Editor’s Note: In celebration of the Philippines’ 117th Independence Day, INQUIRER.net is publishing short essays submitted by our readers.
Gemma Louise Heaton, a teacher at The Lord of Grace Christian School, asked students under her History and Social Studies classes to answer our question: “What’s the best that you have done for our country?” Here are their responses.
‘Be proud of being a Filipino’
What is the best the thing I have done for my country? I actually don’t know because at my age, it is impossible to do something big. Then I realized it isn’t important on how big it is. I think the best thing I’ve done for my country is to be proud that I am a Filipino.
Being proud that I am a Filipino is not quite easy. Sometimes, I even doubt it because of our government. The people have to rally on the streets to get what they want. I feel like it is telling me that we have to go to war first before we can gain peace. When I was in Grade 7, we studied Philippine history. I then appreciated peace. It was not just about the Filipinos fighting the Spanish but how we fought for our independence.
Now, if someone will ask me what is the best thing that I have done for our country, I will tell him or her that I am proud to be a Filipino.
– Jen Denielle R. Hernandez, Grade 9
There are many heroes and heroines who have done big things for the Philippines: Andres Bonifacio, who sacrificed and gave everything for the sake of the Philippines; Melchora Aquino, who risked her life to help the Katipuneros; Dr. Jose Rizal, who is our national hero, and others who sacrificed their lives.
But what is the best thing a 13-year-old girl has done and can do for her country? I am not a mother who is a hero for neither her child nor a father who is a hero for his son. I am just a sophomore student, a girl who knows nothing but to eat, sleep, surf the Internet, watch television and fan-girl over Daniel Padilla. The things I have done for my country so far are to make my parents proud and to give respect. I study to make my parents, as well as my teachers, proud. It is not easy to make a person proud and, at the same time, happy.
I gave relief items to the victims of Supertyphoon “Yolanda” before. Yes, it is a big thing, but for me, giving respect is bigger. It is the biggest thing a 13-year-old girl can do and give. Giving respect, for me, is the sister of loving and loving is the root of caring.
Giving respect is the best thing I have done for my country and for the people around me.
– Maureen Omanito, Grade 8
‘Study our history, teach it to others’
What’s the best that I have done for my beautiful, loving country? Even if I can’t die for my country like Andres Bonifacio and Dr. Jose Rizal, here are best things that I have done for my country and I will continue to do for my country: In our house, we separate biodegradable, degradable and recyclable trash. For that, I contribute to saving our environment. I also use “po” and “opo” because it is one of our Filipino traits well-known by people around the world.
But really, what is the best that I have done for our country? It is to study about its history so that I can teach it to the future young Filipino kids, that they will never forget where they belong. It doesn’t matter if what you’ve done for your country is big or small. Small things can become big things.
You don’t have to die for your country; you can simply do small things that will help the future of the Philippines.
– Marie Gold Vivien M. Totanes, Grade 8
‘Do good in school’
When people ask that question, the answer really depends on who you are asking. When you ask an adult, he/she would probably answer something like: “I have donated to charity” or “I have beggars on the street.” But as a sophomore student, and not a financially fortunate one at that, there is only so much I can do.
A lot of people say it doesn’t matter how old you are and stuff like that, “you can do anything if you put your mind to it.” But in my perspective, I am just a little girl who is lost in a big world. What is there for a 14-year-old to do that will improve our country? After all the ups and downs in my 14 years of existence, I guess the best I can do is to do good in school, succeed as a student and be an obedient daughter to my family.
If I am an honor student, I can graduate with honors, and graduating with a scholarship is my goal. If I can make to the Dean’s List, I will succeed in the career I want to pursue. If I am going to be a film director in the future, as an adult I can change or improve the country by directing inspirational or motivational films.
– Anna Maria Mikaela Almirez, Grade 8
‘Pray for the nation, embrace our culture’
Praying for our nation is the best I can contribute to our country. When we had our field trip at Bangko Sentral ng Pilipinas, we were told not to fold the bills. By not folding our monetary bills, I am helping our economy. Embracing our culture is one of the best things I can do for our country.
– Jean Lalaine F. Rubio, Grade 9
‘Help victims of calamities’
I, with my dad and sister, participated in the “World Wide Walk” fund run to help the people who were affected by a typhoon in the Visayas, a run that broke the Guinness World Record for having a huge number of participants. This event helped the victims of the typhoon in Samar and Leyte. If there are more events like this in the future, I’ll be there to participate and help.
