Teacher/Group Leader Resource Guide
For
Making Peace Where I Live (MAPWIL)
A Forward: a letter to the teachers and leaders who may use this guide
This book has been developed as a practical contribution to the UN Year and
Decade for Education for Nonviolence and Peace. The intention is to provide 10
to 12 year-old youth with an opportunity to find people within the local
community who can offer diverse models of nonviolent conflict resolution and who
can share various local and cultural resources for peaceful ways of living.
The goals are:
1. to engage young people in learning the capacities required for the nonviolent
resolution of conflicts,
2. to make the peace-making traditions and resources of their own communities
visible to them, and
3. to help them learn skills relevant to their own contexts that are necessary
to live peace-making lives.
It will be important for teachers to set the stage for the reading of stories
and participating in activities by introducing the question to students -- what do
we think a peacemaker is? Students can give examples from their own reading and
lives, of things they have witnessed, and people whom they feel have contributed
to peace. As the discussion deepens it is expected that the questions,
"What do we mean by peace? What is a peacemaker?" will arise. The aim
of the discussion is not to provide direct answers to these questions but to
introduce the concepts briefly and then allow questions to simmer as the
material is read. Discussion can then follow each reading. It will be important
for teachers to remain open to questions and ideas that students have about
peace. There are many different conceptions of what it means to make peace.
Teachers need to do some thinking beforehand about their own ideas.
Some questions to consider: Does peace mean the absence of war?
Can war ever contribute to peacemaking? Does making peace mean to pacify?
Does peace mean the absence of conflict? What does it mean to be a conscientious
objector to war? Is it ever OK to use violence to stop conflict? What is the
meaning of nonviolence? The idea is not to have all the answers but to remain
open to the questions, and, if necessary, acknowledge our lack of understanding.
Peace researchers themselves can't always agree on what it means to make peace!
It may help to understand how some peace researchers have classified various
ways of making peace. These include peacekeeping, peacemaking and peacebuilding.
Peacekeeping means to deploy strategies to prevent or diffuse violent situations
or situations in which there is the threat of violence. Examples include the use
of security guards in schools and, on a larger scale, the use of peacekeeping
forces of the United Nations to diffuse situations of intra-national or
international conflicts. To use peacemaking strategies means to teach the skills
of managing conflict, to prevent future violence and to promote the continued
use of such strategies. Examples include teaching students the skills of
mediation, including listening and problem-solving. Peacemaking also can include
events of compassion which contribute to a culture of peace. Locally this might
take the form of acts of community service. Globally peacemaking might be seen
in such programs as Habitat for Humanity in which the idea of peace through
service is paramount. A Quaker Program, Friends Peace Teams, has recently sent
an international team into Burundi to help rebuild a church and school which
were destroyed during the civil war in the 1990's. The group is working
alongside a Burundian team. The group is also participating in workshops
teaching the skills of nonviolence. These are examples of peacemaking.
Peacebuilding as a strategy has at its core the idea that the power of love is stronger
than that of anger and violence. If this is true, then education must at its
best prepare students to help create a world in which "lifeways, patterns
of belief, value and behavior...promote mutual well-being, equality, stewardship
and equitable sharing of the earth's resources among its members and with all
living beings. Such a world will have a culture of peace offering mutual
security for humankind and the living earth, with no need for violence… this
involves transforming our ways of viewing ourselves and others to recognize the
importance of healing and reconciliation and of care and compassion,
intrapersonally, interpersonally, in communities and globally." (Boulding,
2000) Programs such as Alternatives to Violence, introduced into prisons, and
Help Increase the Peace, a program for teenagers, both of which have at their
core the goal of transforming violence and conflict, are examples of peacebuilding programs.
Some people think of peace as simply the absence of war or the absence of
violence or conflict. This curriculum is based on a multi-faceted, positive view
of peace that includes respect and dignity for all persons, stewardship of our
resources, a striving toward justice and equality, and actions motivated by
love. We are expanding our understanding of peace all the time and we hope that
the young people and adults who use this guide will contribute their discoveries
and insights to this important and exciting conversation.
