FACULTY OF THEOLOGY AND RELIGION (FTR)

DEPARTMENT OF THEOLOGY

BACHELOR OF ARTS IN THEOLOGY

Course: FAITH-BASED PEACE BUILDING (THE 3239)

Lecturer: Pst. SERUGO S. Jeremie (PhD, Cand)

Academic year: 2022-2023

1
 1. MODULE PARTICULAR AND FACILITATOR INFORMATION

• General course particulars:

✓ Module title: Faith-Based Peacebuilding
✓ Module Code: THE 3239
✓ Number of credits: 10
✓ Class location: N0 12 IJW
✓ Hours for face-to-face teaching: 20
✓ Hours for blended mode: 10

• Facilitator’s Information:
✓ Name & Title: Pst. SERUGO S. Jeremie, Assistant Lecturer
✓ Telephone number: 0788477625
✓ Email address: serugojeremie@gmail.com
✓ Time for consultation: 8.00 am to 12.00 am(Tuesday, Wednesday, Thursday)

2. MODULE DESCRIPTION/OVERVIEW

“If possible, so far as it depends on you, live peaceably with all”. (Romans 12:18 ESV).

Peacebuilding is the development of constructive personal, group, church and political

relationships across ethnic, religious, class, national, and racial boundaries. It aims to resolve
injustice in nonviolent ways and to transform the structural conditions that generate deadly
conflict and sustainable peace.

This module aims to:

• Introduce students to Faith-Based approach of peacebuilding in the post-genocide
Rwandan Society
• Demonstrate the interdisciplinary character of peace and conflict studies and the
application of theories and methods of conflict analysis
• Explain the root causes and consequences of the 1994 genocide against Tutsis in
Rwanda
• Discuss approaches and methods of peacebuilding at the grassroots level

3. Learning Outcomes

Having successfully completed the module, students should be able to demonstrate

knowledge and understanding of:

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 - Gain a historical understanding of the nature of social conflict and will examine
theories of the origins of conflict and violence drawing on insights from biologists,
psychologists, anthropologists, historians, sociologists, political scientists and others
- Students will differentiate various concepts of the field of peace and conflict studies
- They will understand the root causes and consequences of the genocide
- Examine the nature and source of different types of conflicts
- Explore theoretical perspectives on peace, security, conflict and violence
- Develop skills in conflict analysis ;
- Engage praxis‟ (apply theory to practice) in terms of identifying strategies for
achieving conflict transformation and peacebuilding.
- to help their respective denomination analyse internal conflicts and contribute to
building peace culture in the post-genocide Rwandan Society

COURSE OUTLINE

- Theories of peace and conflict studies

- Understanding of Root causes and consequences of the 1994 genocide against Tutsis in
Rwanda
- Conflicts management skills at the community level

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INTRODUCTION
1. THEORIES OF PEACE AND CONFLICT STUDIES

Definition of key concepts

• Conflict

We have chosen three main definitions, each focusing on a specific level of conflict, such as
interpersonal conflict, social conflict, and international conflict. This will assist in
understanding clearly the general and particular elements that are considered and related to
the field of peace and conflict.
From these different literal meanings of the word, we see that the term itself had been stated
and used in different manners. Sometimes it takes a physical meaning, and others it takes a
psychological meaning. Sometimes it is an individual behaviour, and others it is a group
behaviour, etc. These various uses of the term led some researchers to say that “considerable
ambiguity surrounds the term conflict.

Here are some of the definitions used in the field:

• Conflict is an expressed struggle between at least two independent parties who perceive
incompatible goals, scarce resources and interference from the other party in achieving their
goals
• Conflict means perceived divergence of interests or a belief that the parties’ current
aspirations cannot be achieved simultaneously.
• Conflict is any situation in which two or more social entities or parties perceive that they
possess mutually incompatible goals

• Violence

Conflicts often turn violent, with hurting individuals’ bodies and spirits (physical and
emotional violence). Johan Galtung distinguishes between three types of violence: direct,
structural and cultural violence. Direct violence is any visible behaviour that directly affects
and hurts a human being, such as rape, the use of force or hurtful words.
Structural violence and cultural violence are less visible, with structural violence being
structures embedded in social systems that prevent people from fulfilling their basic human
needs, and cultural violence being cultural beliefs that legitimize the use of direct and
structural violence. Violent conflicts are not productive conflicts because the outcome is
harmful to individuals and does not lead to a positive social change. Conflicts that are dealt
with constructively (non-violently) can achieve positive results.

