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Peacebuilding
Online
Dialogue and Enabling Positive Peace
Rachel Nolte-Laird
Peacebuilding Online
Rachel Nolte-Laird
Peacebuilding Online
Dialogue and Enabling Positive Peace
Rachel Nolte-Laird
National Centre for Peace & Conflict
Studies
University of Otago
Dunedin, New Zealand
© The Editor(s) (if applicable) and The Author(s), under exclusive license to Springer
Nature Singapore Pte Ltd. 2022
This work is subject to copyright. All rights are solely and exclusively licensed by the
Publisher, whether the whole or part of the material is concerned, specifically the rights
of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on
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retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology
now known or hereafter developed.
The use of general descriptive names, registered names, trademarks, service marks, etc.
in this publication does not imply, even in the absence of a specific statement, that such
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The publisher, the authors and the editors are safe to assume that the advice and informa-
tion in this book are believed to be true and accurate at the date of publication. Neither
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The registered company address is: 152 Beach Road, #21-01/04 Gateway East, Singapore
189721, Singapore
Preface
I first drafted the final pages of this book during the early days of the
global COVID-19 pandemic, when many of us were experiencing “lock-
down” situations, isolated and disjointed from normalcy. Since writing
that first draft, there has arisen an international reckoning with racial
injustices driven by the Black Lives Matter movement in the United
States, a movement Ta-Nehisi Coates refers to as a “Great Fire” (Coates,
2020). In my own country of Canada, we are being (rightly) confronted
with, and held to account for, our racist and genocidal policies and treat-
ment of Indigenous peoples, such as the residential school system (Truth
and Reconciliation Commission of Canada, 2015). I am aware of the
potential resonance this work may have with the present experiences
of many around the world. In this time where people are experiencing
extreme isolation in the face of a common yet invisible “enemy,” and
when there are global demands for transformed perceptions of those
historically viewed as other, it feels exceptionally timely to be discussing
how we can utilize the connective properties of the internet to encounter
each other in ways that create humanized relations.
The COVID-19 pandemic has surfaced issues of inequality and
“uncovered social and political fractures within communities…dispro-
portionately affecting marginalised groups” (Devakumar et al., 2020).
I do not know what the world will look like when we eventually move
past this global crisis; there will most likely be increases in inequality,
with soaring unemployment rates, crippling medical debt, and business
v
vi PREFACE
References
Coates, T. (2020, August 24). Editor’s letter. Vanity Fair. Retrieved from:
https://www.vanityfair.com.
Devakumar, D., Shannon, G., Bhopal, S. S., & Abubakar, I. (2020). Racism
and discrimination in COVID-19 responses. The Lancet, 395(10231), 1194.
https://doi.org/10.1016/S0140-6736(20)30792-3.
PREFACE vii
Freire, P. (2000). Pedagogy of the oppressed (30th anniversary ed.) (M. B. Ramos,
Trans). Continuum.
Truth and Reconciliation Commission of Canada. (2015). Honouring the truth,
reconciling for the future: Summary of the final report of the Truth and Recon-
ciliation Commission of Canada. Retrieved from: http://www.trc.ca/assets/
pdf/Executive_Summary_English_Web.pdf.
Acknowledgements
ix
Contents
1 Introduction 1
1.1 Background 2
1.2 Why Online? 4
1.3 Research Design 5
1.4 Reflexivity & Cogitatio 6
1.5 Book Structure 7
References 9
2 Positive Peace and Dialogue: A Theoretical Framework 13
2.1 Positive Peace 13
2.2 Dialogue Theory 15
Martin Buber 16
Paulo Freire 18
2.3 Qualities of Dialogue 20
Dialogic Moments and the Sphere of Between 20
Presentness 21
Awareness 22
Authenticity 22
Mutuality 22
2.4 Dialogue as Humanization 23
2.5 Dialogue as Transformation 24
Conscientization 25
2.6 Critiques 27
Positive Peace Theory 28
xi
xii CONTENTS
Dialogue Theory 28
2.7 Summary 31
References 32
3 Community-Based Dialogue and Online Peacebuilding
Practice 37
3.1 Dialogue in Peacebuilding Practice 37
Characteristics of Dialogue in Community
Peacebuilding 40
Outcomes of Dialogue in Community Peacebuilding 45
Critiques & Limitations of Dialogue in Community
Peacebuilding 46
3.2 Online Dialogue-Based Peacebuilding 49