Thus it is hoped that through hearing stories about peacemakers and through
doing actual oral history, interviewing those who have in some way contributed
to peace, young people will gain an appreciation of the breadth and depth of
ways of making peace. The stories will reveal individuals who can speak to us
about peacemaking and peacebuilding, and how change comes about.
Skills
Young people will develop an increased capacity to use the following skills:
Listening is an important capacity:
Learning to listen, especially to those with whom we disagree
getting information and learning how listening empowers us
understanding what distracts us from listening
recognizing that careful listening will help to solve most conflicts
knowing that there are times when listening alone is not enough
Interviewing:
paraphrasing what someone says to show understanding
asking for more information when not understanding
learning to really pay attention
Observing: Learning how to be more receptive to others' ideas and
experiences by watching and talking about how others do interviews.
Imaging the future: Imagining things never experienced.
Reframing: Restating what is said in a neutral, objective or even positive
way.
Conflict Resolution: Figuring out what to do when two or more people
disagree about a situation.
Standards/Expectations
Communication
Students listen actively and respond to communication by asking clarifying
questions, restating, responding through discussion.
Students critique what they have heard: observe, describe, extend, interpret,
and make connections.
Problem Solving
Students ask reflective questions that connect new ideas to personal
experience.
Students seek information from reliable sources; evaluate approaches for
effectiveness; find meaning in patterns and connections.
Personal and Social Responsibility
Students interact respectfully with others, including those with whom they
have differences.
History
Students examine specific events, make general observations about human
behavior, and apply these observations in proposing solutions to a similar
social problem.
Students recognize and evaluate the human tendencies to categorize,
romanticize or vilify individuals and groups through selected facts and
interpretations and analyze interpretations of events from the perspective of
various groups and evaluate the credibility of differing accounts.
ADDITIONAL INFORMATION FOR YOUTH PROJECT GUIDE
PART 1 Culture of Peace
For more information see:
In Boulding, Elise. Culture of Peace: The Hidden Side of History. Syracuse
University Press, 2000.
"Peace Culture: An Overview," pages 1 - 7, and
"New Partnerships -- Children and Adults," pages 139 - 158.
It is important to remember that the culture of peace is not about creating a
society in which there is no conflict. Being a peace builder does not mean that
we will not be involved in conflict. Conflict itself can be transformative and
is not necessarily to be avoided.
The peace movement began in the middle of the twentieth century believing that
peace meant the absence of war. Since that time, the definition of peace has
expanded to include issues of equity, sustainability and justice for all.
Nonviolence is more than the absence of violence; it includes all of the above
concepts coupled with an intentionality based on reconciliation, healing and
love.
PART 2 The 200 Year Present
In Boulding, Elise. Culture of Peace: The Hidden Side of History. Syracuse
University Press, 2000.
"A Possible Future", pages 257 - 273
PART 3 Peacemaking Traditions
In this section we are giving young people an opportunity to learn a little
about local cultures around the world where peacemaking traditions occur. It
will be important to help them understand that these groups practice skills of
peacemaking, often within a larger culture which may include much conflict and
war. These stories can help young people realize there can be islands or
cultures of peace right near home. This section will help guide them toward
beginning to consider peacemakers in your area they might want to interview.
PART 4 Peacemakers in My Community
Conducting Oral History Interviews with Local Peacemakers and Peacebuilders.
Introduction
The purpose of this part of the project is for young people to seek out and
learn from the people in their own community who are engaged in creating and
strengthening a culture of peace. The stories they gather may be shared in ways
that celebrate and strengthen local peacemakers, enhance young people's
understanding of and commitment to peaceful ways of living, and make the unique
peacemaking practices of their own region available to other young people in
communities around the world.
The importance of listening
Oral history is an excellent methodology for the study of peace culture because
the process of the inquiry in itself can embody the values and capacities
required to live peaceful lives. This is especially true because to gather a
person's life story requires us to listen. And if we truly want to understand a
person - in other words, if we want to help them tell the stories they need and
want to tell in ways that allow us in to their feelings and their decisions - we
must listen eagerly, attentively and respectfully.