• Peace

Below are four definitions of peace. the four definitions were selected because they reflect
different states of peace varying in their focus and comprehensiveness. There is no one
correct or wrong definition. Instead, each definition may be the most suitable, or the one to be
pursued the most, based on careful analysis and assessment of a conflict situation:
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• Peace is: "A state or period in which there is no war or a war has ended."
• Peace is: "[The] absence of violence or evil; the presence of justice."
• Peace is: "the wholeness created by right relationships with oneself, other persons, other
cultures, other life, Earth, and the larger whole of which all are a part."
• Peace is: "... a Primary Principle and a prime virtue ... inner tranquillity and serenity of
soul..."

• Peacekeeping

Peacekeeping is a form of intervention that is needed and used in situations where conflict
prevention has failed and where a conflict has escalated into being violent. A peacekeeping
intervention is appropriate in the following three settings: to curtail violence and to prevent
its escalation into war; to set limits on a war that has already broken out by narrowing its
intensity, geographical location and perpetuity; and to strengthen a ceasefire and safe
opportunities for reconstruction after a war has ended.

Peacekeeping also helps to create conditions in which the conflicting parties can move
towards a peaceful resolution of the conflict in order to achieve long-term peace. In short,
peacekeeping fosters security by reducing the use of violence and military forces, and it often
involves the use of humanitarian aid to save lives and reduce suffering.
A prominent example of international peacekeeping interventions is the UN peacekeeping
missions in different conflict zones.

• Peacebuilding

Peacebuilding seeks to prevent, reduce, transform, and help people recover from violence in
all forms, even structural violence that has not yet led to massive civil unrest. At the same
time, it empowers people to foster relationships that sustain people and their environment.

Under Peacebuilding falls the enhancement of security, the establishment of socioeconomic

foundations for long-lasting peace, the establishment of political frameworks for long-term
peace, and reconciliation: healing the wounds of war. Peacebuilding emphasizes building
relationships and institutions that enhance the peaceful transformation of conflicts.

• Conflict management

The purpose here is to help conflict parties develop approaches or behaviours that will
prevent hostile or violent behaviour. In this case, the intervention does not address the
sources of conflict but focuses on adjusting conflict behaviour and addressing some conflict
issues to the extent needed to ensure that parties will avoid hostile or violent behaviour. Such
an approach is usually used to reduce contentious behaviour until the situation is ripe for
addressing conflict sources and issues. An example is to establish a cease-fire between two
warring factions.

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 • Conflict resolution

The purpose here is to help parties understand each other’s needs, issues and conflict sources,
and to assist them in finding solutions that address them. This approach usually follows
conflict management activities and is intended to find lasting arrangements for conflicts. An
example is to help the warring factions to discuss their grievances and needs (such as the
need to acknowledge ethnic identity or access to resources). Resolutions may include giving
political autonomy to the ethnic group or increasing health, education and employment
opportunities to an underprivileged group.

• Conflict transformation

This approach attempts to positively change parties’ relationships, conflict attitudes and
behaviours. Here the purpose is to help parties to transform their relationship from a
conflictual one to an amicable one, by addressing deep-rooted conflict sources and issues.
Another purpose is to help parties internalize healthy conflict behaviours that enable them to
deal with conflicts on their own. An example is to convene conflict parties in a series of
problem-solving workshops, utilize Truth and Reconciliation Committees, and educate and
train parties on conflict transformation techniques.

• Negative peace

According to Johan Galtung, negative peace is the absence of direct violence. A minority in a
country might suffer from unequal access to water resources, and from a culture that regards
the minority as subordinate, but the minority is not subject to direct violence such as killings
or violent attacks – an example of negative peace, in which suffering and inequality are still
present.

