cr Ri one nik 2 He MiA\INUANLCover Design: Federico Boyles Filipino Layout: Dr. Grace S. Rafal Federico Boyles Filipino Arra Kaye L. Espenido About the Cover: The background colours, maroon and golden yellow, represent the official colours of the Mindanao State University. Golden yellow specifically signifies royalty or grandeur (Danganan in Meranaw). In addition, the five hands holding together symbolize the different groups or tribes of the Philippines: that there is unity in, or despite diversity, the latter evidencing the richness, variety and uniqueness of the Filipino’s cultural heritage. The unity or solidarity symbolized by the five hands tightly elapsing each other suggests that Peace as a shared aspiration is possible. Caveat: No part of this Manual may be reproduced or used in any form or by any means, mechanical or electronic, including photocopying and recording, or by any information storage and retrieval system, without permission in writing from the publisher, the Mindanao State University.= SPONSORS See LP MSU Administration US Ei mbassy The Composite Team (UP-Institute of Islamic Studies, Miriam College, Xavier University, MSU-IIT IPDM) ey Centre for Peace and Conflict Studies PATCA Philippine Air Traffic Controllers’ AssociationCONTRIBUTORS Dr. Alma E, Berowa Dr. Samuel E. Anonas Dr. Glen A. Lorenzo Dr. Saerah B. Macabago Dr. Florencio D. Recoleto, Jr. Prof. Elena M. Tabanao Dr. Minombao R. Mayo Dr. Asnawil G. Ronsing Dr. Abdulcader M. Ayo Dr. Rebekkah M. Alawi Prof. Norania M. Acmad Atty. Norma A. Maruhom Dr. Grace S. Rafal Dr. Godiva E. Rivera Dr. Johara D. Alangca-Azis Dr. Monara M. Maruhom. Dr. Teresita O. Poblete Mr. Federico B. Filipino Ms. Arra Kaye L. Espenido Prof. Aisah G. Minukon Prof. Jashim A. Abdulrahman Prof. Ma. Junnah A. Liguid Prof. Mohammad Jihan M. Macarambon Prof. Monalinda E. Doro Prof. Myrthena L. Fianza Prof. Norjannah A. Abantas-Manalocon Prof. Norkaya S. Mohamad Prof. Omera M. Serad Prof. Sorhaila L. Yusoph Prof. Talib A. Benito Consolidators Dr. Grace S. Rafal Mr. Federico B. Filipino Ms. Arra Kaye L. Espenido Editor Dr. Rebekkah M. Alawi— reece terete reeves eee am COVER PAGE SPONSORS CONTRIBUTORS TABLE OF CONTENTS FOREWORD MESSAGES SYLLABUS COURSE CONTENTS Introduction TABLE OF CONTENTS Module 1 PEACE AND PEACE EDUCATION Lesson 1: Lesson 2: Lesson 3: Lesson 4: Peace Education Peace: Definitions and Concepts Components of Peace Culture of Peace Module 2 PEACE CONCEPTS IN ISLAM, OTHER FAITHS AND SPIRITUAL TRADITIONS Lesson 1: Lesson 2: Lesson 3: Lesson 4: Lesson 5: Lesson 6: Lesson 7: Lesson 8: Lesson 9: The Fundamental Teachings of Islam The Concept of Peace in Islam Stewardship and Accountability Rights and Responsibilities Jihad and Peace Christ’s Concept of Peace and Approaches with others Concept of Peace and other Related Concepts in other Major Religions and Spiritual Tradition of the World Similarities in the Concept of Peace in Islam, Christianity, and in other Spiritual Traditions The Common Universal Values among Other Spiritual Traditions Page viii 34 37 37 46 49 33 56 56 65 70 71 86 90 93 104 107Module 3 UNDERSTANDING CONFLICT AND VIOLENCE Lesson 1: Lesson 2: Lesson 3: Lesson 4: Lesson 5: Lesson 6: Lesson 7: Lesson 8: Lesson 9: Concept of Conflict Conflict vs. Violence Levels of Conflict Causes of Conflict ABC of Conflict Conflict Tree Analysis Navigating the Sea of Mindanao Conflict to Find Peace Dimensions of Violence Violent Extremism Module4 = RESOLVING CONFLICT Lesson 1: Lesson 2: Lesson 3: Lesson 4: Lesson 5: Responses to Conflict Effective Communication for Conflict Resolution Active Listening Skills Conventional Methods of Resolving Conflict Indigenous Methods of Resolving Conflict Module 5 CONFLICT ‘TRANSFORMATION AS TRANSCENDENCE Lesson 1: Lesson 2: Lesson 3: CONCLUSION Conflict Transformation as a Concept Healing and Reconciliation Humility and Closure 109 109 112 116 117 127 129 132 137 145 150 150 156 160 163 167 170 170 182 185 187Foreword At the height of the civil rights movement in the 1960s, then prime advocate of the movement, the late President John F. Kennedy, described ‘peace as “a daily, a weekly, and a monthly process, of gradually changing opinions, slowly eroding old barriers, quietly building new structures.” Peace is never a goal or Product; it is a continuing process. It is fatal to labor under the illusion that it can 6e attained at any set or Fixed time and through an executive fiat, a single stroke or wielding of a magic wand. For as philosophers like Nietzsche, Adler and Girard assert, conflict inheres in fiuman nature. Thus