This article, submitted by Carolyn Handschin, UN Representative of WFWPI in Geneva has been accepted by UNESCO to be posted in their encyclopedia. Posted at www.eolss.net article #EOLSS1-39-A21;

Summary
Glossary
Keywords
Governance toward a Culture of Peace: A Vision
Ambassadors for Peace: Profession and Lifestyle
What can the Family Contribute to the Culture of Peace?
The United Nations and the Culture of Peace Mandate
Dignity in Development
The Strength of Consensus
Development, Ethics and Dignity
The Case for Dignity in Peace
The ‘Outer’ of World Peace
The ‘Inner’ of Culture of Peace
Women NGO’s and Living Peace
Coming back to Family and Dignity
Empowering Women for a Culture of Peace
The Role of Empowered Women
Becoming Residents of Culture of Peace: The Will
From Vision to Reality
Revolution of Heart: A Society Living for the Sake of Each Other
Bibliography
Biography
Summary

This article explains the transformation necessary to usher in an era of lasting peace. It studies the role of global and local governance and the interface with civil society in the process. The role of dignity and its components are defined as well as the crucial importance of the family. By looking at the way women have at times risen to respond to the needs in their communities, we have evidence of the power of responsible love going beyond physical family ties. That is the key of its success. This quality can be developed and expanded based upon clear principles. There is a global momentum that reached a crescendo of hope at the moment of the ‘Culture of Peace/MDG’ that can be lost if not nurtured and supported from all angles. The responsibility lies with all humanity, but begins with those who have lived an experience of personal transformation and realization that a culture of peace is possible and it begins now with me.

Dignity: the quality or state of being worthy, honored, or esteemed, realized through a lifestyle and ethic of living one’s life for the sake of others

Empowerment: the process of enabling towards self-actualization, realizing an inner strength that is manifested in external capacity Comprehensive human development: the holistic view of development that considers that the multifaceted aspects of an individual’s development ; physical and mental health, intellectual, emotional, spiritual, etc. all influence development and must all be taken into consideration.

Reconciliation: a process to restore relationships to friendship or harmony through making serious and reciprocal efforts to make atonement, forgive/be forgiven and take steps forward together.

Culture of Peace: an inclusive society that resembles an extended family- based on trust and love where members are free and empowered to realize their full potential in contributing to it’s healthy development and experience the gratitude, appreciation of others in return, becoming owners.

Ambassadors of Peace: of the emissaries for a culture of peace whose qualification is their ethic and lifestyle of « living for the sake of others ».

Revolution of Character: a three step process of transformation that defines the root changes necessary to be residents of a sustainable Culture of Peace : revolution of atonement, revolution of conscience and revolution of heart.

Civic Participation, Comprehensive Development, Consensus, Dignity in Peace, Disarmament, Empowerment, Family Culture of Peace, Good Governance, Human Security, Revolution of Character, Revolution of Heart

Aung San Suu Kyi said that it is the "lack of a sense of security that constitutes the most destabilizing factor in any society." The debate about security and the role of civil society has taken a sharp turn during the recent decades as the issue of ‘human’ security has come to the forefront. Security ‘with’ instead of security ‘against’ was one of the great insights at the close of the cold war. Multidisciplinary research confirmed the obvious- that peace is not measured by peace agreements, but by the state of peacefulness experienced in the lives of individuals. The human security approach emphasized mutual respect, empowerment and freedom in the transition to a state of peace and security. It is in the interface between the freedom from want and fear and the freedom of individuals to intervene responsibly on their own behalf and on behalf of others that the role of dignity in the process of peace-building is clarified.

Were the government’s role to shift to prevention rather than reaction, it is argued, then the tremendous expenditures for ‘military preparedness’ could be channeled into an infrastructure better characterized by human development than by security from aggressors. Government strategies would be geared toward empowering its citizens with the means and tools necessary to make informed and wise choices and lead dignified lives while implementing them. "Dignity; the quality or state of being worthy, honored, or esteemed", becomes an index to measure the stability of peace and the sustainability of development and governments would be focused on finding creative and effective ways to offer that to their citizens.