Conducting oral history interviews AND living peacefully in relationship with
people who are different from us require the ability to suspend one's own point
of view long enough to enter in to a different perspective. Of course, the
ability to listen in this way is difficult for many of us - it depends on our
emotional maturity, the level of stress in our lives, as well as our
temperament. For these reasons, we encourage teachers and leaders to place a
high value on exposing young people to attentive and respectful listening,
encouraging them to practice, but to refrain from having unrealistically high
expectations. One excellent way for young people to acquire the capacity to
listen attentively is for them to be listened to by others. They can also
observe model interviews and discuss both the attitudes and the techniques that
allow people to feel heard.
Relevant cultural differences
Stories are shared in different ways in different cultures. In some cultures,
maintaining eye contact is a sign of interest and respect; in other cultures,
eye contact (especially between young and old, or between women and men) can be
interpreted as a sign of disrespect. In some communities, stories are shared in
group settings, perhaps in certain locations or at certain times of the day,
week or year; in other communities, the kind of personal, intimate story that we
can learn most from might most likely be shared in a one-to-one conversation.
The teacher or leader of the project should work with the students or
participants of the project to design a process that builds on local traditions.
Scope of the project
Depending on the resources available, the participants' learning might actually
be enhanced by a project of more modest scope, especially if this is the first
attempt at carrying out an oral history project with your class or group. It is
helpful to remember that students learn a great deal from preparing for the
interviews and reflecting on the stories. If you are swamped with too many
logistics and too much material, it will be difficult to give each person's
story the attention it warrants.
It might be useful to engage every class in your school in conducting just ONE
oral history interview, for instance, and then creating together an anthology of
all of the stories collected. Or you might think of this as a multi-year
project, so that over the course of the decade you and your students will
interview 100 peacebuilders, but only ten in any given year.
Structuring support
Many teachers and group leaders who have organized oral history projects have
found it very helpful to have a small team of volunteers. These people can help
with logistical arrangements such as scheduling and transportation, or can help
students transcribe tape recorded interviews. You might be able to enlist such
help from the students' parents, school administrators, high school or college
interns, or older people in your community.
Design of the project
There are many possible ways to structure the oral history component of
"Making Peace Where I Live." Decisions will need to be made about
several aspects, including:
- How many people to interview
- Who to interview
- What questions to ask
- Whether the interviews will be conducted by individuals, teams, or the group
as a whole
- Whether the interviews will be tape recorded, videotaped, or documented in
writing and drawing
- How the stories gathered in the interviews will be interpreted and shared
with others, including whether you will create a book, exhibit, play, archive,
quilt, slide show, website, radio show, etc.
You may wish to make some of these decisions on your own, and you may wish to
involve students or participants in making some of these decisions as well. In
general, young people are more motivated to carry out projects they have
participated in designing.
Context
There are certain questions that you will want to think through, either on your
own or with the young people who will be conducting the interviews, or both.
Most importantly, you will want to consider the context of your own community.
You will want to consider, for instance, the different religious, cultural and
ethnic groups that comprise your community, and give attention to people and
organizations working for peace in each of the different segments of your
community. In this regard, it will be important to consider the overt and latent
conflicts within your own community, so that your project doesn't exacerbate any
problems by, for instance, ignoring any important groups or celebrating someone
whose work may be perceived negatively by groups on one side of a conflict.
It is also possible that groups that may be alienated from each other might come
together in the context of an oral history project undertaken by young people.
It might be important to seek endorsements or nominations for people to
interview from key community leaders.
It will also help you to think through the resources available in your
school, organization or community. Can you borrow equipment from local radio
stations, libraries or schools? Is there a local gallery that could exhibit
students' artwork related to the stories they hear? Are there photographers or
muralists or storytellers within the school community who could assist the
students in shaping the stories they hear into compelling presentations?