– VJ Bagani R. Villan, Grade 9
I think the best thing I have done for my country is to save electricity since the Philippines has a power supply problem.By simply turning off appliances when not in use, we are helping the country.
– Aira Joy L. Bercero, Grade 10
‘Pick up litter’
As a student, the simple things I can do for my country will snowball to bigger things.Something as simple as picking up candy wrappers affects us all. This should not be taken lightly, as throwing small things can lead to throwing bigger things. By picking up litter, if done little by little, we are also influencing others to do the same.
– Reimart C. Sarmiento, Grade 10
Being a citizen is a little difficult for the reason that you have to follow the rules implemented by your country. We know that people hate to follow them; if you don’t you, could be sent to jail or you will have to pay the price. You have to submit to the authorities. You have to be responsible and you need to contribute in the simplest way that you can do for your country. Actually, as a citizen, you need to be aware and remember a few things or rules.
As a student, I believe the things that I can do for my country are limitless, as long as I believe in myself. Honestly, when I’m at home, I dislike following the house rules; sometimes, even when I am in school. When I’m outside, I throw garbage anywhere. But when I entered high school, I realized I have to stop these practices because it is childish. I need to grow up in order to contribute to my country. So, I started following the rules, regardless of where I am.
Therefore, I conclude that our society has a lot of problems right now and I’m aware there will be a lot more as time goes by. So stop being a burden in our society: Follow rules and submit to our authorities. Our society has a lot to face they may not be able to help you right now. Grow up!
– Lois Corliss Q. Rivera, Grade 9
‘Make the right decisions’
Choosing what course to take up in college and which school to apply for are the main thoughts of a Grade 10 student like me, taking up exams in the University of the Philippines, Ateneo de Manila University, De La Salle University and the University of Santo Tomas. Once we make the right decisions, we are doing the best we can do for our country.
– Joan Ellaine F. Rubio, Grade 10
There is hope for Manila in Escolta
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TAGS: 117th Independence Day, Essay, Independence Day, June 12, UGC
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Peace education is the process of acquiring the values, the knowledge and developing the attitudes, skills, and behaviors to live in harmony with oneself, with others, and with the natural environment.
There are numerous United Nations declarations on the importance of peace education.Ban Ki Moon, U.N. Secretary General, has dedicated the International Day of Peace 2013 to peace education in an effort to refocus minds and financing on the preeminence of peace education as the means to bring about a culture of peace.Koichiro Matsuura, the immediate past Director-General of UNESCO, has written of peace education as being of "fundamental importance to the mission of UNESCO and the United Nations". Peace education as a right is something which is now increasingly emphasized by peace researchers such as Betty Reardon and Douglas Roche. There has also been a recent meshing of peace education and human rights education.
Ian Harris and John Synott have described peace education as a series of "teaching encounters" that draw from people:
- their desire for peace,
- nonviolent alternatives for managing conflict, and
- skills for critical analysis of structural arrangements that produce and legitimize injustice and inequality.
James Page suggests peace education be thought of as "encouraging a commitment to peace as a settled disposition and enhancing the confidence of the individual as an individual agent of peace; as informing the student on the consequences of war and social injustice; as informing the student on the value of peaceful and just social structures and working to uphold or develop such social structures; as encouraging the student to love the world and to imagine a peaceful future; and as caring for the student and encouraging the student to care for others".
Often the theory or philosophy of peace education has been assumed and not articulated. Johan Galtung suggested in 1975 that no theory for peace education existed and that there was clearly an urgent need for such theory. More recently there have been attempts to establish such a theory. Joachim James Calleja has suggested that a philosophical basis for peace education might be located in the Kantian notion of duty.James Page has suggested that a rationale for peace education might be located in virtue ethics, consequentialist ethics, conservative political ethics, aesthetic ethics and the ethics of care.
Since the early decades of the 20th century, "peace education" programs around the world have represented a spectrum of focal themes, including anti-nuclearism, international understanding, environmental responsibility, communication skills, nonviolence, conflict resolution techniques, democracy, human rights awareness, tolerance of diversity, coexistence and gender equality, among others. Some[who?] have also addressed spiritual dimensions of inner harmony, or synthesized a number of the foregoing issues into programs on world citizenship. While academic discourse on the subject has increasingly recognized the need for a broader, more holistic approach to peace education, a review of field-based projects reveals that three variations of peace education are most common: conflict resolution training, democracy education, and human rights education. New approaches are emerging and calling into question some of theoretical foundations of the models just mentioned. The most significant of these new approaches focuses on peace education as a process of worldview transformation.