Dignity, like peace, cannot just be bestowed upon another. It develops through participation. Living in dignity is not just a matter of having a good standard of living, but of being rich enough in character to be generous with what one has. How can governments help to support development in that direction? Tolerance of one another, while a big step beyond enmity, will never be the fabric of a Culture of Peace. That will only take root when the quality of relationships are deep enough that one can feel the respect and appreciation of others and can find the quality in oneself to make others feel respected and valued.

There are grassroots efforts in some countries that work to set up systems of community involvement In some cases, there have been remarkable results in lowering crime through the solidarity of parents to provide surveillance in the community with the result that it becomes more like an extended family. Unlike imposed security systems, the community members perceive the daily benefit of their effort as their neighborhoods become safer.

People are empowered as they are appreciated by their families and communities for their involvement in improving life in their surroundings. There is no doubt that governance is improved and promoting the same pattern of civic participation into national and international spheres could drastically change the nature of state security.

If defending oneself against the enemy called for a military solution and military strategists, then creating a peace culture would require leaders and policy makers who are skilled in the defense of the right to live and the love of life. The building blocks of all the political, economic, social and cultural systems would be the freedom, security and incentive to contribute wholeheartedly and responsibly as citizens. Ministries of Peace and their representatives, Ambassadors for Peace would replace the existing defense ministries. The debates within cabinet chambers, parliaments and social institutions would be turned toward the application of ethical values in all aspects of life-with the same core premise that it is better to empower than to impose. "The role of leaders", said Emily Greene Balch, an early Nobel Laureate would be to defend the culture of life, to rescue the ethics of a culture of dignity for all citizens, arming them "with courage and hope and the readiness for hard work- and to hold on to the great and noble ideals".

In a culture of peace founded in dignity, men and women leaders would emanate this quality and would be in office because they had demonstrated their qualification as peacemakers and their ability to encourage constructive development. In our modern society where competition often implies against and it can easily lead to resentment and depression, there it would be healthy and invigorating. Competitors for public office or in sporting events alike would learn through experience that losing the race did not mean loss of value. They were investing their 100% best for the better good for all and there would be no place for remorse. Disagreements or other stumbling blocks to development that got out of hand would be noticed and responded to quickly. Early -warning mechanisms would be firmly in place in families and those that escaped that environment would be caught in the net of interaction throughout the society. This would progressively replace the phenomenal amount of resources spent on trying to keep or maintain peace (peacekeeping) or clean-up after violent conflict (post-conflict transformation).

Children would grow up in an environment where civic participation was the norm, and a source of satisfaction and pride. This reciprocity between individuals that felt their sense of value reinforced by the lives that they influenced constructively and the stimulation to then do more could bring rapid development. It would become clear that learning these skills at an early age in the family context was the most efficient, cost effective and enjoyable method to educate. Greater emphasis would be put on governments to support couples in their parental responsibilities through training and awareness raising programs. It is remarkable that education is available for so many pursuits, yet one of the most important periods of live has been left virtually without any systematic input. Reconciling differences without resorting to divorce, learning the best ways to pass on qualities like integrity, honesty and compassion to children; these things can be learned. Young couples are too often left on their own to work their way through the maze.

In Asian societies, the family is considered the natural and logical starting point for peace. The tendency is not to blame the family as an institution, but to recognize the failures of individuals to fulfill their roles-and of governments and social institutions to allot it the necessary security, financial stability and respect. It is clear that the experience and training that comes naturally in a culture of peace at the family level would benefit from trying to re-create the same thing on a broader scale. When children learn to value diversity, develop integrity and compassion for others, learn to solve conflicts peacefully, learn the joy and liberation of sharing at an early age, there is a much greater liklihood that they will continue to do so later. By the same token, it must be likewise said that the damage of mistreatment at such an early and vulnerable age by those closest to them causes wounds very difficult to heal.

Issues like development, not disarmament would take center stage. In fact disarmament should be one of the first steps in the pre-peace stage. It seems so simple, when two children are throwing stones at each other, parents intuitively know that the first step is to take away the stones, bring them face to face and try to discover the cause of the fight in order to try to mediate reconciliation of the disagreement. Parents wouldn’t usually bring in bigger rocks for greater protection. Parents would always look to restore dignity. We seem to miss these points when working on a global scale.

