The profession of peacemaking has been practiced by indigenous communities around the world for many centuries; however, the ethnocentric world view of the West, which dominated the world of ideas for the last five centuries, dismissed indigenous forms of peacemaking as irrelevant and backward tribal rituals. Neither did indigenous forms of peacemaking fit the conception of modernization and development of the new ruling elites who inherited the postcolonial state. The new profession of Alternative Dispute Resolution (ADR), which emerged in the West as a new profession during the 1970s, neglected the tradition and practice of indigenous forms of peacemaking. The scant literature which has appeared on this critical subject tends to focus on the ritual aspect of the indigenous practices of peacemaking. The goal of this book is to fill this lacuna in scholarship. More specifically, this work focuses on the process of peacemaking, exploring the major steps of process of peacemaking which the peacemakers follow in dislodging antagonists from the stage of hostile confrontation to peaceful resolution of disputes and eventual reconciliation. The book commences with a critique of ADR for neglecting indigenous processes of peacemaking and then utilizes case studies from different communities around the world to focus on the following major themes: the basic structure of peacemaking process; change and continuity in the traditions of peacemaking; the role of indigenous women in peacemaking; the nature of the tools peacemakers deploy; common features found in indigenous processes of peacemaking; and the overarching goals of peacemaking activities in indigenous communities.

Father, Son, and Holy Spirit. In this formula that Christians recite as though on autopilot lie the secrets for healing our world, rekindling our visionary imagination, and manifesting the Kingdom of Heaven on earth. It’s an astonishing claim, but one that is supported by Cynthia Bourgeault’s exploration of Trinitarian theology—and by her bold work in further articulating the deep truth it contains. She looks to the ancient concept in light of the ideas of G. I. Gurdjieff and Jacob Boehme to reveal the Trinity as the "hidden driveshaft" within Christianity: the compassionate expression of the Uncreated Reality in creation.

When the Chinese Communists defeated the Chinese Nationalists and occupied the mainland in 1949–1950, U.S. policymakers were confronted with a dilemma. Disgusted by the corruption and, more importantly, failure of Chiang Kai-shek’s Nationalist armies and party and repelled by the Communists’ revolutionary actions and violent class warfare, in the early 1950s the U.S. government placed its hopes in a Chinese “third force.” While the U.S. State Department reported on third forces, the CIA launched a two-prong effort to actively support these groups with money, advisors, and arms. In Japan, Okinawa, and Saipan, the agency trained third force troops at CIA bases. The Chinese commander of these soldiers was former high-ranking Nationalist General Cai Wenzhi. He and his colleagues organized a political group, the Free China Movement. His troops received parachute training as well as other types of combat and intelligence instruction at agency bases. Subsequently, several missions were dispatched to Manchuria—the Korean War was raging then—and South China. All were failures and the Chinese third force agents were killed or imprisoned. With the end of the Korean War, the Americans terminated this armed third force movement, with the Nationalists on Taiwan taking in some of its soldiers while others moved to Hong Kong. The Americans flew Cai to Washington, where he took a job with the Department of Defense. The second prong of the CIA’s effort was in Hong Kong. The agency financially supported and advised the creation of a third force organization called the Fighting League for Chinese Freedom and Democracy. It also funded several third force periodicals. Created in 1951 and 1952, in 1953 and 1954 the CIA ended its financial support. As a consequence of this as well as factionalism within the group, in 1954 the League collapsed and its leaders scattered to the four winds. At the end, even the term “third force” was discredited and replaced by “new force.” Finally, in the early 1950s, the CIA backed as a third force candidate a Vietnamese general. With his assassination in May 1955, however, that effort also came to naught.

From the landmines campaign to the Seattle protests against the WTO to the World Commission on Dams, transnational networks of civil society groups are seizing an ever-greater voice in how governments run countries and how corporations do business. This volume brings together a multinational group of authors to help policy makers, scholars, business people, and activists themselves understand the profound issues raised. Contributors include Fredrik Galtung, Rebecca Johnson, Sanjeev Khagram, Chetan Kumar, Motoko Mekata, Thomas Risse, P.J. Simmons, and Yahya Dehqanzada.

This volume contains more than twenty essays in the history of modern philosophy and history of religion by R.H. Popkin. Several of the essays have not been published before. Thinkers discussed include Hobbes, Henry More, Pascal, Spinoza, Cudworth, Newton, Hume, Condorcet, and Moritz Schlick.

* Takes an interdisciplinary approach to interpreting global civil society * Contributors are some of the leading theoreticians in the field * A sound handbook for activism The term "global civil society" has become a catchphrase of our times. But efforts to define and interpret what global civil society actually is have led to ambiguity and dispute. This major work of scholarship and advocacy pierces through the generalizations and debates. It presents cogent examples of groups within civil society--from the Seattle and Genoa protesters to transnational grassroots movements, such as Slum/Shack Dwellers International--that are creatively meeting the challenges and opportunities of an increasingly interconnected world. The contributors offer clarity and the hope that another world is possible--one in which civil society’s global networks can effectively create a free, fair, and just global order. Scholars, students, and anyone interested in understanding new forces influencing contemporary world politics will want to have this book on their shelves.

This fully updated third-edition of Contemporary Peacemaking is a state of the art overview of peacemaking in relation to contemporary civil wars. It examines best (and worst) practice in relation to peace processes and peace accords. The contributing authors are a mix of leading academics and practitioners with expert knowledge of a wide arrays of cases and techniques. The book provides a mix of theory and concept-building along with insights into ongoing cases of peace processes and post-accord peacebuilding. The chapters make clear that peacemaking is a dynamic field, with new practices in peacemaking techniques, changes to the international peace support architecture, and greater awareness of key issues such as gender and development after peace accords. The book is mindful of the intersection between top-down and bottom-up approaches to peace and how formal and institutionalized peace accords need to be lived and enacted by communities on the ground.