The safety and privacy of the people telling the stories should be of paramount
importance. For this reason, it is always a good idea to allow people to review
any transcripts or edited versions of the stories they have told before making
such stories available to the public. It is also important to ask people whose
stories will be made public to indicate in writing their willingness to have
their stories used for educational purposes.
Audiences and Formats
The young people themselves are a primary audience for the stories they hear and
the presentations they make. And the peacemakers are another important audience,
as they derive energy from seeing their own work celebrated and reflected to the
community as a whole. But there may be other audiences, as well, including:
- younger children in your own community
- young people in different regions around the world
- the families of the student participants and the peacebuilders
- local dignitaries
As you think about how to present the stories that are gathered from the
peacebuilders, keeping in mind the audiences you hope to reach will help you
create presentations that are accessible and engaging for the groups you wish to
reach. In this regard, it is important to consider the different languages
spoken and different channels (radio, internet, local library exhibits,
gatherings in religious institutions) through which people might receive stories
and related programs.
Activity 6:
It would be an interesting opportunity to have the young people with whom you are working develop a permission form after some discussion about why they need to have their
peacemaker sign one.
PART 5 Local to Global: The United Nations
PART 6 Making Goals and Evaluation
Peacemaking and Peacebuilding Roles
In this section we will attempt to
help students understand more fully how they can be peacemakers and
peacebuilders. One way to supplement the activities in the MAPWIL curriculum is to outline for students ten roles by for community peacemakers. The purpose is
to help make these concepts a bit more concrete for students so they may begin
to see how peacemaking can relate to their own lives. Understanding these roles
will also help students when they begin the process of interviewing peacemakers
in their communities. They may find these individuals playing one or more of the
roles. Students will hopefully begin to see themselves as having the capacity to
play them as well.
Materials in this section are based on Getting to Peace, by William Ury,
Viking, 1999. Teachers need to familiarize themselves with the concepts Ury
outlines. His basic premise is that there is a third side to conflicts, not
merely the two protagonists. Ury stresses the role of committed bystanders,
individuals who help to transform conflicts by their willingness to help, to
become involved, and by their willingness to witness for justice. These
individuals, making up caring communities, are crucial to the task of
peacemaking and peacebuilding.
Preventing Conflicts
Understanding that conflicts often arise over frustrated needs and lack of
skills in communication, listening and dialogue, the roles of provider, teacher
and bridge-builder address these issues.
A Provider is someone who gives security, food, love and respect. Here is a
question for young people: have you ever helped someone by recognizing something
that they needed and then provided it for them, like sharing your sandwich if
your friend forgot his or her lunch? If so, then you have been a provider.
Examples of being a provider are helping out in a shelter for the homeless or
telling someone you love them. Many conflicts occur because people fear losing
respect from others. Providers provide affirmation, such as telling someone you
think is a good listener that you really admire the way he or she listens to
other people.
A Teacher is someone who teaches the skills of getting along and serves as a
role model for others. A teacher helps to teach the skills of caring,
communication and conflict resolution. By sharing stories of their own lives,
they open up others' eyes to alternative ways of caring and being. For the young
person: you have been a teacher if you have helped someone learn the skills of
getting along with others. An example would be suggesting to a friend that they
try and understand another person's point of view.
A Bridge Builder is someone who helps both sides of a conflict come together
and try to understand each other. They help cross the "bridge" of
misunderstanding which separates people. This includes lots of good listening on
both sides. If you have ever tried to help two friends or family members who are
quarrelling, you have been a bridge builder as you tried to help them understand
each other.
Resolving Conflicts
Helping to transform conflict into reconciliation involving conflicting
interests, disputed rights, unequal power and injured relationships are roles
played by the mediator, the arbiter, the equalizer and the healer.
A Mediator is someone who, like a bridge builder, tries to get people to
understand each other. A mediator plays a special role in not telling others
what they should do, but helps them come up with their own solutions to the
conflict. The mediator gets both sides to tell their story and helps them hear
each other. The mediator does not take sides. If you have tried to help two or
more people quarrelling and have not taken sides and helped them hear each
other, you have been a mediator. Nelson Mandela of South Africa has played a
mediator's role in trying to help the sides in a war in his neighboring country
of Burundi sit down and talk with one another. Being a mediator is hard work.