The Right to Development was declared a fundamental human right by the General Assembly Resolution 42/128 in 1986. Although, it had originally emerged as a right to economic development, its wider limits were soon being explored. Not only the many different fields of development, but the consideration of the ‘complete’ or comprehensive development of human beings, addressing the intellectual, emotional and even spiritual aspects of an individual’s personal development became part of the discussion. Likewise there has been much debate about the direction and goals of development, i.e., "development towards what?" Ensuring sustainable improvements demands answers to these questions.

We associate many different notions with development; its not ‘housing’, but homes and not just ‘incomes’, but dignified livelihoods that will encourage the momentum of development and bring about a culture of peace. Hunger and poverty can never be eradicated with just food and money. ‘Development with a human face’ brought an essential element into the picture. People became the means and the ends of development. The real measure of development is the degree to which human beings, their families and communities move closer to a culture of peace by participating in enhancing the quality of their lives and that of those around them.

There are well over 1 billion people in the world living in abject poverty while unfathomable resources are being spent on weapons and methods of destruction. It is obvious that most of those who would be in a position to right that injustice have not really addressed the issue wholeheartedly. But, it is not and never was the responsibility of governments or international organizations alone to address these issues. Members of civil society must also demonstrate their will for change, insisting their representatives make decisions in line with the mandate given them There are many great stories of local women with little or no public experience who were driven by longing to right injustices and corruption in their community. They have at times brought remarkable changes, not because they were getting paid for it nor because they would receive any recognition or recompense other than knowing that they did something that needed to be done and their that families and communities would benefit. Many of these women have even lost their lives in the process.

In September of 2000, the member states of the United Nations adopted the Millennium Development Goals (MDG). It was considered ambitious, but feasible, that these eight goals could be achieved by the year 2015. Part of that optimism was drawn from the fact that all actors pledged their commitment. It was perceived that the mutual effort to raise living standards in distant Least Developed Countries (LDC) would bring increased global security and eventual benefit to all. Unanimously, they deemed it worth the self-imposed belt- tightening sanctions that would insure it.

Approaching the one-third mark in our 2015 target for the MDG’s, pockets of skepticism have settled in. It has always been easier to look around to see who is not fulfilling their pledge and loose incentive than study the successes and try to revitalize the momentum. The reality is that there are many countries ‘on target’ and greater access to the reports of their success could lighten the work of governments whose task it is to convince its citizens of the viability and worth of their decisions. The role of NGO’s has been crucial in most of those success stories, and the will of women behind the scenes, exemplary.

Human rights and development are interrelated and mutually reinforcing through the bridge of human responsibility. And human responsibility is a large part of human dignity. The United Nations can only fulfill its founding mission when it is able to convince the people of the nation states that make up its membership that it is to their benefit to give up something of their national identity for their global one. It could be said that it is precisely that dynamic that allows the flourishing of a culture of dignity. It has to have a network in place that links families to their neighborhoods, communities to the nations and the nation states to each other.

Each entity needs to feel itself strengthened and caught up in circles of interaction that create deeper bonds of trust through the participation in a larger good. Governments can bind its citizens by threat of law, but then they must always set up complicated mechanisms to guarantee compliance, creating distance, mistrust and finally apathy. Missing are the incentives that link people to people, the core of social ethics and personal development.

The right to development is not only for the developing countries, but is, for other reasons desperately needed by the economically developed countries as well. Misguided development without any ethical guidelines or vision is rendering us and our children, the future leaders, numb to any sense of global responsibility and commitment. The incredible advances of information technology have too often been harnessed in the pursuit of egotistic thrills and violent aggressions. Although the developing countries are in need of help for essential resources, their quality of life due to close family and communal bonds often give a value and dignity that is difficult to find in our modern society with its reverence for individuality. As Eleanor Roosevelt has so wisely said, "when you cease to make a contribution, you begin to die".

Governments, institutions and parents together must work much harder to promote the importance of core values like integrity, honesty, generosity-and of lifestyles that make conscious effort to contribute to the greater good of the society. The original mission and mandate of the UN was peace building. It was with that in mind that Culture of Peace was enshrined at the turn of the millennium- alongside the Millennium Development Goals (MDG), which set down a feasible plan to really work on solving some of the basic global injustices that inhibit good cultures from flourishing. It was expressed by some delegates that at that historic moment at the United Nations in New York with a heightened sense of ‘common destiny’ and shared responsibility, the call to likewise share the burden to meet these goals, was met with relatively little resistance. A Culture of Peace must be a place where that mind-set is in place.