threats to peace are ever-present. The same thought is emphasized in great religions of the world like Christianity and Islam, According to a popular and oft-quoted tradition, on returning home From a battle as victors, Prophet Mohammad (s.a.w.) saw fit to remind his companions: “We are returning from the lesser jihad (the battle) to the greater jihad.” By the greater jihad, he meant the far more urgent and momentous task of extirpating wrongdoing from one’s own society and one’s own feart. Constantly, adherents of Islam are enjoined to respect other peoples and their diverse perspectives and backgrounds, including Jews and Christians who are among the “People of the Book” worshipping the same God (29:46) Christianity and other spiritual traditions preach the same tenets — reverence for life, love for humanity, stewardship of, and harmony with nature, charity and compassion, and ideals of brotherhood and solidarity. vi‘The Mindanao State University as a national Peace University thus taRes the lead in the war on radicalism, violent extremism, and terrorism to make the world safer for the younger generations and their future secure and Srighter. The struggle will be unrelenting. We play for higher stakes. Through the incorporation of FPE 101 (Fundamentals of Peace Education) in the various curricula as a general requirement, it lays the solid planks on the bridge to the envisioned new world or new order. It is hoped that the course on the fundamentals of Peace Education shall sow seeds of longings Sor a peaceful, civil and Rinder society in the hearts and still ‘malleable minds of the young, then Gring about the desired metanoia. Hope, now more than ever, depends on nourishing spiritual sensibilities, a re-affirmation of positive core values, a fundamental change within individuals themselves. As Mahatma Gandhi, who spread the gospel of satyagraha (reform or change through non-violent means) said: “We must be the change that we wish to see in this world.” The starting point for the needed change must be in the hearts and minds of the “salin-lahi,” who are the true inheritors of the world. ‘The future of the human species depends upon internalizing the essentials of peace. This Manual and its companion piece, Teacher's Guide, although “a project in progress,” bear our shared fervent hope and prayer for the Rind of world we envision for the youth. I salute the efforts of the Committee to come up with this Manual within a very limited time, We see before us what commitment and faith can do, how these can move mountains. With the same faith and commitment as the inner force driving your teaching of FPE 101, victory is at hand. Habib on DPA MSU System President viirr ee Message The five-month long Marawi Siege (May 23-October 2017) brought a new challenge to Mindanao State University which in its 57 years of existence has been faithfully serving as an affirmative instrument of the national government to help solve the decades-old peace and order problem in Mindanao. It was a new brand of war fueled by the ideology of hatred, violent extremism and terrorism. An innovative approach was needed to counter it and, at the same time, actualizing MSU's mandate as a Peace University. On December 20, 2017, the Board of Regents through Resolution No. 356, Series of 2017, approved the proposal of the Committee ‘on Peace Education on the offering of a new course, FPE 101 (Fundamentals of Peace Education). This 3-unit course must be taken by all undergraduate students in the various academic curricula of the MSU System starting the First Semester of Academic Year 2018-2019. It was a long and winding road, as the lyrics of a song go, for all the writers and contributors in crafting the Manual for the Fundamentals of Peace Education and its corresponding Teacher's Guide. Embracing the reality that learning is not a downhill ride but more of a mountain climb, they subjected themselves to a total of ten (10) days of training with Peace education experts: five (5) days from the Center for Peace and Conflict Studies of Cambodia, and another five (5) days with the Composite Team of the University of the Philippines-Institute of Islamic Studies, Miriam College, Xavier University, and MSU-IIT IPDM organized by the American Embassy in Manila. The success in writing these Manual and Teacher's Guide could not become a reality without the support in terms of knowledge and logistics/finances from the following organizations and institutions: 1. The Mindanao State University under the leadership of President Habib W. Macaayong together with his