Online Peacebuilding Models 50
Critiques of Online Dialogue for Peacebuilding 54
3.3 Gaps 58
3.4 Summary 59
References 59
4 Bringing Into 69
4.1 Introducing the Participants 70
4.2 “Journey to Soliya” 73
“A Marriage Between Two Worlds” 73
“Try Something New with Different People” 76
“An Experience Issue” 77
“Was Not Voluntary for Me” 80
“Itsy Bitsy Teeny Weeny Little Constructive, Positive
Thing” 80
4.3 “I Expected To…” 81
“The Muslims, the Americans, and Us” 81
“Disagreement Is Natural” 82
4.4 “The Source of My Knowledge” 85
“Of Course, the Media” 85
“Like a Taboo” 86
4.5 Cogitatio 88
4.6 Summary 89
References 89
CONTENTS xiii
5 The Setting 91
5.1 Connect Program and Characteristics of Dialogue
in Community Peacebuilding 93
Encountering Other and Exploring Identity 93
Safe Space 95
Examination of ‘Truth’ 96
Relational Movement 96
5.2 Program Design: Influencing Factors 97
The Facilitator 97
The Curriculum 100
5.3 ‘The Water’ 102
“We Thought the Group is Stuck” 102
“An Expression of International Power Dynamics” 104
5.4 Benefits 110
“There Are No Barriers of Borders, or Religion,
or Anything.” 111
“You Can Make It a Very Inclusive Environment” 112
“I Think That This Makes People Brave to Speak” 114
5.5 Limitations 115
“Technology Tends to Fail Us” 115
“We’re in the Car!” 116
“There Is a Kind of Spirit that You Miss” 117
5.6 ‘The Setting’ and Positive Peace 119
5.7 Cogitatio 120
‘Insider’ 120
Power 122
5.8 Summary 123
References 124
6 The Encounter 127
6.1 Individual in Encounter 127
Distinctiveness 128
“Think About My Identity and My Values and Beliefs” 130
6.2 The Sphere of Between 133
Presentness 134
Awareness 136
Authenticity 139
Mutuality 141
6.3 Cogitatio 146
6.4 Summary 148
References 148
xiv CONTENTS
7 Potentialities 151
7.1 “New and Beautiful Friends” 152
“Not Friends in Reality.” 156
7.2 “To See Something Different” 157
“I Never Thought of Myself as…” 157
“These People Are Not Monsters.” 160
7.3 How’s the Water? 165
“The Circumstances and the Situation
and the Differences.” 166
“I Won’t Hold My Tongue.” 169
7.4 “I Don’t Change Easily” 173
7.5 Cogitatio 174
7.6 Summary 175
References 176
8 The Conditions of Positive Peace 177
8.1 Positive Peace: The Conditions 179
Condition: Friendship 179
Findings: Friendships & Changed Perceptions 183
Condition: Love 186
Findings: Emergence & Intervention 189
8.2 Critiques of the Findings 191
Dialogue Without Emergence 191
Emergence Without Intervention 192
Friendships Without Emergence or Intervention 193
Ideal Setting 194
Variations in Potentialities 195
8.3 Can Online Dialogue Enable Positive Peace? 195
8.4 Summary 197
References 198
9 Conclusion 203
9.1 Contributions to Knowledge 205
9.2 Recommendations & Future Directions 207
Practice & Policy 207
Future Research Directions 208
References 209
Index 211
List of Figures
xv
List of Tables
xvii
CHAPTER 1
Introduction
I mean when you think about language and you think about consciousness,
it’s just incredible to think that we can make any sounds that can reach
over [and] across to each other at all. …I think the beauty of being human
is that we are incredibly, intimately near each other, we know about each
other, but yet we do not know or never can know what it’s like inside
another person. (para. 15)
1.1 Background
Peace practices, particularly indigenous peace practices, have occurred in
myriad forms throughout history. For example, in Aotearoa New Zealand,
the Moriori people of Rēkohu recommitted each generation to a peace
covenant, abandoning “warfare and killing” (Devere et al., 2017, p. 55).
Close (2017) describes the Indigenous East Timorese peacebuilding prac-
tices of tarabandu, nahe biti, juramentu, matak-malarin, and halerik
as “complex…systems [which] are continuous, non-linear and multidi-
mensional…connect[ing] multiple generations, lineages and clans, land,
customary houses, the future, and the ancestors” (p. 134). These are just
two examples of unique Indigenous peace practices and cultures. While
peace practices have a diverse and long tradition, the articulation of the
present-day peacebuilding concept can be attributed to Galtung in 1976
(Paffenholz, 2013; Ryan, 2013). Although this modern concept of peace-
building originated with Galtung in the 1970s, it did not become part
of mainstream political discourse until the publication of An Agenda for
Peace in 1992 by the UN Secretary-General (Boutros-Ghali, 1992). An
Agenda for Peace set out an ethos for liberal peacebuilding, primarily
focused on structural over individual and community changes.
Towards the end of the Cold War, there was a turn towards including
social-psychological approaches within peacebuilding practices. In tandem
1 INTRODUCTION 3