Conflict resolution training
Peace education programs centered on conflict resolution typically focus on the social-behavioural symptoms of conflict, training individuals to resolve inter-personal disputes through techniques of negotiation and (peer) mediation. Learning to manage anger, "fight fair" and improve communication through skills such as listening, turn-taking, identifying needs, and separating facts from emotions, constitute the main elements of these programs. Participants are also encouraged to take responsibility for their actions and to brainstorm together on compromises
In general, approaches of this type aim to "alter beliefs, attitudes, and behaviours...from negative to positive attitudes toward conflict as a basis for preventing violence" (Van Slyck, Stern and Elbedour, 1999, emphasis added). There are various styles or approaches in conflict resolution training (ADR, Verbal Aikido, NVC) that can give the practitioner the means to accept the conflictual situation and orient it towards a peaceful resolution. As one peer mediation coordinator put it: "Conflict is very natural and normal, but you can't go through your entire life beating everybody up—you have to learn different ways to resolve conflict".
Peace education programs centered on democracy education typically focus on the political processes associated with conflict, and postulate that with an increase in democratic participation the likelihood of societies resolving conflict through violence and war decreases. At the same time, "a democratic society needs the commitment of citizens who accept the inevitability of conflict as well as the necessity for tolerance" (U.S. Department of State, The Culture of Democracy, emphasis added). Thus programs of this kind attempt to foster a conflict-positive orientation in the community by training students to view conflict as a platform for creativity and growth.
Approaches of this type train participants in the skills of critical thinking, debate and coalition-building, and promote the values of freedom of speech, individuality, tolerance of diversity, compromise and conscientious objection. Their aim is to produce "responsible citizens" who will hold their governments accountable to the standards of peace, primarily through adversarial processes. Activities are structured to have students "assume the role of the citizen that chooses, makes decisions, takes positions, argues positions and respects the opinions of others": skills that a multi-party democracy are based upon. Based on the assumption that democracy decreases the likelihood of violence and war, it is assumed that these are the same skills necessary for creating a culture of peace.
Human rights education
Peace education programs centered on raising awareness of human rights typically focus at the level of policies that humanity ought to adopt in order to move closer to a peaceful global community. The aim is to engender a commitment among participants to a vision of structural peace in which all individual members of the human race can exercise their personal freedoms and be legally protected from violence, oppression and indignity.
Approaches of this type familiarize participants with the international covenants and declarations of the United Nations system; train students to recognize violations of the Universal Declaration of Human Rights; and promote tolerance, solidarity, autonomy and self-affirmation at the individual and collective levels.
Human rights education "faces continual elaboration, a significant theory-practice gap and frequent challenge as to its validity". In one practitioner's view:
"Human rights education does not work in communities fraught with conflict unless it is part of a comprehensive approach... In fact, such education can be counterproductive and lead to greater conflict if people become aware of rights which are not realized. In this respect, human rights education can increase the potential for conflict"
To prevent these outcomes, many such programs are now being combined with aspects of conflict resolution and democracy education schools of thought, along with training in nonviolent action.
Some approaches to peace education start from insights gleaned from psychology which recognize the developmental nature of human psychosocial dispositions. Essentially, while conflict-promoting attitudes and behaviours are characteristic of earlier phases of human development, unity-promoting attitudes and behaviours emerge in later phases of healthy development. H.B. Danesh (2002a, 2002b, 2004, 2005, 2007, 2008a, 2008b) proposes an "Integrative Theory of Peace" in which peace is understood as a psychosocial, political, moral and spiritual reality. Peace education, he says, must focus on the healthy development and maturation of human consciousness through assisting people to examine and transform their worldviews. Worldviews are defined as the subconscious lens (acquired through cultural, family, historical, religious and societal influences) through which people perceive four key issues: 1) the nature of reality, 2) human nature, 3) the purpose of existence, 4) the principles governing appropriate human relationships. Surveying a mass of material, Danesh argues that the majority of people and societies in the world hold conflict-based worldviews, which express themselves in conflicted intrapersonal, interpersonal, intergroup, and international relationships. He subdivides conflict-based worldviews into two main categories which he correlates to phases of human development: the Survival-Based Worldview and the Identity-Based Worldview. It is through the acquisition of a more integrative, Unity-Based Worldview that human capacity to mitigate conflict, create unity in the context of diversity, and establish sustainable cultures of peace, is increased—be it in the home, at school, at work, or in the international community.
