Advances in religious and cultural studies (ARCS) book series, 2017
This article examines holistic, evolving aspects of nonviolence—as a goal and as the desired mean... more This article examines holistic, evolving aspects of nonviolence—as a goal and as the desired means for bringing about needed social-political change, whether in schools or society, along with important practitioners of nonviolence. It covers Gandhi's principled and spiritually-based nonviolence for collective social-political change (Part 1); a number of other nonviolence practitioners in the Gandhian tradition—from different countries and spiritual-religious traditions working for different goals in their respective countries (Part 2); strategic nonviolence of Gene Sharp and others (Part 3); and additional forms of working nonviolently within existing systems that have emerged since Gandhi's time (Part 4).
Concilium: Revista internacional de teología, 1999
Información del artículo Cruzando las fronteras: viajes espirituales en busca de lo sagrado. Resu... more Información del artículo Cruzando las fronteras: viajes espirituales en busca de lo sagrado. Resultados preliminares para una obra a base de entrevistas.
Community peace wheels are an effective tool for involving different sectors of the community in ... more Community peace wheels are an effective tool for involving different sectors of the community in the peace-building process. They facilitate the integration of community activities in the goal of creating cultures of peace in the community and around the world. This commentary provides examples of peace wheels, and discusses a Peace Convergence Process involving a peace wheel that took place in a Los Angeles, California, community in 2012 to illustrate how peace wheels can contribute to the peace-building process at the community level.IntroductionPromoting cultures of peace around the world involves a range of peace-building practices such as developing visions and goals for a peaceful society and the world, with nonviolence as the means used in bringing about needed associated socio-political change. An approach that has been developed to integrate community activities in the goal of creating cultures of peace is 'peace convergence processes' where the peace wheel is at its heart. Peace wheels are not widely known within the peace studies community, yet they are an effective tool for involving different sectors of the community in the peace-building process. This commentary provides examples of peace wheels, and discusses a Peace Convergence Process involving a peace wheel that took place in a Los Angeles, California, community in 2012 to illustrate how peace wheels can contribute to the peace-building process at the community level.Some Examples of Community Peace WheelsThe diagrammatic form of a peace wheel is a circle with a central hub that is divided into different sectors. What is placed in the hub and the sectors varies according to circumstances. This section will discuss three different peace wheel examples to illustrate their variety, referring to those devised by Avon Mattison, Barbara Marx Hubbard, and Leland Stewart.Avon Mattison is President and Co-Founder of the group Pathways to Peace. In 1983, this group worked with the previous UN Assistant Secretary General, Robert Muller, to develop the Culture of Peace Initiative, including an annual International Day of Peace on 21 September of each year. Avon first developed a version of a community peace wheel with eight 'sectors', where she saw each sector as reflecting an aspect of the community necessary to create the 'pathways to peace'. Her eight sectors are science and technology, religious/spiritual teaching, environment, culture, government/law, education, economics/business and health/relationships.Another example of a peace wheel is that devised by Barbara Hubbard. Barbara Marx Hubbard is a very well known futurist and co-founder of The Foundation for Conscious Evolution, who also proposed the creation of a Peace Room in the White House as a counter to the War Room. She is also well known for doing Syn-Cons (or Synergistic Convergences), beginning in the 1980s, with alternate peace wheels being created at different times. Just one version is shown here as an example (see Diagram 1). Different goals can be placed at the centre of the hub depending on what the engaged persons would like to put there, and the sectors can be re-developed in relation to their chosen goal.In her peace wheel, the notions of Co-Creation 'Worldview' and Whole Systems Design' are at the centre of the hub, surrounded by the following twelve sectors: justice, health, spirituality, infrastructure, environment, media, governance, social relations, arts, economics, science and education.Barbara Hubbard's Syn-Con Process brought together people from all twelve sectors of her wheel. People from each sector could propose ideas and projects that would benefit the community. The Syn-Con would take place for several days and a newsletter announced ideas from each sector. To help the implementation of the ideas proposed, project idea proposers for each sector could note both 'needs' (what it needs from other sectors to implement its ideas and projects), as well as 'resources' (what it could provide to help other sectors/areas meet their needs for a project they were proposing). …
World affairs: The Journal of International Issues, 2011
The accuracy of the Content should not be relied upon and should be independently verified with p... more The accuracy of the Content should not be relied upon and should be independently verified with primary sources of information. Taylor and Francis shall not be liable for any losses, actions, claims, proceedings, demands, costs, expenses, damages, and other liabilities whatsoever or howsoever caused arising directly or indirectly in connection with, in relation to or arising out of the use of the Content. This article may be used for research, teaching, and private study purposes. Any substantial or systematic reproduction, redistribution, reselling, loan, sub-licensing, systematic supply, or distribution in any form to anyone is expressly forbidden.
