young alike need education which promotes knowledge of
human rights and develop political literacy so that they can critically analyze
and contribute to national policy making.
 Peace education clearly need to motivate people to know, work for, and if
need be, fight for their rights as persons and as people. But Peace Education

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 must also educate every one to recognize and respect the dignity of the weak
and helpless and resist all forms of exploitation.

It has been argued time and again that human rights make a person human. Human
rights are, therefore: part of a person’s existence and once a person is deprived of such rights;
he or she also ceased being human.
All the inalienable rights stressed in the various covenants are interconnected. One
could never be fully achieved without the other. And these human rights take precedence over
all the other powers, including that of the state, which may regulate but may not abrogate them.

FOURTH ISSUE:
CULTURAL SOLIDARITY

Many societies today are composed of groups or communities of divergent cultural

traditions, beliefs and ethnic origins. Conflicts often result, however, because groups do not
respect or tolerate each other’s world view and fail to reconcile their differences through creative
non-violent strategies.
The inter-cultural conflicts have deep roots-social, economic and political as well as
structural violence.

A. Concepts Affecting Cultural Solidarity

Cultural solidarity is best expressed in the spirit of intercultural trust, empathy, respect
and understanding in plural societies where different cultures learn to live together in peace.
Without cultural solidarity, tragic social disintegration will result, making life even harder for the
already poor and deprived.

B. Peace Education and Cultural Solidarity

Education for cultural solidarity is the integration of conflict resolution skills and values in the
curriculum.
 It discourages cultural stereotyping and promotes cultural respect.
 It questions explicit and implicit racist behavior and institutional racism.
 It motivates all cultural groups to dialogue and cooperate in people-oriented
development programs for the benefit of the poor, regardless of ethnicity or
culture.

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 The task of Filipino education for cultural solidarity is to build peaceful relationships
among various Filipino culture especially the ethnic conflict in Mindanao.
There should be no more repetition of the victims of development such as:
_the Negritos of Zambales who gave way to the Clark Air Base and Subic Naval bases;
-the Tingguians who were driven out by the logging and wood pulp mills;
-the Bontocs, Kalingas, Isnegs of Luzon and the T’bolis, Manobos, Maranaos of
Mindanao who gave up their lands for the giant dams and the Bukidnons who were driven away
for the pineapple plantations.
All throughout history, such cultural communities have faced a constant threat to their
livelihood and culture from their fellow Filipinos.

What is the role of Peace Education in cultural solidarity?

 Peace Education means encouraging and even assisting cultural communities to work
out solutions for their lots as well as doing our best to ensure that their dignity as human
persons are respected and their rights promoted at our levels as well as make policy
recommended to the proper legislative bodies: local, municipal and national.
 It is essential that we appreciate and do something about the long standing inequalities
and injustice experienced by them.

FIFTH ISSUE:
ENVIRONMENTAL CARE

The environment is rapidly emerging as one of the key issues that will characterize the
post Cold War-world order. We are now living in a world that is not getting any bigger and not
replenishing enough to meet global demands. We should be genuinely alarmed by what is
happening to the ozone layer, biodiversity and about the effects of deforestations.
The long-term survival of this plant undoubtedly depends on the ability of human beings
to co-exist peacefully with their natural environment. Unfortunately, as societies pursue
modernization, careless exploitation of the air, land and water has severely harmed the quality
of human, animal and plant lives.
Diverse pollution constantly results from industrial or technological wastes and accidents
which destroy nature and often cause ill health, injuries or death.

Man’s responsibility towards environment protection

God made the stewards of all creations and his environment, but because of
industrialization and in the name of progress, he has actually become the destroyer of his
environment.

Environmental politics are still embedded in a global political system dominated to a

great extent by political and military interests.

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 Threat to international peace and security is driven by an exploding global population
and the prevalence of absolute poverty.

World population growth affects the environment by increasing the total consumption of
natural resources. Population also affects the environment through the swelling population in
urban areas and the increased pollution of water and the air and the higher rate of consumption
of natural resources.

The poorer the society, the more likely is it to experience violence whereas the rich
societies are virtually immune.

The Role of PEACE EDUCATION towards Ecological Concern

 Must encourage discussion of the pros and cons of global environmental issues;
 Foster the value of abandoning norms of excessive consumption and profit maximization
which underlie global environment;
 Direct their concern on issues and questions of environmental discussion
mismanagement; and
 Encourage citizens to participate in community-based campaigns for clean air, land and
water, as well as the conversation of forests and endangered species.