officials; 2. The United States Embassy in Manila; 3. The Center for Peace and Conflict Studies of Cambodia (CPCS); 4, The Composite Team of UP-IIS, Miriam College, Xavier University and MSU-IIT IPDM 5. The Philippine Air Traffic Controllers Association (PATCA); 6. The MSU-Marawi IPDM; 6. The Faculty and Student Lounge of the College of Social Sciences and Humanities; and 7. The MSU Committee on Peace Education It is my hope and fervent prayer that all the faculty who would be handling FPE 101 and the students taking this new course shall gain knowledge and wisdom from these two material resources. Although far from being perfect, these learning instruments are envisioned to produce students who are peace-loving, change accelerators or agents of positive change, peace advocates, peace builders and champions to establish or build a culture of peace. Prof. Samuel E. Anonas, Ph.D. Assistant Vice President for Academic Affairs & Chairperson - MSU Committee on Peace Education viMESSAGE My profoundest felicitations tr all the members of the Peace Education Committee of the Mindanas State University — Marawi Compus for generously and enthusiastically accepting te noble task of designing and crafting thiy FPE 101 Manual and Teacher'y Guide for both teachery and yudenty of this University! Please accept my sincerest Muslim greetingy of peace and prosperity, Assalamo Alaykom Warahmatudlahd Wabarakater.. Being the Vice Chancellor for Academic Affairy of thir Campus, | feel extremely jubilant ay the Fundamentaly of Peace Education 101 (FPE 101) has now become an integral part of the different curricula of the various course programy of the MSU System ar approved by the Board of Regents Thix for me ix very eyentiol for building a culture of peace not only in the University but also in the entire nation ay a whole | therefore solute our MSUS Sytem President who lw a Peace builder himself, Dr. Habib W. Macaayong, for hiy optimism, courage and determination in leading the institution in the offering of thix new course. May thiy become the beginning of the attainment of peace and development primarily iv Mindanao and the whole notion. Again, congratulations and Mabuhay ang MSU! 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AUR] FY. pound awe) dnoiy | — uoneorunma05 TRUE BOREHO ANDOF ‘moneormurutos Sumonsend} = - AV ACHEX | soa TuyBueLy go syuawiayg, SANOd]ga JO SUID] SANDOYOR Reaee /Burouanbag pue omen “T pure amyeu op Mornay} ST woynjosoy 191510) doy uoHEOTUNMIUO, Para “Aig wwerepy “ASW © 810z ve305 10309) amp GE is human value-centered: it affirms the core value and universal principle of the worth and dignity of humans; > GE is world-oriented: it involves understanding our identities as members of41 Slobally interdependent systems — ecological, social, economic and technological; ~ GE is future-oriented: itis concemed with the creation of a preferred future. Conflict Resolution Education Conflict Resolution Education (CRE) appears to have gained momentum as an ‘onal movement in the last two decades, CRE is now in the curriculum of many schools and has educated learners about managing conflicts constructively (Harris and Morrison, 2003). Tricia Jones (2006) argues that CRE has the following common goals: ‘0 create a safe and constructive leaming environment; to enhance students” social and emotional development; and to create a constructive conflict community. A group called the ‘International Network for Conflict Resolution Education and Peace Education (INCREPE), in cooperation with the Global Partnership for the Prevention of Armed Conflict (GPPAC), has now seriously taken the challenge of promoting CRE worldwide and is starting the effort by mapping the CRE and PE organizations by regions. Teaching students to become peacemakers involves creating a cooperative climate that encourages parties to reach mutually acceptable solutions to disagreements. CRE also includes training in anger management as well as skills in attentive listening, effective communication, constructive dialogue and other positive techniques to arrive at a win-win solution to conflicts. When the relationship and the issue are both important, the collaborative problem solving is an approach that is recommended. CRE in the Philippines has also now moved on to using peer mediation as a way of contributing to a culture of peace in a schoo! community (Galace, 2006). CRE principles are now increasingly being used in Philippine schools, communities, workplaces and government agencies, usually after some training on CRE. The challenge of mainstreaming CRE