• Positive peace

Positive peace, according to Johan Galtung, is the absence of all three forms of violence:
direct, structural and cultural. A minority living in a country does not need to fear direct
violent attacks, does not suffer from structures that lead to unequal access to resources, and is
not perceived as less worthy because of belonging to a minority – an example of positive
peace in which no kind of violence is present.
Positive peace according to Islam is not only the absence of violence but the absence of
oppression, corruption, injustice and tyranny. In Islam, peace is only achieved when there is
no injustice.

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 1) Dimensions of peacebuilding (relational, structural and cultural dimensions)

Relational

The relational dimension of peacebuilding centres on reconciliation, forgiveness, trust-

building, and future imagining. It seeks to minimize poorly functioning communication and
maximize mutual understanding.

Structural

The structural dimension of peacebuilding focuses on the social conditions that foster violent
conflict. Many notes that stable peace must be built on social, economic, and political
foundations that serve the needs of the populace. In many cases, crises arise out of systemic
roots.

Cultural

From heritage to creative expression, culture contributes to identity, belonging and meaning.
As a resource for community vitality, well-being and expression, it shapes peaceful societies
through the recognition of and respect for the diversity of cultures and freedom of expression.

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 1) Frameworks for conflict analysis

a) Conflict tree

Here is how the conflict tree works. Using the image of a tree, the analyst is asked to identify
the core problem or main conflict and put that on the trunk of the tree. The trunk represents
the apparent problems and the issues being discussed by the parties involved. The effects
or consequences of the conflict are put on the leaves and branches, while the (root) causes of
the conflict are identified as the roots. Sometimes they are hidden or not taken into
account by the media coverage or in the discourse about the conflict. As long as the roots
of the conflict are not resolved, there can be no solution to the conflict. It is much more
complicated to tackle the problems based on the roots than to tackle those in the leaves.

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Causes

The conflict tree graphic tool is used to examine core problem(s) (the tree trunk), causes (the
roots) and effects (the branches and leaves). It visualises how structural and dynamic factors
interact to lead to conflict1.

The overarching question here is – what causes conflict?

Actors fight over ‘issues’, and conflicts are complex and multi-causal, therefore it is useful to
distinguish between different types of causes, influencing factors, and outcomes, and to
differentiate the sources of tensions or divisions that affect large or small numbers of people
at local, subnational, national, regional and international levels2.

Structural causes of conflict (also called root causes or underlying causes) are long-term or
systemic causes of violent conflict that has become built into the norms, structures and
policies of a society. Proximate causes of conflict (also called immediate causes) are more
recent causes that change more quickly, that can accentuate structural causes and that lead to
an escalation of violent conflict.

Ultimately, these are political issues, involving power, contestation between actors and
shaping of institutions for the benefit of some (and at the expense of others). The original
causes of conflict may not be the same factors that sustain war – for example conflict may
have political and social motivations but be prolonged by economic motivations, creating
disincentives for peace3. It is thus important to adopt a chronological, contextual and dynamic
approach when engaging in analysis to be able to understand how the conflict has developed
over time. This means looking at the outcomes as well as the conflict causes.

b) Conflict dynamic as a linkage between context, causes and actors, etc).

What is conflict dynamic?

Changes within a contested issue space over time. with respect to actor behaviour or the
issues. broader environment, However, a conflict is dynamic and changing, not just a linear
progression towards winning or losing. Different factors can come into play that push
conflicting parties towards the negotiating table; leading to a 'ripe moment'.

1) The peace process: how to change the dynamics of conflict?4

Internal and external impulses for change.

Conflicts will persist as long as the parties involved think that they have something to
gain from their continuation. This benefit can be the achieving of a goal over which the

1
https://gsdrc.org/topic-guides/conflict-analysis/core-elements/#Fisher-et-al-2000
2
https://gsdrc.org/topic-guides/conflict-analysis/core-elements/#DFID-2015
3
https://gsdrc.org/topic-guides/conflict-analysis/core-elements/#Berdal-Keen-1997
4
http://www.irenees.net/bdf_fiche-notions-
207_en.html#:~:text=However%20a%20conflict%20is%20dynamic,to%20a%20'ripe%20moment'.

9
conflict is initiated but also the economic and social benefits that violence engenders; for
example the status and power afforded to a leader in a conflict or economic benefits to groups
such as soldiers and those who control the market. For these people, the end of a conflict can
entail a loss of livelihood, as well as the danger of prosecution for acts committed during an
armed conflict.