Critical peace education and yogic peace education
Modern forms of peace education relate to new scholarly explorations and applications of techniques used in peace education internationally, in plural communities and with individuals. Critical Peace Education (Bajaj 2008, 2015; Bajaj & Hantzopoulos 2016; Trifonas & Wright 2013) is an emancipatory pursuit that seeks to link education to the goals and foci of social justice disrupting inequality through critical pedagogy (Freire 2003). Critical peace education addresses the critique that peace education is imperial and impository mimicking the 'interventionism' of Western peacebuilding by foregrounding local practices and narratives into peace education (Salomon 2004; MacGinty & Richmond 2007). The project of critical peace education includes conceiving of education as a space of transformation where students and teachers become change agents that recognise past and present experiences of inequity and bias and where schools become strategic sites for fostering emancipatory change. Where Critical Peace Education is emancipatory, seeking to foster full humanity in society for everyone, yogic peace education (Standish & Joyce 2017) in concerned with transforming personal (as opposed to interpersonal, structural or societal/cultural) violence. In yogic peace education, techniques from yogic science are utilised to alter the physical, mental and spiritual instrument of humanity (the self) to address violence that comes from within. Contemporary peace education (similar to all peace education) relate to specific forms of violence (and their transformation) and similar to teaching human rights and conflict resolution in schools critical peace education and yogic peace education are complementary curricula that seek to foster positive peace and decrease violence in society.
Toh Swee-Hin (1997) observes that each of the various streams of peace education "inevitably have their own dynamics and 'autonomy' in terms of theory and practice". "Salomon (2002) has described how the challenges, goals, and methods of peace education differ substantially between areas characterized by intractable conflict, interethnic tension, or relative tranquility".
Salomon (2002) raises the problem and its consequences:
"Imagine that medical practitioners would not distinguish between invasive surgery to remove malignant tumors and surgery to correct one's vision. Imagine also that while surgeries are practiced, no research and no evaluation of their differential effectiveness accompany them. The field would be considered neither very serious nor very trustworthy. Luckily enough, such a state of affairs does not describe the field of medicine, but it comes pretty close to describing the field of peace education. First, too many profoundly different kinds of activities taking place in an exceedingly wide array of contexts are all lumped under the same category label of "peace education" as if they belong together. Second, for whatever reason, the field's scholarship in the form of theorizing, research and program evaluation badly lags behind practice… In the absence of clarity of what peace education really is, or how its different varieties relate to each other, it is unclear how experience with one variant of peace education in one region can usefully inform programs in another region."
According to Clarke-Habibi (2005), "A general or integrated theory of peace is needed: one that can holistically account for the intrapersonal, inter-personal, inter-group and international dynamics of peace, as well as its main principles and pre-requisites. An essential component of this integrated theory must also be the recognition that a culture of peace can only result from an authentic process of transformation, both individual and collective."
News about Peace Education
Up-to-date news about peace education initiatives is provided by the Global Campaign for Peace Education on their website. Another source is the Culture of Peace News Network, which is dedicated to education for a culture of peace. See especially the CPNN section Where is Peace Education Taking Place?
- "Peace Education, Principles", Berghof Glossary on Conflict Transformation(PDF), Berlin: Berghof Foundation, 2012
- "Peace Education, Methods", Berghof Glossary on Conflict Transformation(PDF), Berlin: Berghof Foundation, 2012
- Uli Jäger (2014), "Peace Education and Conflict Transformation", Berghof Handbook for Conflict Transformation, Online Version(PDF), Berlin: Berghof Foundation
- ^Page, James S. (2008) Peace Education: Exploring Ethical and Philosophical Foundations. Chapter 1. Charlotte: Information Age Publishing. ISBN 978-1-59311-889-1. Chapter details; and Page, James S. (2008) 'Chapter 9: The United Nations and Peace Education'. In: Monisha Bajaj (ed.)Encyclopedia of Peace Education. (75-83). Charlotte: Information Age Publishing. ISBN 978-1-59311-898-3. Further information
- ^Peace Day 2013 Countdown
- ^Other examples include:
- Constitution of UNESCO, adopted 16 November 1945.