An Arbitrator gets people in a conflict together but in this instance the
arbitrator decides on a good solution based on the evidence. This kind of
peacemaking helps when one person or group in a conflict has more power than
another. The arbitrator should always seek a solution that is just to both
sides. Both sides have to agree to live by the decision of the arbitrator.
An Equalizer helps in a conflict by supporting the weaker party or person and
sometimes will engage others in a community to rectify some injustice done to
others. An equalizer helps bring about a sharing of power in a conflict. This
role also includes people who speak out against people hurting others. If you
have ever spoken out about an unjust situation, you have been an equalizer. If
you have written to a local paper about something you believe is wrong, you have
been an equalizer. If you have protected someone from a more powerful foe, you
have been an equalizer. Also equalizers sometimes will stand between two foes to
nonviolently stop a conflict.
A Healer helps people in conflict share their feelings and take
responsibility for their part in the fight. A healer brings "love to the
table" and helps parties reach reconciliation. You have been a healer if
you have helped two or more people in conflict share openly their feelings,
maybe their tears, and their own part in how the conflict came to be. Sometimes
people will express remorse and are sorry for the hurt they have caused to the
other person or side. In some parts of the world there are Truth Commissions
going on, which bring victims and those who have hurt them together. Those who
have committed abuses against others can hear the other side, as can the
victims. It often helps for the victims to hear others say that they are sorry
for what they have done. Healers help people speak "from their heart".
Containing Conflict
Containers of conflict seek to pay attention to conflict, setting limits on
fighting and providing protection to warring and conflicting parties. This
includes the roles of witness, referee and peacekeeper.
A Witness helps reduce violence and injustice by paying attention, acting as
a witness and energizing the community (can be a global community) to take
action. Human Rights Watch, an international nongovernmental organization, often
will go into places where war is going on and document human rights abuses. If
you have helped friends avoid fighting by just being there, you have been a
witness. Their knowing you were there has prevented them from starting a severe
conflict. You have been a witness if you have tried to organize activities to
improve your community or your world. An example might be starting a recycling
club or organizing a food drive to feed hungry people.
A Referee helps people who are fighting establish fair rules or "codes
of conduct". The International Red Cross has established a code for the
treatment of civilians in countries that are experiencing war. If you have set
rules for younger siblings or friends that are fighting about what is fair and
what is not, you have been a referee.
A Peacekeeper intervenes to stop friends from fighting. The United Nations
sends peacekeeping troops into warring countries to help stop the fighting. If
you have intervened to stop friends or siblings from fighting, you have been a
peacekeeper. Police often serve in the role of peacekeepers. Peacekeepers help
to keep violence from getting worse.
Students will understand that there is much overlap in these roles. One can
be both a healer and a mediator, for example. Students can begin to discuss how
they themselves may have played one or more of these roles in their own lives
and also think about the people they interviewed and the roles they might have
played in their peacemaking and peacebuilding. The idea is to encourage young
people to consider how they can continue to work for peace in ways that relate
to their everyday lives."
BIBLIOGRAPHY AND RESOURCES
Background Information on a Culture of Peace
Boulding, Elise. Cultures of Peace: The Hidden Side of History, Syracuse University Press, 2000.
Boulding, Elise. "Peace Culture," in Encyclopedia of Violence and Culture, Ed. By Lester Kurtz, Academic Press, pps 653-667.
Boulding, Elise. "Toward a Culture of Peace in the 21st Century," Peacework, January 1996.
Fellowship of Reconciliation. "Decade for a Culture of Peace and Nonviolence for the Children of the World," Fellowship Magazine, Publication of the Fellowship of Reconciliation, Nyack, NY, May-June, 1999.
Minow, Martha. Between Vengeance and Forgiveness, Beacon Press, 1998.