However a conflict is dynamic and changing, not just a linear progression towards
winning or losing. Different factors can come into play that push conflicting parties towards
the negotiating table; leading to a ‘ripe moment’. In the simplest terms the cost of continuing
a conflict must start to outweigh the potential benefits for those involved. This can be either
through the conflict becoming protracted and/or deadlocked (reaching a hurting stalemate) or
through a trigger that shifts the goals and context of a conflict. We refer to the factors leading
to a shift in the dynamics of the conflict as ‘impulses for change’.

These impulses for change are wide-ranging, and can be split into two categories: internal or
external to the conflict. The use of the word ‘change’ does not indicate a progression towards
a peaceful solution, but a shift in the dynamic of the conflict, which can be negative as well
as positive. However, in the context of this paper we will be focusing on how these changes
can bring the conflict parties to the negotiating table.

Internal impulses for change

Change in the internal situation of a conflict/country leading to a change in attitude of leaders

and population, and potentially force a restructuring of leadership.

It is sometimes possible for a single charismatic figure to have a significant influence on the
train of events(South Africa, Rwanda..).

External impulses for change:

Negotiations to end a conflict can originate in diaspora communities who can take on a
mediating role. These actors are external to the conflict, but with an in-depth knowledge of
the issues involved.

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 2) Actors in the process of peacebuilding

The local actors are those most directly affected by violence. They are the ones who know
the solutions to the challenges faced. There is a need for more space for engagement with
local actors, especially those on the periphery of decision-making processes.

Actors or “parties” are people, organizations or countries involved in a conflict. If they are
directly involved in the conflict they are called “conflict parties”, if they become involved in
transforming the conflict, they are called “third parties”.

Who are the actors that influence conflict?

• Who are the main actors? (e.g. the military, leaders and commanders of non-state
armed groups, criminal groups).
• What are their interests, concerns, goals, hopes, fears, strategies, positions,
preferences, worldviews, expectations and motivations? (e.g. autonomy, inequality
between groups (‘horizontal inequality’), political power, ethno-nationalist,
reparations).
• What power do they have, how do they exert power, what resources or support do
they have, are they vulnerable? (e.g. local legitimacy through provision of security,
power over corrupt justice institutions, weapons and capacity to damage
infrastructure).
• What are their incentives and disincentives for conflict and peace? (e.g. benefiting or
losing from the war economy, prestige, retribution for historic grievances).
• What capacities do they have to affect the context?
• Who could be considered spoilers? What divides people? Who exercises leadership
and how? (e.g. economic beneficiaries of conflict, criminal groups, opposition
leader).
• What could be considered capacities for peace? Are there groups calling for non-
violence? What connects people across conflict lines? How do people cooperate?
Who exercises leadership for peace and how? (e.g. civil society, religious authorities,
local justice mechanisms).
• What are the relationships between actors, what are the trends, what is the strategic
balance between actors (who is ‘winning’)? (e.g. conflictual, cooperative or business
relationships).

3) Peacebuilding approaches (top-down, middle range and bottom-up approaches)

There are different approaches to peacebuilding, which can be grouped into three ranges: top-
down, middle range and bottom-up approaches. As highlighted by Lederach’s pyramid.5

5
https://www.beyondintractability.org/essay/hierarchical_intervention_levels#narrow-body

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THE PYRAMID

Not surprisingly, people often disagree about the most effective approach to building peace within a
population. Should peace be built from the top down, or from the bottom up? What roles should the
different actors play? John Paul Lederach has answered this question with a diagram...a
"peacebuilding pyramid." In order to determine which is the appropriate approach to building peace,
one must understand who acts on each level, and what actions are best taken at each level. The levels
are:
1) the Top-Elite,
2) the middle range, and
3) the Grassroot. Thinking of peacebuilding in terms of a pyramid provides a simple way to describe
the number of people involved at each level. The top-level elite leadership represents the fewest
people, in some cases a handful of key actors. The grassroots level, on the other hand, involves the
largest number of people, who best represent the population at large.