The "Year of the Culture of Peace" (2000) and the beginning of the "Decade for a Culture of Peace and Non-Violence for the Children of the World"(2001-2010) were likewise gaining momentum at the same historic moment- and confronting similar obstacles. There was a tremendous response on the part of civil society to the UNESCO Culture of Peace Manifesto 2000, which went as follows: Respect life, reject violence, share with others, listen to understand, preserve the planet and rediscover solidarity. More that 65 million signatures were collected during that inaugural year. People from all social, ethnic and religious back-rounds were enthusiastically signing on to the personal commitment to improve life on our planet. In the same way that the M.D.G.’s called for a illigness to invest for the benefit of the larger whole, so did the plan for the future culture of peace. But something in the culture of peace was very, very personal. Signing was a personal commitment to change in my daily life. And that is, in fact what is hardest, what is most valuable and what is most necessary.

What is it about peace that has remained so attractive, spanning millennia? A step towards peace is a step away from barriers and insecurity. It is a step into an environment to fulfill their ones dream and potential. It must be a place where lives have dignity, where one is free to foster the dignity of one another without loosing one’s own. The dignity of Culture of Peace is defined by that element of giving, of living life consciously for the sake of others around you. Dignified is the expression of one who gives and forgets -and gives again. Does that manifestation of character emerge in one step or does it flow from character, heart and education throughout life? Our modern society does not often promote this life ethic but the outstanding personages throughout history who have approached such a standard of living are not easily forgotten.

"World peace" or "culture of peace" is something that has and does catch the mind and heart of people easily- at first. It implies inclusivity and involvement. My peace and your peace are the same, our one world with one multifaceted peace culture. Historically, the term world peace had to do with the ending of wars -and the insecurity of the threat of war and aggression. Yet when one sits down to decide what world peace means in detail at the Conference on Disarmament or the Security Council, the generic definition ends and the more personal one takes over. Peace for my country means this; the line is drawn around my country and my peace is what is best for us- with maybe a dotted line around a few allies. World peace, as envisioned at various enlightened moments in history would be when the line encircles the whole globe and there is a genuine consideration of micro and macro impact in all decisions. The basic life force being generated would be ‘living for the sake of others’.

Culture of Peace is the more recent arrival. It is more colorful and has put forward the work on the details of the life and lifestyle in a state of world peace. It is at this juncture that the longevity of such a program or movement is decided. If finding peace were only to end wars then the signing of the peace treaty and the lying down of arms would be the success. If peace, now defined as so much more, includes a global shift of norms and quality of relationship, then the success is met only as that change is felt in the lives of people every day.

Although Culture of Peace was blessed with a whole UN decade in it’s honor and a serious program at UNESCO, it too has met the same resistance after that initial enthusiasm. As inspiring, inoffensive and inclusive as it began, the details began to fragment the enthusiasm. Whose or which culture is a culture of peace and who decides? How long does one have to wait for these visible societal changes, especially when "I" am doing my part? And perhaps most strikingly is the realization about how much effort it takes to begin to change myself? To develop the habit to give and forget takes some unlearning. The soaring hope at the time of the Declaration of the Culture of Peace was more easily maintained as great investments were made to define the strategies. Making the changes personally is the most difficult part- but again, the most rewarding aspect. Many of the pioneers who were so actively involved in the process, like Mr. Frederico Mayor and Ms. Ingeborg Breines have said that they have been forever marked by the taste of this flourishing of hope.

It is hard to imagine the details of the fabric of cultures as we know them, harmoniously interactive to the point that it could be viewed as one multifaceted culture. The growing list of global emergencies that need immediate attention sometimes makes the debate over Culture of Peace seem an unaffordable luxury. Are we forever doomed to work as a fire brigade, running from one emergency to the next? But, in fact, the real question is, "what are the consequences of not defining our goals and dreams"? Can we afford not to prioritize defining where we want to go and how we can get there?