principles in the various sectors throughout the country is great, as the country has been suffering from protracted conflicts in addition to other conflicts at many levels. educati Multicultural Education Multicultural education is an educational movement that has developed first in countries that are multicultural or have a culturally diverse population. This is often the case in countries that have a history of receiving many immigrants from all over the world as in the case of the United States and Australia. In both the North and South countries, we see the presence of diverse cultures within a society. Hence, multicultural education has grown. Multicultural education is often defined as one that “helps students to understand and appreciate cultural differences and similarities and to recognize the accomplishments of diverse groups” (Ladson-Billings, 1994), However, teaching with a multicultural perspective encourages not only the appreciation and understanding of other cultures but also of one’s own. It promotes the person's sense of the uniqueness of his own culture as a positive characteristic and enables one to accept the uniqueness of the cultures of others (Burnett, 1994), Education for International Understanding Besides the contribution of civil society in the promotion of Education for International Understanding (EIU), the contribution of UNESCO to the development of EIU has been significant. After UNESCO adopted the “Recommendation concerning42 Education for International Understanding, Cooperation and Peace and Education relating to Human Rights and Fundamental Freedoms” in 1974, this UN Agency has intensified its efforts to harness education in the service of world peace (Toh, 2004). In 1995, UNESCO came out with the “Declaration and Integrated Framework of Action and Education for Peace, Human Rights and Democracy” whose primary principles include the importance of education in promoting peace, human rights and democracy; and the recognition of their intimate relationship. This was followed by this UN agency’s work to promote a culture of peace which resulted in the United Nations’ declaration of the year 2000 as the International Decade for a Culture of Peace and Nonviolence for the Children of the World. In all these Declarations it must be remembered that EIU is an integral part and that EIU has taken a more holistic meaning, encompassing not only peace at the global level but also its building blocks of nonviolent, just and sustainable living in the other levels of relationships. The dynamic work that is now being undertaken to promote EIU and a culture of peace has had the Participation of many schools, organizations and other civil society groups. Interfaith Education Interfaith education grew out of the interfaith movement, a movement with a progressive agenda. The interfaith movement began in 1893 at the World’s Parliament of religious gathering in Chicago. For the first time in history leaders of the so-called “Eastern” and “Western” religions had come together for dialogue, seeking a common spiritual foundation for global unity. Since then many other interfaith organizations have arisen. Organizers soon began to advance interfaith education that placed great value on community visits, service learning and immersion experiences. Thus, the field of interfaith education began to emerge. The field of interfaith education was never clearer than after September 11, 2001 and the consequent climate of social tension and conflict and incidence of discrimination and hate crimes. Interfaith education was now viewed as a morally and socially essential means for countering discrimination and hate crimes and for promoting peace (Puett, 2005). Development Education In the 1960s, Development Education emerged to challenge the mainstream model of development which then equated development with modernization. It criticized the unjust and unsustainable economic order which has resulted in hunger, homelessness and marginalization. Concerned educators and NGOs have advocated the integration of the issues of poverty and inequalities in the social studies curriculum and other subject areas as well as in the community education contexts to raise consciousness (Toh, 2004). Ian Harris (2003) describes the goal of development communication as building peaceful communities by promoting an active democratic citizenry interested in the equitable sharing of the world’s resources. It also seeks to cultivate in the learners a critical consciousness that challenges injustice and undemocratic structures like those promoted