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Characterizing the Three Levels

Each of the three levels can be characterized in terms of certain common features. The top-
level elite leadership comprises the key political, military, and religious leaders in the
conflict. They are the primary representatives of their constituencies and are therefore highly
visible. By virtue of this high profile, they are often locked into positions regarding the
conflict's substantive issues. They must maintain an image of strength, which makes it
difficult for them to accept anything less than their publicly stated goals. In many cases, they
find it difficult to manoeuvre.

Peace building happens at different levels of society: at the top between leaders; at the
grassroots, among ordinary citizens; and in the middle, amongst people who occupy
leadership positions in sectors such as education, business, agriculture, and health. This
middle level is especially important to peace building, peace builder and scholar John Paul
Lederach asserts, because they connect the top and bottom levels, while also cutting
horizontally across the opposing sides of conflict. Not surprisingly, Lederach and many
others believe that this middle level has the greatest potential to bring people together and
build peace.

Top-down approach

Top-level leadership includes the key political, religious, and military leaders involved in a
conflict. These people are often the highest leaders of the government and opposition
movements and speak for their constituencies. In most cases, they represent a few key actors
within the broader conflict setting.

The "top-down" approach to peacebuilding centers on achieving a negotiated settlement

between the principal high-level leaders in the conflict. Peacemakers tend to operate as
intermediaries or mediators, and they work to bring the appropriate high-level leaders to the
bargaining table and set the agenda for negotiations. Top-down approaches to peace
emphasize that accomplishments at the highest level will ‘trickle down’ to the rest of the
population.6

Middle-range approach

The middle-range leadership includes ethnic and religious leaders, academics, and leaders of
various nongovernmental organisations. In many cases, middle-range leaders are also part of
a broader network that links together various religious groups, academic institutions, or
humanitarian organizations. They are typically well recognized and respected within this
broader network, and also enjoy the respect of the people from their own region. Insofar as
they are respected and known both inside and outside the region, they have a remarkable
capacity to influence the decisions of policymakers.

mid-level leaders tend to be connected with many influential people and be part of a network
of relationships that cuts across the identity divisions within a society. By virtue of belonging

6
https://www.beyondintractability.org/essay/elite

13
to a professional association, for example, they may have preexisting relationships with those
on the opposite side of the conflict. This gives them a unique capacity to transform enemy
relationships and build peace.

mid-level leaders may serve as important participants in problem-solving workshops. These

workshops typically focus on interactive problem-solving, and provide the opportunity for
individuals who unofficially represent the conflicting parties to collaborate and analyze their
shared problems. The problem-solving approach often involves informal, weeklong meetings
that bring representatives of each side together to reframe their conflict. This allows parties
involved in deep-rooted or violent conflict to interact directly with their adversaries, develop
alternatives to the use of coercive force, and generate new options for conflict resolution.[5]
Because the workshops are informal and off the record, they provide "a politically safe space
for floating and testing ideas.

Mid-level leaders are typically invited to such workshops because of their knowledge of the
conflict and their proximity to key decision-makers. They are in a position to influence the
opinion of elite leaders, who are not invited. Such meetings do not aim to replace the formal
negotiations that these top-level leaders engage in, but rather to deepen parties' understanding
of the conflict and its possible solutions. Problem-solving workshops typically involve a
third-party team, which acts to convene the parties, facilitate the meeting, and help the parties
to analyze their shared problems and interact effectively. Various recent peace processes have
featured these sorts of behind-the-scenes problem-solving meetings.

These mid-range leaders play an integral role in regional and local peace committees. For
example, various religious leaders might work together to maintain communication centres or
develop other institutional capacities that can help to monitor and preempt community
violence. Mid-level peace-building activities thus range from problem-solving to conflict-
resolution training to the establishment of teams and commissions. The middle-range leaders
involved are often the heads of extensive networks that cut across the lines of conflict and are
therefore in a unique position to carry out effective communication and form productive
relationships.

Grassroots level

Leadership at the grassroots level represents the masses, those ordinary citizens who form the
base of a society. In settings of protracted and violent conflict, life at this level is largely
characterized by a survival mentality.People struggle daily to find adequate food, water,
shelter, and safety.

Grassroots leaders include people involved in local communities, members of

indigenous nongovernmental organizations (NGOs) carrying out local relief projects, health
officials, and refugee camp leaders. These leaders understand the fear and suffering
experienced by the people, but also have extensive knowledge of local politics, and know the
local leaders of government and their adversaries.