Ury, William. Getting to Peace, Viking, 1999.
Children's Literature
Big Book for Peace, ed. by A. Durell and M. Sacks. Many well-know authors with stories, some based on actual events, of ways to make peace, stop fighting, cooperation, sharing, conscientious objection, greed, social justice, civil disobedience, environmental equity and social activism. Included are stories by Steven Kellogg, great introduction and encourages students to use their own creativity to work for peace. Could be used in many ways, integrated into lessons. Works by Lowry, Maurice Sendak, et al, published by Dutton's Children's Books, New York, 1990.
Peace Tales: World Folktales to Talk About, by Margaret R. MacDonald, Linnet Books, Hamden, CT, 1992. 34 folk tales from around the world which get us to think about things that lead to war and those that lead to peace such as the king who spills honey and says it is not his problem and monkeys who blindly follow
their leader. Written by a folklorist, storyteller and children's librarian. Has list of recommended books about peace in back of book.
Peace Begins with You, by Katherine Scholes, published by Sierra Club Books, Little, Brown and Co. San Francisco, 1989. Talks about the concept of peace and what it is, taking into account many of the ideas outlined in UNESCO. Focus on "enough for everybody" and concept of fairness, that conflicts do happen and sometimes working for peace means beginning a conflict in speaking up. Ends with "how to's".
Teaching Resources
Teaching Peace, by Ruth Fletcher, Harper and Row, San Francisco, 1986. Excellent resource which ties in nicely with concepts in UNESCO's action plan. Includes learning about conflict and conflict resolution, structural violence, biographies of peacebuilders such as Gandhi and King, cooperation, sustainability, global living, peace and nuclear war. Easily copied activities and worksheets included (I have included some samples in this packet).
Hands Around the World. 365 Creative Ways to Encourage Cultural Awareness and Global Respect, by Susan Milord, Williamson Publishing, Charlotte, VT, 1992@ (I have contacted them by email. No reply so far). Daily activities including cultural traditions from around the world. Purpose seems to be to lay grounding that all children have same joys, fears and frustrations the world over and to point to families as anchors, and that everywhere young people hope to work for peace. Good ways to learn about and develop appreciation for other cultures.
Learning the Skills of Peacemaking, by Naomi Drew, Jalmar Press, Rolling Hills Estates, CA, 1987. Excellent resource book filled with all sorts of activities grouped under the following themes: "Peace Begins with Me," "Integrating Peacemaking Into Our Lives," and "Exploring Our Roots and Connectedness." Basically
deals a lot with the concept of peace and what it is. Excellent bibliography at the end lists children's books and resources for educators and parents and organizations.
A handy resource for school-wide approach to peace studies as well as for extending the MAPWIL project.
The Friendly Classroom for a Small Planet, by Priscilla Prutzman, et al, published by the Children's Creative Response to Conflict, a program of the Fellowship of Reconciliation, Nyack, New York, New Society Publishers, Philadelphia, 1988. This group originated the concepts involved in teaching conflict resolution to children as an outgrowth of a Quaker program. Basic themes in the book are around cooperation, affirmation, communication and community building, the components of conflict resolution. Lots of activities in each area.
A Manual on Nonviolence and Children, by Stephanie Judson and the Friends Committee on Nonviolence and Children, Philadelphia Yearly Meeting of the Religious Society of Friends, New Society Publishers, 1984. Along with CCRC, pioneers in the field. (may be out of print?) Along with same themes as CCRC book, they talk about the need to empower children to solve problems. Lots of activities.
Creative Conflict Resolution -- More than 200 Activities for Keeping Peace in the Classroom, by William Kriedler, Educators for Social Responsibility, Scott, Foresman, Glenview, IL, 1984. Activities getting at root causes of conflict, dealing with problem solving, anger management, tolerance, lots of worksheets. ESR is an excellent resource.
Elementary Perspectives: Teaching Concepts of Peace and Conflict, by William Kreidler, ESR, Cambridge, MA, 1990. Builds on previous book with more on the concept of peace, human rights, actually talks about enemies and what to do with them and ends with visioning of peace activities.