If one looks at a few components of this vision, just to make it more tangible, comparing it to a family is probably one of the most frequent choices. It’s not only the choice of the religious, who recognize a common, benevolent origin. Humanity, as we share the same home, planet earth, is in that way, also like a family. We know that knowing that or having once felt that is not enough to live it. Like the historic moment when the astronauts first looked down to earth from the moon and were filled with awe seeing their world without the barriers that they experience every day. They had a taste, which is a big incentive, but they probably felt the gap quickly upon their return to earth.

A peace culture is where the barriers that cause the we/them phenomenon have been dismantled. An enemy becomes a neighbor, with a human face, that has been suffering too. There is a common ownership of the future and it might come to the point where there are calls to make sacrifices together for that common destiny.

The records of these phenomena are abundant in grassroots work of NGO’s with women in the Middle East and Africa. Accepting responsibility and working for reconciliation is the part of the process that guarantees that another barrier will not easily replace the old, it digs up the roots. It’s difficult enough to take responsibility for what we have directly caused, it’s much more difficult to accept responsibility for something that was started by someone else and had caused us so much pain. This is the philosophy and lifestyle of outstanding peace-makers.

There have been many tears shed between Palestinian, Jewish and Christian women who dared to listen to one another’s personal tragic experiences, really wanting to stop the historic relay of accusation that helps no one. Similarly, Ethiopian and Eritrean mothers of victims of horrific hostilities, Hutu and Tutsi survivors, the examples are many. How difficult to untangle all the emotions and find the resolve to hang on to that vision of a peaceful people in a bountiful land. How very difficult it is to include ‘them’ and ‘us’ in that portrait.

It is often the hope of security and prosperity for their children that carries women through the ordeals of reconciliation and rehabilitation. Yet it is sometimes these women who have experienced such an absence of peace and justice who are the most willing to fight for it. Herein lies the evidence of the potentiality of a culture of peace It is possible to re-create these powerful sentiments way beyond the ties of physical families, to include and embrace enemies.

As we have just celebrated the ten- year anniversary of the Year of the Family (2004), let us look deeply into this basic natural unit of society to see what the family does have to offer to our MDG targets and a worthy continuation for the "Decade for a Culture of Peace and Non-Violence for the Children of the World". Governments, institutions and international organizations know that there is no replacement for the family in disasters and emergencies. As so well pointed out by a group of international NGO’s at the time of the celebration of the Year of the Family in 1995, "the family is the principal environment where the poorest can experience their dignity as human beings" Why is that? Very simply said, dignity is fostered in the lives of those who put the well-being of others high on the priority list. Dignity is grown in an environment of trust. Families are based upon that principle.

That is the institution that naturally sets up conditions for people to learn to reach out and care for each other- that could reverse the modern trends of our saturated societies. It thrives on community spirit and living for the sake of others. It gives hands-on training for conflict prevention and peaceful resolution of conflicts. It can give the tools for successful disarmament strategies and reconciliation and, as a by-product, develops the integrity and wisdom of its members to know the value of investing in development for the sake of the whole- that, at it’s best is the family.

Dysfunctional families cannot offer these benefits to the society. The stress and demands of our modern society have pulled and tugged at the essential fiber of family life. Confused ideas about roles, immaturity in relationship, unloved children trying their hand at parenting are but a few of the solvable problems if we put our best efforts to it. The United Nations has often recognized the importance of the family as evidenced in the founding documents. Even the giant mural on the wall of the Security Council chamber has the nuclear family at its center.

To give in to modern trends in our western society that view marriage and family as outdated would be wrong. These two institutions that have until now, survived the test of time are built on commitment, shared responsibility, loyalty and love and their contribution to development of civilization is immeasurable. The unique and complementary roles of women and men can be identified and understood in healthy families. The strengths of both sexes is most apparent there as they co-operate for the greater good of the family as a whole or as families and communities bond to serve the greater community’s or global interest. Women are not only different than men because of socialization. They are inherently different with potentially complementary attributes if going in the same direction. For that reason, as in a family, the best models for co-operation and leadership are women and men side by side, in partnership.

The roles of husband and wife in modern families has made many adjustments- and perhaps most successfully so when negotiations tried to keep in mind what was best for the whole. Husbands and wives are usually best for their families when they feel valued in their work and their relationships at home and outside of the home. The same dynamic renders success or failure to inter- governmental relations. The United Nations can be effective only when its members are willing to give priority to the interests of the whole, again, the lesson first and best learned in the family. The training in life skills that women and men receive as successful spouses and parents should be recognized as important capacity-building assets that enhance other professional training.