by large transnational corporations. He explains that the latter have a development agenda based on maximizing profit which is destructive or harmful to both human and natural communities. Development education is an approach to peace43 education that promotes a vision of positive peace, one that motivates people fo struggle against injustice, Gender-fair/Non-sexist Education i __ The implications of gender for peace education are many and diverse. Following the rise of popular feminism and in keeping with the social justice movement of the late 1960s and onwards, efforts to oppose sexism in schools have been made and the Overarching goal is to enable students to reach their full potential regardless of their gender (Moffat, 2000). Gender-Fair Education (GFE) seeks to foster among the learners respect for the abilities and rights of both sexes and to develop awareness of the gender biases and stereotyping that have been culturally perpetuated in order to change these. Environmental Education Environmental education (FE) is education about, for, and through the environment. It is a field that emerged with postmodernism. It is a field that emerged with postmodernism, as environmental problems began to be recognized in the 1960s, and as postmodernism celebrated the interconnectedness of all life as opposed to an attitude of human domination (Galang, 2001). The effects of environmental destruction are being increasingly felt: pollution of land, air and water; depletion of forests and other resources; and global warming. EE is clearly an educational response to ecological crisis. An important goal is to make everyone a good “steward” or “kin” of natural environment in order that the needs of both the present and future generations can be met. This bottom line message was of course the theme of the landmark book, Our Common Future (1987). SIGNIFICANCE OF PEACE EDUCATION We are reaching a critical point in history when solving the problems of humankind has become a matter of our very survival. Finding sustainable solutions to these problems has never been more pressing, as population pressure, violence, and environmental degradation are on the rise. We are alive at a unique time in human history, a time that calls for humanity’s creativity, ingenuity, and compassion to solve our greatest problems. There are a myriad of approaches to try to solve these problems, but ultimately, the roots of these problems are related to human consciousness, worldview and culture. Taking the cultural approach, our current predicaments are related to the culture of war and violence, which is a global human phenomenon permeating all aspects of life. In order to solve our problems, we must transform the culture of war and violence into a culture of peace and nonviolence, which is the goal of peace education. ‘According to the founding charter of UNESCO, “war begins in the minds of men”, If this is true, then it is through changing our minds - our consciousness and our worldview, which are rooted in our culture — that transformation needs to occur in order to move from a culture of war to a culture of peace. Albert Einstein said, “The problems we have cannot be solved at the same level of thinking that created them.” The goal of peace education is to raise our level of thinking to be able to solve these problems,44 Education is the key factor affecting the way we see the world. While many factors affect our consciousness and worldview, such as our genetics, our family, our religion, and our community, the one factor that is key is our formal schooling. In the Philippines, the Center for Peace Education in Miriam College and other groups assert that educating for peace is both a practical alternative and an ethical imperative. Peace Education is a Practical Aiternative Educating for peace will give us in the long run practical benefits that we seek. As stated earlier it is expected to build a critical mass of people who will demand for and address the needed personal and structural changes that will transform the many problems that relate to peace into nonviolent, humane and ecological alternatives and solutions. Peace education challenges the Jong-held belief that wars cannot be avoided. Often this belief is based on an underlying view that violence is inherent in humane nature. In the micro-level, education on non-violent conflict resolution approaches (an important aspect of peace education), such as collaborative problem solving and mediation, can improve the quality of human relationships and bring about solutions that are constructive, fair