PERSONAL PEACE
We have looked at the structural and external factors our quest for peace. Going within
the individual’s yearning for peace, we come full circle. Knowing our rights and responsibilities,
knowing the changes that we need to make as Filipino and Christians, we are now confident in
the direction of our quest for personal peace.

THE NEED FOR PERSONAL PEACE

In rich poor societies, spread of advance industrial culture has been accompanied by
considerable personal alienation. This is manifested in various forms of addiction (drugs and
alcoholism) or disease of tress and affluence (neuroses) which may lead to suicides and other
forms of personal, domestic and social violence (child abuse, wife battering, crimes).

By choice or necessity, a number of young people are condemned to precarious and

victimized lives on the streets, surviving on petty jobs, wine, prostitution, begging and/or drugs.
Among the young generation, too, there is a growing cynicism with prevailing values of society,
as well as social aimlessness.
And so in many countries, the pressure of educational and examination “rat race” have
been contributed to excessive mental stress and suicides among students.

WHAT IS PERSONAL PEACE?

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 Personal peace is the tranquil composure of soul that an individual experiences in the
absence of strong conflict, urge or desire between different elements of his own being.
Based upon or as an effect of charity, it can only be attained by one who is in state of
sanctifying grace.
Insecurities may lead deviant or abnormal behavior.
There can be no true internal peace except when the appetite is directed to a true good;
for an evil object or action can cause the appetite to remain restless and disturbed.
St. Thomas Aquinas, “the peace of wicked is not true peace but a counterfeit of it.
Peace, can be considered first in the individual person”.
In this sense, St. Thomas says “it is the repose of the appetite in the possession of the
good. God is the good of man and, therefore, true peace exists in the only when one loves
God”.
“Since we cannot attain the possession of God perfectly well, true peace in this life is
imperfect peace exists only in the possession of God in heaven”.
So as not to confuse peace with the immobility of death, St. Thomas also says that
“peace requires struggle in order to remove the obstacles’.
Charity also brings about peace of the individual in relation to other men, insofar, as in
loving his neighbor as himself, he wishes in some manner or at least to fulfill his neighbor’s will
as it his own. Peace is directly the work of charity, and indirectly, it is the work of justice insofar
as justice removes obstacle to peace.

OBSTACLE TO PERSONAL PEACE;

ALIENATION
This is the estrangement of the individual from other people’s society or form wok.
Psychologists consider alienation as a blocking or dissociation of a person’s feeling
causing the individual to become less effective. The focus here is on the person’s problem in
adjusting to society
FAILURE TO KEEP ABREAST WITH TECHNOLOGICAL PROGRESS
Today, technology affects human existence throughout the world, although, there are
still isolated parts of the globe which remained untouched. Nevertheless, technology can be
found in almost all countries.

Partly as a result of technological progress, occupational specialization on the

development of labor has increase enormously. Technology becomes so complex and
knowledge has so increased that it is virtually impossible for an individual to remain secure in
his occupation. Insecurities may lead to deviant or abnormal behavior.
In the educational system, there is a need to change the school’s curricula to meet the
new demands of industry. As a result, those who are incapable of meeting up to its intellectual
and financial requirements are left behind in the “rat race” for survival in their academic
existence.

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MATERIALISM
In philosophy, materialism, is a doctrine all existence is resolvable into matter or into an
attribute or effect of matter
As an anti-religious concept, materialism is motivated a spirit of hostility towards the
theological dogmas of organized religion particularly those of Christianity.
According to historical materialism, as set forth in the writings of Karl Marx, Friedrich
Engels and Vladimir Ilich Lenen, in every historical epoch, the prevailing economic system, by
which the necessities of life are produced, determines the form of societies organization and the
political, religious, ethical, histories of the epoch.
In modern times, philosophy makes history largely influence by the distribution of
economics.
Historical materialism regards material economic forces as the basis of social and
political institutions.
Modern man, imbued with materialism, is desirous in the accumulation of wealth in the
form of money, properties and power. If he is frustrated in this attempt, he turns to addiction and
other violent activities.
Television commercials create the desire in the viewers to possess whatever was
advertised. Wealth is made to appear as the key to happiness and contentment. The
possession of expensive cars, mansions, resorts, fashionable cloths, gourmet food and life
styles of the rich and the famous are the criteria of success and happiness.
No wonder, persons find it difficult to achieve personal peace.

HOW CAN PERSONAL PEACE ACHIEVED?

James E. Royce, in his book “Personality and Mental Health” stated that “mental health
is peace of mined”. He then suggested practical riles for mental health;

 live one day at a time.