- Universal Declaration of Human Rights, Section 26.
- Recommendation Concerning Education for International Understanding, Co-operation and Peace, and Education Relating to Human Rights and Fundamental Freedoms, Section 18.
- Convention on the Rights of the Child, Article 29.1(d).
- Vienna Declaration and Programme of Action – World Conference on Human Rights, Part 2, Paragraphs 78–82, which identify peace education as part of human rights education, and which identifies this education as vital for world peace
- Declaration of Principles on Tolerance, Articles 1 and 4.
- Declaration and Programme of Action on a Culture of Peace, Articles 1/4 and B/9.
- A World Fit for Children, Articles 5 and 20
- United Study on Disarmament and Non-proliferation Education, Article 20.
- ^Matsuura, Koichiro. (2008) 'Foreword'. In: J.S.Page Peace Education: Exploring Ethical and Philosophical Foundations. Charlotte: Information Age Publishing. p.xix.
- ^Reardon, Betty. (1997). 'Human Rights as Education for Peace'. In: G.J. Andrepoulos and R.P. Claude (eds.) Human Rights Education for the Twenty-First Century. (255-261). Philadelphia: University of Pennsylvania Press.
- ^Roche, Douglas. (1993). The Human Right to Peace. Toronto: Novalis.
- ^United Nations General Assembly. (1993) Vienna Declaration and Programme of Action (World Conference on Human Rights). New York: United Nations. (A/CONF. 157/23 on June 25, 1993). Part 2, Paragraphs 78-82.
- ^Harris, Ian and Synott, John. (2002) 'Peace Education for a New Century' Social Alternatives 21(1):3-6
- ^Page, James S. (2008) Peace Education: Exploring Ethical and Philosophical Foundations. Charlotte: Information Age Publishing. p. 189. ISBN 978-1-59311-889-1. Chapter details
- ^Galtung, Johan (1975) Essays in Peace Research, Volume 1. Copenhagen: Eljers. pp. 334-339.
- ^Calleja, Joachim James (1991) 'A Kantian Epistemology of Education and Peace: An Examination of Concepts and Values'. Unpublishd PhD Thesis. Bradford University.
- ^Page, James S. (2008) Peace Education: Exploring Ethical and Philosophical Foundations. Charlotte: Information Age Publishing. ISBN 978-1-59311-889-1. Chapter details
- ^See Groff, L., and Smoker, P. (1996). Creating global-local cultures of peace. Peace and Conflict Studies Journal, 3, (June); Harris, I.M. (1999). Types of peace education. In A. Raviv, L. Oppenheimer, and D. Bar-Tal (Eds.), How Children Understand War and Peace (pp. 299-317). San Francisco: Jossey- Bass Publishers; Johnson, M.L. (1998). Trends in peace education. ERIC Digest. ED417123; Swee-Hin Toh. 1997. “Education for Peace: Towards a Millennium of Well-Being”. Paper for the Working Document of the International Conference on Culture of Peace and Governance (Maputo, Mozambique, 1–4 September 1997)
- ^See Deutsch, M. (1993). Educating for a peaceful world. American Psychologist, 48, 510-517; Hakvoort, I. and Oppenheimer, L. (1993). Children and adolescents' conceptions of peace, war, and strategies to attain peace: A Dutch case study. Journal of Peace Research, 30, 65-77; Harris, I.M. (1999). Types of peace education. In A. Raviv, L. Oppenheimer, and D. Bar-Tal (Eds.), How Children Understand War and Peace (pp. 299-317). San Francisco: Jossey-Bass Publishers.
- ^Van Slyck, M.R., Stern, M., and Elbedour, S. (1999). Adolescents' beliefs about their conflict behaviour. In A. Raviv, L. Oppenheimer, and D. Bar-Tal (Eds.), How Children Understand War and Peace (pp. 208-230). San Francisco: Jossey-Bass Publishers.
- ^Jeffries, R. Examining barriers to effective peace education reform. Contemporary Education, 71, 19-22.
- ^U.S. Department of State Bureau of International Information Programs. (n.d.). The culture of democracy. Retrieved January 13, 2003, from http://usinfo.state.gov/products/pubs/whatsdem/whatdm6.htm
- ^Quoted from CIVITAS BiH, a program of democracy and human rights education in primary, secondary and tertiary schools of Bosnia and Herzegovina. http://www.civitas.ba/nastavni_planovi/index.php
- ^Brabeck, K. (2001). Justification for and implementation of peace education. Peace and Conflict: Journal of Peace Psychology, 7, 85-87.