and helpful to all parties concerned. Peace Education is an Ethical Impera' Educating for peace is an ethical imperative considering the negation of life and well-being caused by all forms of violence. The ethical systems of the major world faith traditions, humanitarian ethics and even primal and indigenous spirituality have articulated principles that inspire the striving for peace. These ethical principles include the unity and value of life, not only of human life but also other life forms in nature; respect for human dignity; nonviolence; justice; and love as a social ethic. They are principles that are highly encouraged for actualization because they are expected to bring us to the common good. Each of these scopes focuses on a problem of direct or indirect violence. Each form of peace education practice also includes a particular knowledge base as well as a normative set of skills and value orientations that it wants to develop. References Castro, L. & Galace, J. (2010). Peace education a pathway to a culture of peace. QuezonCity: Center for Peace Education of Miriam Coilege. Oyedolapo Babatunde Durojaye, Abiodun Joseph et al, (2013). Fundamentals of ‘peace studies and conflict resolution, National University of Nigeria. Rajaguru (2016). Peace education. Quezon City: Center for Peace Education of Miriam College.Teachers without boarders, http://teacherswithoutborders.org. ic hi: UNESCO (2005), Peace education framework for teacher education, New Delhi UNESCO. 4546 PEACE AND PEACE EDUCATION Lesson 2: Peace: Definitions and Concepts Enabling Objectives (Specific Learning Outcomes) At the end of the session, the leamers should be able to: 1. define and explain the meaning of peace; 2. distinguish positive peace from negative peace; 3. express their understanding of peace through art; and 4, construct their own definition of Peace. MEANING and the CONCEPT of “PEACE” The focal point in understanding peace education is knowing the concept of peace. Peace has been defined in many ways: 1. a) Freedom from, or cessation of, world of hostilities; that condition of a nation or community in which it is not at war with another. b) A ratification or treaty of peace between two powers previously at war. 2. Freedom from civil commotion and disorder; public order and security. 3. Freedom from disturbance or perturbation. (Shorter Oxford Dictionary) Early secular writings on the subject of peace indicate that peace was defined as merely the absence of war or direct violence. This negative formulation was first given by Hugo Grotius in 1625 (Dobrosielski,1987). The simplest and most widespread understanding of peace was that of absence of death and destruction as a result of war and physical/direct violence, an understanding that was used as the initial point of departure in peace research (Thee,1982). Peace could simply be described as the opposite of war and conflict. The Latin word pax traditionally meant the same as the absence of conflict. This is the approach that many states and governments take, where their goal is merely to avoid war. However, an alternative view started to emerge, beginning with the late 1960s. Peace workers have increasingly challenged the conventional view of peace and have declared that “peace is not simply a lack of war or nonviolence. A society cannot truly be peaceful if it is built on threat and violence. Attention started to shift from direct to indirect or structural violence, ie, ways in which people suffer ftom violence built into a society via its social, political and economic systems (Hicks, 1987). It was realized that it was not only war and direct violence that caused death and disfigurement, Structural violence also led to death and suffering because of the conditions that resulted from it: extreme poverty, starvation, avoidable diseases, discrimination against minority groups and denial of human rights. It was further realized that a world marked by said conditions is a world devoid of peace47 aa human security; it breeds anger and generates tension leading to armed conflict and _A holistic definition of peace promotes the idea of a negative peace and the idea of a Positive peace. Using the views of peace scholars, “negative peace refers to the absence of war or physical/irect violence, while positive peace refers to the presence of just and non-exploitative relationships, as well as human and ecological well-being, such that the Toot causes of conflict are diminished” (Castro and Galace, 2010). John Galtung, a peace Tesearcher, says that ‘positive peace’ must resolve the underlying