Deal with problems as they come. Forget the past, don’t cross future bridged before you
come true to them.
 If you cannot change the situation, adapt to it.
As the old Irish saying goes, “If you cannot lick them, join them.” There is great wisdom
in knowing when we must hold to principles and when we are just butting our heads
against the wall. Face your problems squarely; either solved it or decide it cannot be
solved and forget it. Don’t detour around sorrow; live through it with calm acceptance.

 Get interested in others.

Happiness is compared to a soap bubble: if you try to grasp it, you destroy it: leave it
alone and it is there to enjoyed. Most people who are unhappy are those who are
clutching at happiness, thinking about whether they are happy: those are absorbed in
working for others do not need to stop and analyze their happiness.
 Life is what you make it.

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 To great extent, we get what we really want out of life. Make up your mind that your goal
is worthwhile and have confidence in your own natural powers of attaining it.
 Cultivate a sense of the ridiculous.
Develop the habit of looking for the funny side of every situation. There is always one;
sometimes, it is you. A sense of humor will bring you a long way.
 Don’t take yourself too seriously.
Accept yourself what you are, you are not God. If you feel sorry for yourself, nobody else
will; if you blow your own horn, others not disposed to toot it for you.
 Remember that perfect happiness is unattainable.
Success does not consist in not having trouble but in hearing them well.
 Cultivate high ideals.
As the saying goes, ”Hitch your wagon to a star”. Aim high. Try to achieve something
worthwhile.
 Don’t act on emotion, wait.
Let your read rule your heart. Remember the lyrics of this song: “Fools rush in where
fear to thread”.
 Relax.
Learn to take things easy. Unwind. Listen to relaxing music. Graze at beautiful scenery.
Enjoying the luxury of silence.
 Cultivate interest in your work and develop good hobbies.
Broaden your interest. Varied interests will make you a more interesting person. Reading
is one of the best hobbies you can cultivate.
 Maintain a confidential relationship with some reliable (preferably an older person) whom
you can safely unburden yourself. This person maybe an older friend, a teacher, a
spiritual adviser or your own parents. Be sure they are responsible so you can unburden
confidential matters safely.
 There is no substitute for peace of conscience.

(HUMAN RIGHTS, PEACE AND GLOBAL EDUCATION

______1.The concepts of human rights started during;

A. 1938 C. 1948
B. 1998 D. 1958
______2. The concept of human rights has also existed several names in European thought.
Among them were, except one;
A. The right of the church to be free from governmental interference.
B. The rights of all free citizens to own and inherent property.
C. The right to due process of law
D. The right to live.

______3. The following are the major rights instruments except one;

A. Universal Declaration of Human rights

B. International Convention on Civil-Political rights
C. Human rights Action
D. International Convention on Socio-Economic

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______4.These are the rights of individuals to be protected from arbitrary interference by government
in their life, liberty and property. Examples are right to life, liberty, and security, freedom to travel, right to
due process.
A. Civil Rights
B. Political Rights
C. Cultural Rights
D. Individual Rights

______5. Are rights that may be exercised by every individual such as those in the UDHR.

A. Civil Rights
B. Political Rights
C. Cultural Rights
D. Individual Rights

______6. Are rights to individuals to interfere and participate in the affairs of government such as right to
vote, stand for election, and participate in state and social management, freedom of speech, of the press,
of assembly.

A. Civil Rights
B. Political Rights
C. Cultural Rights
D. Individual Rights

______7. Are rights given to a specified vulnerable group which my be exercised because of one’s
membership to such community such as right to development, women’s rights, children’s rights,
indigenous people’s rights, etc. These are also prioritized rights.

A. Civil Rights
B. Political Rights
C. Collective/Group Rights
D. Individual Rights
______8. Recognizes and respects all cultures in their diversity, and at the same time seek a common
understanding of what encompasses a shared vision of peace that leads to more just and free, more
democratic, and a human world order.

A. Culture of Peace
B. Culture of Dialogue
C. Dialogue of Peace
D. Peace and Dialogue

______9. Teachers should be in constant dialogue their learners to analyze critically world views
A. Conscientization
B. Education as Dialogue
C. Dialogue for Peace
D. Peace and Dialogue

______10. Peace education upholds that good education does not merely promote objective under-
standing of social issues and problems; it must motivate the learners to act creatively and non-violently to
humanize social, cultural and political environment.
A. Conscientization
B. Education as Dialogue
C. Dialogue for Peace
D. Peace and Dialogue
______11. It means developing knowledge, values and attitudes necessary to resolve conflicts
peacefully and encouraging appropriate on the individual, local, national and global levels.
A. Conscientization
B. Education as Dialogue
C. Dialogue for Peace