The outcome document of the twenty-third special session of the General Assembly entitled "Women 2000: Gender Equality, Development and Peace for the 21st Century," called on governments to allow women to do what they do so well in their daily lives on a small scale- but for the sake of their nations and the world. The benefits will be obvious. The document reads, "to ensure and support the full participation of women at all levels of decision-making and implementation in development activities and peace processes, including conflict prevention and resolution, post-conflict reconstruction, peacemaking, peacekeeping and peace-building".

Women’s empowerment and the incorporation of women’s perspective at all levels of decision-making is an essential condition for social justice and a fundamental prerequisite for equality, development and sustainable peace. Despite the fact that women have attained the right to vote and hold office in almost all member states of the United Nations, and make up at least half of the electorate, they remain vastly under-represented in public office. The Beijing Platform for Action at the Fourth World Conference for Women (1995) acknowledges that women have an innovative impact on governments and that they contribute to redefining policy priorities and to placing new items on the political agenda that address women’s concerns, values and experiences.

Likewise, Security Council Resolution 1325 has opened a door in recognizing that women who have often forged the greatest drive for peace and development should be actively involved in all efforts to rebuild the economic, political and social fabric of their countries. It is not only that women should have the right to contribute to the process, but also that their particular input could make the critical difference in actually bringing about success.

Governments and international organizations should invest more to find ways to bring qualified women into their higher circles. Although some research has been done, more critical analysis is necessary to highlight the changes due to women’s accession to decision making and managerial positions. Women are asking for the chance to further develop their capacities, to strengthen their qualifications and be able to contribute to the problem solving at the highest levels. They have been almost non-existent in peace negotiations, but when present, a shift in priorities was marked. Concern was given to rebuilding infrastructure, providing education and health care and great importance was given to the follow-up and implementation. Women were most concerned about finding the results in their communities even if it meant doing it themselves. It was never enough just to create strategies, laws or resolutions.

Women, already occupying high positions should find the will and creativity to capitalize on their status and multiply opportunities for other capable women to bring their ideas and solutions to the table. Ms. Micheline Calmy-Rey, the Swiss Foreign Minister has done so in inviting all women foreign ministers together to discuss the issue of violence against women during the 2004 Human Rights Commission at which time a declaration was drawn up. There are many women who are lobbying to see that this document find root and gives weight to the premise that ‘women will do differently’. The tradition will be continued in 2005 by the Swedish Foreign Minister.

Finally, the culture of peace is only possible in an environment of trust and cooperation. Trust can never be imposed, but can be grown in relationships of loyalty and fidelity. People can be empowered through the process of learning to be trustable for others and asking the same in return. A revolution of character is necessary to really usher in a sustainable peace culture. Initiatives like the South African "Truth and Reconciliation Commission" have touched this process. The formation for citizens of a culture of peace passes through three stages of development: revolution of reconciliation, revolution of conscience and the revolution of heart.

The world has witnessed phenomenal changes in one short decade when the ground swell of civil society met global governance in one common outcry and consensus; the global campaign to eliminate landmines, worst forms of child labor and the bans on smoking in public facilities, to mention a few. One could not have imagined that it would be possible to infringe on the ‘freedom’ of individual/sovereign states in such a manner 20 years ago. The changes didn’t come about by random activity, but because of a courageous, persistent and self-sacrificing vanguard that could reach the masses in the most creative and convincing ways. Jodie Williams the Nobel Laureate for her work with landmines often says that she deeply recognizes her very small part in a very big and ongoing effort.

Realigning the strategic focus to prevention of conflicts within the United Nations is not unfathomable. It was created with such a vision in its founding documents. Although, it has become entangled in diversions from its original mandate, many mechanisms are still in place that could be drawn upon to facilitate the shift in direction.

The enthusiasm has settled, but it has not died. There are many who have held on to their hopes and many more will surface if given a little incentive. People are educable and youth especially can be trained to be at home in a peace culture. Consider families as an experiment in a culture of peace and invest wholeheartedly to make it work. It’s contagious, This is surely the key. Practice living in a culture of peace and the world around begins to resemble just that. If people are treated with dignity, they will help us to find our own.