issues of conflict, such as the unequal distribution of resources, discrimination and power imbalances. Peace should encompass freedom, equality and justice, happiness, health, content and good economy, social justice, and creative support for personal growth at all levels where no one has to fear abuse, war or bullying. Galtung’s Positive Peace Theory Negative Peace Vs Positive Peace ‘The idea of peace as the; *The peace as a “synonym for absence of —_ organized | all other good things in the collective violence... is | world community, particularly, negative Peace. cooperation and integration between human groups ... is positive peace” “Negative Peace is | * Peace is something more than compatible with structural | just absence of organized group violence violence, peace also contains an element of equality of absence of exploitation. The meaning of peace can be captured by the idea of a negative peace and the idea of 4 positive peace. The diagram below summarizes the concept of peace.EEE EOE’ DU OE — OTS ES 48 DISCUSSION DEFINING PEACE References Castro, L. & Galace, J. (2010). Peace Education a Pathway to a Culture of Peace. Quezon City: Center for Peace Education of Miriam College. David W. Johnson and Roger T. Johnson (2018) Peace Education in the Classroom: Creating Peace Education Programs. www.researchgate.net Genevieve :Talbot, UN Association of Canada, “What does a culture of peace mean?” Www.peace.ca Tan M. Harris (2004) Peace Education Theory, Journal of Peace Education, 1:1, 5-20 Teachers Without Boarders http:/teacherswithoutborders.org Oyedolapo Babatunde Durojaye, Abiodun Joseph et al. (2013) Fundamentals of Peace Studies and Conflict Resolution. National University of Nigeria Rajaguru (2016). Peace Education. Quezon City: Center for Peace Education of Miriam College.49 PEACE AND PEACE EDUCATION Lesson 3: Components of Peace Enabling Objectives (Specific Learning Outcomes) At the end of the session, leamers should be able to: 1. identify the Four Components of Peace; : 2. express through written presentation their understanding of being in harmony with God; 3. explain through role playing what harmony with others is; and 4. show care for others by gift giving. Peace education is the process of acquiring the values, and the knowledge, and developing the attitudes, skills, and behaviors to live in harmony with God, oneself, with others, and with the nature. These are Four Components of Peace which are interrelated. This means that they are not entirely separate from one another. Achieving harmony in ‘one component is related to the other components. This also means that we cannot attain complete peace until concems relating to all four areas are addressed: 1. HARMONY WITH GOD. Being a strongly religious culture, a strong relationship with the Creator is essential to the Filipino's sense of peace. Many perceive that there can be peace despite difficult and worrisome circumstances when one is in the presence of God. Being able to talk to God through prayer, to confide one's troubles and to give thanks for one’s troubles and to give thanks for one's blessings can grant strength and peace to a person. Thus, the church or mosque, as a holy place of worship where one can commune with God and with other brothers and sisters in the faith, is a place where one can take refuge from a conflict-filled world, and find peace. For many people, harmony with God is the foundation of peace, as God is love, and it is love and compassion which will bring us to a better relationship with ourselves, others and the environment. It also gives people the strength and hope to continue striving for personal peace throughout life, although this can never be achieved completely and perfectly. 2. HARMONY WITH THE SELF. This is related to an individual's physical, emotional, mental and spiritual health. People feel at peace when they are physically healthy and well — when their basic needs are met, when they are able to sleep soundly and when they have had physical exercise. This, of course, is related to financial stability, as one’s ability to meet his basic needs are dependent upon one’s economic status. Emotional, psychological and mental health pertains to a sense of well-being and happiness, It is when a person harbors no worries, fears and hatred in one's heart, feels safe and secure, is confident of oneself, feels accepted and valued by others, is able to accomplish one's plans, and has a clear conscience. This translates to a feeling of calmness and relaxation, and allows a person to be comfortable with and by himself