- ^Swee-Hin Toh. 1997. "Education for Peace: Towards a Millennium of Well-Being". Paper for the Working Document of the International Conference on Culture of Peace and Governance (Maputo, Mozambique, 1–4 September 1997)
- ^Parlevliet, M. (n.d.). Quoted in Pitts, D. (2002). Human rights education in diverse, developing nations: A case in point – South Africa. Issues of Democracy, 7 (March). Retrieved January 12, 2003, from http://usinfo.state.gov/journals/itdhr/0302/ijde/pitts1.htm
- ^Kevin Kester. 2008. Developing peace education programs: Beyond ethnocentrism and violence. Peace Prints, 1(1), 37-64.
- ^Danesh, H. B. (2006). Towards an integrative theory of peace education. Journal of Peace Education, 3(1), 55–78.
Danesh, H. B. (2007). Education for peace: The pedagogy of civilization. In Z. Beckerman & C. McGlynn (Eds.), Addressing ethnic conflict through peace education: International perspectives. New York: Palgrave Macmillan.
Danesh, H. B. (2008a). Creating a culture of healing in schools and communities: An integrative approach to prevention and amelioration of violence-induced conditions, Journal of Community Psychology.
Danesh, H. B. (2008b). The education for peace integrated curriculum: Concepts, contents, effi cacy. Journal of Peace Education.
Danesh, H. B., & Clarke-Habibi, S. (2007). Education for peace curriculum manual: A conceptual and practical guide. EFP-International Press.
Danesh, H. B., & Danesh, R. P. (2002a). A consultative conflict resolution model: Beyond alternative dispute resolution. International Journal of Peace Studies, 7(2), 17–33.
Danesh, H. B., & Danesh, R. P. (2002b). Has conflict resolution grown up? Toward a new model of decision making and conflict resolution. International Journal of Peace Studies, 7(1), 59–76.
Danesh, H. B., & Danesh, R. P. (2004). Conflict-free conflict resolution (CFCR): Process and methodology. Peace and Conflict Studies, 11(2), 55–84.
- ^Salomon, G. (2004). "Comment: what is peace education?" Journal of Peace Education, 1:1, 123-127.
- ^Mac Ginty, R. & Richmond, O. (2007). "Myth or Reality: Opposing Views on the Liberal Peace and Post-War Reconstruction,", Global Society 21: 491-7
- ^Bajaj, M. (2008). Encyclopedia of Peace Education. Charlotte: Information Age Publishing
- ^Bajaj, M. (2015). 'Pedagogies of Resistance' and critical peace education praxis. Journal of Peace Education Vol. 12(2): 154-166.
- ^Bajaj, M. & Hantzopooulos, M. (Eds) (2016). Introduction: Theory, Research, and Praxis of Peace Education in Peace Education: International Perspectives. New York: Bloomsbury (1-16).
- ^Trifonas, P. P. & Wright, B. (2013). "Introduction," in Critical Peace Education: Difficult Dialogues. New York: Springer, (xiii-xx).
- ^Standish, K. & Joyce, J (2017). (Forthcoming) Yogic Peace Education: Theory and Practice. Jefferson: McFarland and Company.
- ^Salomon, G. (2002). "The Nature of Peace Education: Not All Programs Are Created Equal" in G. Salomon and B. Nevo (eds.) Peace education: The concept, principles and practices in the world. Mahwah, NJ: Lawrence Erlbaum. Quoted in Nelson, Linden L. (2000). "Peace Education from a Psychological Perspective: Contributions of the Peace and Education Working Group of the American Psychological Association Div. 48."
- ^Clarke-Habibi, Sara. (2005) "Transforming Worldviews: The Case of Education for Peace in Bosnia and Herzegovina". Journal of Transformative Education, Vol. 3 No. 1, pp. 33-56.
- ^http://www.peace-ed-campaign.org/category/categories/news/ Global Campaign for Peace Education: News & Highlights
- ^http://culture-of-peace.info/vita/2011/journal_peace_education.html Education for a Culture of Peace: The Culture of Peace News Network as a Case Study
- ^http://cpnn-world.org/new/?p=6439 Where is Peace Education Taking Place?