Leaders working at the local level may find it relatively easy to establish points of contact
with the masses, but developing a comprehensive program that effectively reaches the
general population is far more difficult. In addition, many people at this level are engaged in

14
a daily struggle to meet their basic human needs (see the pyramid of Abraham Maslow)7, and
may view conflict-resolution efforts as an "unaffordable luxury.

The pyramid of Abraham Maslow ( 1908-1970)

The bottom-up approach to peace features several approaches targeted to the general
population. In fact, many transitions toward peace are driven largely by pressure for change
coming from the grassroots level. Promoting peacebuilding at the grassroots level might also
be advanced through programmatic peace efforts. These efforts might be launched either
before or after formal peace structures have been implemented.

These approaches enable grassroots leaders to work at the community or village level on
issues of peace and conflict resolution. Programs often work through existing networks, such
as churches or health associations, and attempt to deal with the trauma brought about by war.
This is not a matter of political accommodation among elites, but rather a matter of repairing
the interdependent relationships in the daily lives of ordinary people. Action taken at the
grassroots level is crucial to reducing a conflict's destructiveness.

7
The pyramid of Abraham Maslow ( 1908-1970)

15
 4. C. R. SIPPABIO- A Model for Conflict Analysis

This model has been developed to ease analysing of the different stages of the process of
resolving a conflict. Indeed, C. R. SIPPABIO is the abbreviation of the following
elements: Context, Relationship, Sources, Interests, Positions, Parties, Attitudes/Feelings,
Behavior, Intervention and Outcome/Stage.

C.R. SIPPABIO
A Framework for Conflict Analysis8

Contextual C
C
U Factors L
A
L S
T
U Eight Essential Conflict S
R
E Elements G
E
R O
E G
L R
I 1. Sources A
G P
I H
O
N
8. Outcome/Stage 2. Interests Y

H
I
G
E
Relationship S
N 7. Intervention    3. Positions T
O
D Power Bond Patterns R
E Y
R
M E
E
D 6. Behavior
Relationship 4. Parties
T
H
N
I
   I
A C
I
Power Bond Patterns T
5. Attitudes/Feelings Y

Other

16
5. Conceptualizing Faith-Based peace building

Rwandan churches and development The religio-scape of Rwanda shows remarkable differences
between pre-and post-genocide times. The most significant difference is a sharp decline of
membership within the Catholic church, which dropped from 65% in 1990 to 39.9 % post-genocide.
In contrast to this, there is a noticeable increase within the Protestant denominations that almost
doubled in membership and are now at 36%. The membership of the Church of the Seventh-
Day Advents increased after the genocide, progressing from 8% to 12% (Source: Fifth
Rwanda Population and Housing Census, 2022 (NISR) p. 11). With over 92% of the
population adhering to the Christian faith, the Christian churches function as significant
actors in Rwanda’s civil society. As such, they assume a crucial role in all processes affecting
Rwandan society, including development and reconciliation.

In view of the number of members of Christians as mentioned above, churches in Rwanda are
mainly focused on evangelisation and development. Through evangelisation, they include the
section of peace-building and conflict management, therefore, the role of religion can be a
powerful driver of violent conflict, stoking prejudice, legitimating violence, and mobilizing
communities into war. However, religious ideas, actors, and institutions also serve as
incredible resources and motivation for peacebuilding, inspiring people to courageous and
transformative acts of peace.

Note that Peacebuilding is a Christ-centric activity that contributes to the well-being of the
whole world. This framework: locates peacebuilding within the biblical narrative of creation,
the Fall and the mission of God, and its objectives remain the development of constructive
personal, group, and political relationships across ethnic, religious, class, national, and racial
boundaries. It aims to resolve injustice in nonviolent ways and to transform the structural
conditions that generate deadly conflict.