Peace Porridge One: Kids as Peacemakers, by Teddy Milne, Piftenbruach Press, Northampton, MA 1987. Written and published by Milner, a Quaker, it is chock full of thoughts and ideas on making peace, written for young people. She begins with "First Steps", chapters with titles such as "Being Sure," "Keeping Perspective," "Fear," "What Pacifism Isn't," and "Why People Don't Listen." She goes on to describe projects and activities young people can do to build peace.
The Kids' Guide to Social Action, by Barbara Lewis, et al: Free Spirit Press, Minneapolis, MN 1998. A wonderful guide to practical civics, featuring real stories about youth. Provides step-by-step how to guides and creative ideas to invove children in the community. Emphasizes activies in the USA, but applicable anywhere. (Annotation from Reconciliation International, January - February 2000).
Teaching Human Rights, The United Nations, 1989. Recommended for teachers in both primary and secondary schools, available at the Wilmington College Peace Resource Center, Wilmington, Ohio. prc@wilmington.edu
Just a Dream by Chris VanAllsburg, Houghton-Mifflin, 1990. About sustainability and environmental awareness. Available at Wilmington College Peace Resource Center.
On the Wings of Peace, Clarion books, NY, 1995.
The Other Way to Listen, by Byrd Baylor.
Stories of Peacemakers
Sojourner Truth, by Edward B. Claflin, Barron's, 1987.
Lighting Candles in the Dark, by the Religious Education Committee of Friends General Conference, Religious Society of Friends, Philadelphia, 1992. Stories grouped under 5 headings, each reflecting certain values connected with peace: "Courage and Nonviolence," "Power of Love," "Acts of Loving Service," "Fairness and Equality," and "Belonging and Care for the Earth."
Justice Seekers, Peace Makers, by Michael True, Twenty-Third Publications, Mystic, CT, 1985. Though written for an adult audience, these 32 stories, short biographies of peacemakers, are worth sharing. Some are well-known, such as Dorothy Day, others are worth knowing about.
To Construct Peace: 30 More Justice Seekers, by Michael True, Twenty-Third Publications, Mystic, CT, 1992. More stories of peacemakers and justice seekers.
Anwar el-Sadat by Deborah Nodler Rosen, Children's Press, Chicago, 1986. While clearly not a pacifist, Sadat's role in the historic Camp David agreements is highlighted, following detailed biographical sketch of his life as leader in the Egyptian independence movement. Portrayed as a fearless risk taker who at times alienated Arabs in his work for peace with Israel. Good overview of history of Egypt.
Archbishop Tutu of South Africa, by Judith Bentley, Enslow Publishing, Hillside, NJ, 1988. Combines political history of South Africa with story of his personal and religious life. Written before many of the recent political changes, still worth reading.
Gandhi by Leonard E. Fisher, Athenaeum Books for Young Readers, Simon and Schuster, New York, 1995. Easy reading with interesting artistic renditions of Gandhi during various phases of his life, done in black and white. Good chronological overview with descriptions of South African and Indian historical periods with which Gandhi was connected.
Organizations Promoting Peace and Peace Education (still being researched):
United Nations
United Nations International Youth Summit
UNESCO
Oregon Peace Institute
1950 SW Sixth Ave., Portland OR 97201
Educators for Social Responsibility
23 Gardent St., Cambridge, MA 02138
www.esrnational.org
617-492-1764 or 1-800-370-2515
Union of International Organizations
Songs:
| Teaching Peace | |
| The Great Peace March | Holly Near |
| Singing for Our Lives | Holly Near |
| Harriet Tubman | Holly Near |
Websites:
For Gandhi: www.indiaParenting.com
International Fellowship of Reconciliation: www.ifor.org
UNESCO: Culture of Peace: www.unesco.org/iycp
COURAGE TO STAND UP: www.nationalgeographic.com/ngm/0002
Suggested Assessments (To Be Developed)