It would take a concerted effort at all levels and a convinced hierarchy of leadership to create the momentum to change course and dare to divert human, environmental and financial resources and expertise towards that unknown. Is there any other goal worth investing in with so much passion? There is much already in place for such a transition. Even to begin by pressuring the Security Council again to formulate its plan for the least diversion for armaments for the world’s human and economic resources as agreed more than 60 years ago! The Women’s Peace Petition has likewise put forward a realistic plan based upon that historic agreement. There have been countless efforts with some very inspiring successes. We would need to broadcast that information, to harness the media power to magnify the positive development. Civil society has then the responsibility to reciprocate by tuning into that news.

There is no culture of peace without peacemakers; and with compassion and empathy there is the will to solve all problems. People will change when they really decide to apply the assumption of interconnectedness in their relations; rights and responsibilities. The UNESCO Culture of Peace Manifesto 2000 was really an attempt to do that. But the global sense of having a mandate to invest for a culture of peace must continue, the signatories have to continue to apply the goals, step-by step, beginning in their own daily lives. One knows that the greatest advertisement is when the product demonstrates the visible result that it claims. It is clearly not to be without difficulty, or it would have been accomplished long ago. It is not just idealistic because it has never been done. It is realistic because there is a clear process of change that works in the area of governance, throughout society and can be easily checked by any individual that decides to live it.

It begins with the conscious decision to change, to reach out across the border, to include. By opening to the other, one experiences the injustice dealt the other and their pain. When one wants to take away that burden, the process of reconciliation or atonement begins. The conscience becomes more alert and longs to break down more barriers, to be liberated of the constrictions of a separate self. It is the realm of heart that is the final stage of transformation and it is that opening and tapping into a life force so expansive and deep that the bonds of real sustainability are set in place. This is the realm of living in dignity and in freedom.

One of the most vital elements of human interaction that leads very naturally to culture of peace’ is, simply, ‘living for the sake of the others’. Boundaries melt. We have all experienced it. It’s the ‘cement’ of family. It should be the motivation for education, making striving for ‘excellence’ much more rewarding. It would be the most stable foundation for our institutions and the best principle to guide the decision-making of our governments and the negotiations at the United Nations. We can easily spot it in the dignity emanating from those caught up in the process of working toward a culture of peace. It is also there in the firm setting of the cornerstone as barriers break down and people respond to being treated in a dignified way.

At this historic juncture, women have an important role to play in realizing a Culture of Peace and they are just beginning to realize it. There is an opportunity unlike ever before and it would be the greatest gift and legacy for the succeeding generations of sons and daughters if women could decide together not to let this hope and vision recede.

Al-Mufti, In’am, "WFWPI 6th Middle East Women’s Conference", Women and Non-Violence, 2002 (Speaking on Middle-Eastern women’s traditional views on family)

Anderson, Gordon., The Family in Global Transition, Professors World Peace Academy, 1997, (On gender and family values)

Asian Women for a Culture of Peace, Women’s Role and Potential in Peace Building and Non-Violence in Asia, UNESCO, 2000 (On descriptions of a peace culture)

Beijing Platform for Action, Promote Women’s Contribution to Fostering a Culture of Peace, 1995 (On UNESCO’s contribution to define the role of women in this seminal document )

Breines, Ingeborg, "Message to the 7th Women’s Conference for Peace in the Middle East", May 9, 2003, ( Women and the shift to prevention, replacing emergency brigades)

Bretherton, Diane, Asian Women for a Culture of Peace, UNESCO 2000, (The centrality of family to the issue of culture of peace)

Devine, Tony, Wilson, Andrew, "Cultivating Heart and Character", Character Development Publishing, North Carolina, (On principles for a meaningful life and preparing youth for marriage)

Declaration on Violence against Women, by Women Foreign Ministers, website of Swiss Department of Foreign Affairs (strength of consensus)

"Family: Challenges for the Future", Changing Families in Changing Societies, United Nations Publications for the Year of the Family, 1995 (character development through family environment

Finney, Ruth, "Breaking the Earthenware Jar", UNICEF, 2000,(on norms for femininity and masculinity)