17
 2. Understanding of Root causes and consequences of 1994 the genocide against
Tutsis in Rwanda (Discussion into different group and assignement)

1. Definitions of Genocide
2. Theories of Genocide
3. Genocides of the 20th Century
4. Planning and Execution of the 1994 Genocide against Tutsis in Rwanda
5. Roots causes the 1994 Genocide against Tutsis in Rwanda
6. Consequences of the 1994 Genocide against Tutsis in Rwanda
7. Post-genocide peacebuilding: Trauma and recovery (inner healing), reconciliation
(interpersonal relationship building), structural building, cultural building
8. Gendered perspective of post-genocide peacebuilding in Rwanda

3. CONFLICTS MANAGEMENT SKILLS AT THE COMMUNITY

LEVEL(Discussion)

• Waging(managing) conflict non-violently e.g Abunzi

• Moral and spiritual resources (prayers, rituals, meditation),
• Enhancing peace-related values through
✓ training,
✓ preaching,
✓ peace clubs,
✓ fellowship,
✓ education for peace culture,
• Local negotiation & mediation
✓ win-win,
✓ win-lose,
✓ lose-lose
This should incorporate consensus-building based on open discussions to exchange
information and clarify issues. The end result is, ideally, a sense of unity, and reconciliation,
shared involvement and responsibility, and dialogue among groups otherwise in conflict.
• Avoidance, conquest, and compromise(concession),
• Reconciliation through:
✓ confession,
✓ justice,
✓ reparation and
✓ forgiveness,
• Listening skill

18
 Bibliography

1. Smith, Ebbie C., Balanced Church Growth: Church Growth Based on Model of
Servanthood, Broadman Press, Nashville, 1984.
2. Lindley, Dan (1996); “Collective Security Organizations and Internal Conflict” in
Michael Brown (ed.); “The International Dimensions of Internal Conflict; Cambridge,
Computer requirements Massachusetts, MIT Press; pgs. 537-568.
3. Francis, David J. (2008); “Peace and Conflict in Africa; London, New York, ZED
Books.
4. Ramsbotham, Oliver, Tom Woodhouse and Hugh Miall, (2005). “Contemporary
Conflict Resolution”; Polity Press, Cambridge, UK
5. Crocker, Chester A., Fen Osler Hampson and Pamela Aall, (eds.) (2001); “Turbulent
Peace: The Challenges of Managing International Conflicts, Washington, DC. USIP
Press.
6. D’Souza, Antony, Leardership : A Trilogy on Leadership and Effective Management,
Pauliness Publications Africa, Nairobi,1997.
7. Six Jean-François, Le temps des médiateurs, Seuil, Paris, 2001.
8. Six Jean-Francois, Médiation : Essai, Seuil, Paris, 2002.
9. Steans, Jill (2006); “Re-Visioning Security” in “Gender and International Relations”;
Cambridge, UK, 2006; pgs. 63-77.
10. Arendt, Hannah (1970): “On Violence” Ney York, Harcourt Brace and World Inc.
11. Deutsh, Morton (1987): “A Theoretical Perspective on Conflict and Conflict
Resolution” in Dennis Sandole and Ingrid Sandole-Staroste (eds.) “Conflict
Management and Problem Solving in Interpersonal and International Applications,
New York, New York University Press.
12. Coate Roger A. and Jerel A. Rosati (eds.)(1988): The Power of Human Needs in
World Society” Boulder, London, Lynne Rienner Publishers; chapters 1-2, 7 and
Enloe, Cynthia (1986). “Ethnic Conflict and Political Development”; University Press
of America, Lanham, New York, London, chap. 2, pgs. 15-35 & chap. 9, pgs. 216-
260.
13. Banks, Michael: Four Conceptions of Peace (unpublished), pgs. 1-29 )

Journals
1. Cahier de Christ seul No 2/1986, Le pasteur artisan de la réconciliation, Montbéliard,
Mennonites, 1986.
2. Cahier de Christ seul No 2/1986, entrée en conflits, Montbéliard, Mennonites, 1995.
3. Peacebuilding through Interfaith Dialogue: The Role of Faith-based NGOs

Key websites

1. https://www.usip.org/sites/default/files/USIP_Religion-in-Conflict-
Peacebuilding_Analysis-Guide.pdf
2. http://dmeforpeace.org/sites/default/files/USAID_Religion%20Conflict%20Peacebuildi
ng.pdf

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3. http://www.peacebuildinginitiative.org/index9aa2.html?pageId=1827

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