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 D. Peace and Dialogue
______13. Advocates international legal justification of war, encourages alliances, promotes
military aid and trade, leads to the dominance of military elites and causes militaristic behavior in
domestic government, economy, society and culture.
A. Militarization
B. Structural Violence
C. Human rights
D. Cultural Solidarity

______14. Which of the following manifests the essence of Faith in God as part of man’s
spirituality?

A. Show respect for other religions and strive to work for a global spiritual ethnic.

B. Enhance one’s personal and spiritual conversion through strong faith in God.

C. Demonstrate inner peace in one’s relationship with self and others.

D. Manifest balanced spirituality in one’s personal and other spheres of life.

______15.Which of the following demonstrates the value of truth and tolerance?

A. Shows continuous interest in seeking new knowledge and information based on what is good and
right.
B. Show others one’s actual and authentic feelings.
C. Relate present efforts to attaining goals for preferred future.
D. Show openness to new ideals and respect for differences of opinion or orientation.

______16. Respect for human rights is very important in achieving fundamental freedoms and
equality. This statements simply means;

A. Everyone should have an integral understanding of human rights.

B. Work together towards the pursuit of the common good.
C. Build a just and peaceful society in the presence of a creative goodwill.
D. Recognize the dignity of every human person

______17.The most effective means of changing child’s attitude on a particular issue, e.g., racial
tolerance, is
A. To give him a chance to exchange ideas in association with others.
B. To force him through logic to see his error.
C. To point out inconsistencies in his attitudes
D. To build up his feelings of personal security as a prerequisite to the approaches abive.
E. To provide him with the facts on the issue.

______5.Which of the following is least likely to be effective in changing attitudes?

A. An intellectual based on logic.
B. An emotional appeal
C. A group pressures
D. In contact with the attitude object under conditions designed to bring about the desired change.
E. Use of the names of respected authorities as testimonials and examples.

______6. Research on the subject of prejudice has revealed that,

A. Continued contact with members of a minority group is an effective means of removing prejudice
against such minority groups
B. Prejudices, like all attitudes, are particularly difficult to change when they are rooted in emotional
need.
C. Prejudice is more likely to be intentional and conscious than are the more he can afford-and the
more likely he is-to have prejudices
D. The most important single factor underlying prejudice is ignorance.

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______7. The factor most responsible for the development of prejudice is
A. Ignorance
B. The need for social approval
C. Personal insecurity
D. Propaganda
E. Immaturity

______8. Prejudice is a form of

A. Aggression
B. Attitude
C. Propaganda
D. Scapegoating
E. Projection

______9. Which of the following is not true of the nature and the development of prejudice?
A. Prejudices are often adopted really-made from persons with whom the individual identifies.
B. Prejudices are learned in the process of satisfying one’s needs.
C. Prejudices are related to such personal characteristics as age, intellectual status, and personality
adjustment.
D. Prejudices differ from other attitudes in that they are oriented toward some object, person or
group.
E. Prejudices differ from other attitudes in that they generally stem from feelings of insecurity.

______10. Among which of the following occupational groups is prejudice most prevalent?
A. Clergymen
B. Medical doctors
C. Semiskilled and unskilled laborers
D. Teachers
E. Technicians

______11. Which of the following statements concerning prejudice is most acceptable?

A. Prejudice is always undesirable
B. Once an individual’s prejudices have become stereotyped, there is no possibility of further mental
reorganization.
C. The accuracy of observation is adversely affected by prejudice
D. Prejudiced are generally borrowed through the processes of imitation.
E. Prejudice can be considered an inborn trait in as much as it results from personal inadequacy.

______12. Research on the subject of prejudice has indicated that;

A. Children are aware of differences in skin color as early as age of two

B. Awareness of membership in a minority group tends to be recognized by a child at the age of four
C. At the age of four, most Negro children prefer to be Negro dolls in preference to white dolls
D. The development of prejudice appears to be essentially a maturational process
E. Prejudice is independent of such factors as personal security and intellectual, socio-economic ,
and cultural status.

______13. The most effective approach to the removal of prejudice is independent of such factors
as personal security and intellectual, socio-economic, and cultural status.

A. Extended contacts with the minority group.

B. Preplanned pleasant contacts with the more desirable members of the minority group
C. Emphasis upon the desirable features of the minority group
D. Objective teaching of the facts concerning the minority group
E. Emphasis upon the democratic principles of equality and fair play.

______14.
______
______
______
______
______

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______

Prepared by:

DR. ROSEMARIE T. SANTOS

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