Giri , Mohini, "Serving the Nation, Serving the World", Religion is to Elevate the Human Spirit, Paragon Press, 2001, (Investigates the role of volunteerism)

Haberbamm, F.W. on Emily Greene Balch, "Nobel Lectures", Peace 1926-1950, (Women Nobel laureats on leadership)

"Human Rights: International Instruments", The Declaration of the Right to Development, GA Resolution 42/128. (History of the Right to Development)

Jodie Williams Women Defending Peace Conference, ILO, Geneva, 2005, (on the power of grassroots initiatives)

Kyazze, Jones, "Establishing a Culture of Peace: Worldviews, Institutions, Leadership and Practices", The Role of UNESCO in a Culture of Peace, Paragon House 2002, IIFWP (on core principles of our common heritage)

Kyi, Aung San Suu "Reflections on the Universal Declaration of Human Rights", Individual Rights and the World Community, (Speaking about the effects of insecurity in society)

Mahler, Bridget "The Family Portrait", Suicide among Youth, , FRC (Statistics on the levels of juvenile delinquency and suicide among youth of broken families)

Merriam Webster Collegiate Dictionary, 2005 (Used for definitions)

Moon, Sun Myung, Philosophy of Peace, Sung Hwa Publishing, 2002 (Describing concepts of ambassador of peace, their ethic and lifestyle) Moon, Sun Myung, Philosophy of Education, Sung Hwa Publication, 2001. (Expansion of concepts of revolution of character/ revolution of heart, ideal of true families)

NGO Joint Statement to the HRC on Celebration of the Year of the Family 1995, (Raising the issue of importance of family in emergencies), Ogata, Sadako and Sen, Amartya, Human Security Now, CDI 2003, (This book describes the concept of freedom from want and fear, security based on empowerment)

Reardon, Betty A. Educating for a Culture of Peace in a Gender Perspective, UNESCO 2001 (Descriptions about the influence of women in peace strategy and implementation)

Rehn, Elisabeth and Sirleaf, Ellen, Women, War and Peace, UNIFEM, 2001 (On women and organizing for peace, reconciliation and negotiation)

Report on the Millenium Development Goals, UN website (on follow-up) Roosevelt, Eleanor, Autobiography of Eleanor Roosevelt, Da Capo Press, 1992 (Women developing leadership, contribution to society)

Runzo, Joseph, Martin, Nancy, "Human Rights and Responsibilities in the Worlds Religions", Oneworld Publication, England 2003, (Exploring the debate about rights and responsibilities)

Security Council Resolution 1325, October 2001 (Calling all actors to include women in all peace-making efforts)

U.N.E.S.C.O. Culture of Peace website (on Declaration and Plan of Action) United Nations Development Program’s, Development with a Human Face, UNDP website (Information about the programme Development with a Human Face) United Nations Charter, 26 June 1945, UN website (mention of family)

UN Millenium Declaration, General Assembly, A/Res/55/2, UN website (on specific articles of declaration)

Women of Africa for a Culture of Peace: The Zanzibar Declaration, UNESCO 2000, (Women’s power to reconcile and unite)

WFWPI Women’s Middle East Peace Initiative, website Yamanaka Akiko, "4th World Conference on Leadership and Good Governance", "Challenges toward International Peace Building", Paragon House 2003 (Describing the changes in inter and intra governmental relations since the cold war ended)

Carolyn Handschin is the Deputy Director of the Office for United Nations Relations for Women’s Federation for World Peace, International. She has represented that and several other NGO’s at the Commission on Human Rights and it’s Sub-Commission since 1994, making regular interventions in the area of education for peace , the role of governance and women’s empowerment. As a very active member of the CONGO NGO Working Group on Peace at the United Nations in Geneva, she contributes regularly to the task force on Disarmament and Culture of Peace, the latter of which she chaired. She has organized conferences on the issues of Middle Eastern women's’ role in peacemaking, global governance and sustainable peace and education for a culture of peace. A training program for women’s empowerment that she has been developing has been presented in several international conferences. She has also worked as a youth counselor and journalist and considers a large part of her capacity for lobbying for culture of peace due to her daily efforts to build a peace-promoting family with her husband and 7 children.

 Download entire page and pages related to it in ZIP format
Table of Contents
Information
Tparents Home