World affairs: The Journal of International Issues, 2010
A number of factors will influence the future evolution of humanity, including how people view an... more A number of factors will influence the future evolution of humanity, including how people view and deal with change in general as well as the different models of the processes of evolution and change transforming our world and different substantive stages of evolution—in physical, biological, cultural, technological and consciousness areas. Additional factors will include “wild cards”; the emergence of increasingly diverse and complex system levels over time; the movement of humanity into space; military interests in space; the extinction of species and dangers to ecological systems; future energy sources; interspecies interaction; the eventual birth of “hybrid” offspring from humans and “alien” species; and the contributions of different cultural–religious traditions. Longer-term factors include the evolution of our solar system; the evolution and fate of the Universe itself and the possible evolution of consciousness to other dimensions of reality.
The future evolution of humanity is a huge topic. There are a number of factors that will influen... more The future evolution of humanity is a huge topic. There are a number of factors that will influence the future evolution of humanity, including how people view and deal with change in general; different models of the processes of evolution and change transforming our ...
There are a number of different definitions of culture, a few of which will be explored here. Fir... more There are a number of different definitions of culture, a few of which will be explored here. First, it must be noted that there are both narrow and broad definitions of culture. Narrow definitions focus on the arts-including literature, poetry, music, theatre, painting, dance, etc. Broader definitions-which are used in Anthropology and Intercultural Communication fields-include all our socially-learned behavior. Thus one Anthropological definition of culture is that it is "learned, shared, patterned behavior, as reflected in technology/tools, social organizations (including economic, political, social, religious, educational, family, and other organizations) and ideas/beliefs. " The key point is that culture is not something one is born with, but something that is learned after one is born; it is also passed down from one generation to the next. Culture is also shared by a group of people together, and all the different aspects of one's culture must somehow fit together into an overall pattern. Another definition of culture is "what gives meaning to life." A third definition of culture looks at deeper, hidden levels of meaning, in addition to surface-level, more apparent meanings. Here culture is defined as "common symbols, rituals and hero figures (visible), shared by a group of people, based on a set of values and underling assumptions about reality (hidden)." This definition is illustrated in Figure 1. Evolution of Tire Peace Concept-Especially in Western Peace Research: Six Stages The term "peace," like "culture", has a wide range of interpretations. This section outlines six broad categories of peace thinking that have emerged historically within Western peace research-especially over the past fifty years (since the end of World War 11). These six categories roughly correspond to the evolution of peace thinking in Western peace research. This does not Peace as Balance of Forces in the International System Quincy Wright (1941) modified this absence of war idea to suggest that peace was a dynamic balance involving political, social, cultural and technological factors, and that war occurred when this balance broke down. Wright argued that this balance of forces occurred in the international negative peace concept-the absence of war, did not include an inner or spiritual dimension. Peace of both sorts took place in the outer world and positive peace was a function of human social structures. Feminist theory, the fourth perspective defined above, broadened the positive peace concept to include micro structures, such as the family, as well as Galtung's macro structures, but for the most part it still emphasized elimination of the undesirable-such as war and wife beating. At the same time, however, there was an increasing emphasis on value positive thinking (stressing desirable alternatives, such as visualizing alternative futures as a part of the process of moving towards those futures-the work on imaging positive futures by Elise Boulding in the peace research community being an excellent example). An earlier paper (Smoker, 1981) discussed the extent to which peace research-as reflected in the pages of a defining journal, such as the Joumal of Peace Research-had focused ahnost entirely on negative concerns, such as how to avoid or control war, aggression, physical violence and structural violence. Since that article-which was part of a special issue of the Joumal of Peace Research on peace-the situation has not changed significantly. This has not been true in Futures Studies, where a focus not only on trends (negative and positive), but also on creating desirable, alternative futures, has contributed towards the development of both negative and positive conceptualizations. There is a sizable group of people within the Western futures community-but by no means all futurists-whose visioning of positive alternative futures is also based, at least in part, on a spiritual, holistic, perspective. The works of Barbara Marx Hubbard, Marilyn Ferguson, and Jean Houston-an outstanding group of women futurists-are particularly notable examples. The emergence of holistic peace paradigms in peace research-whether spiritual and/or environmental-has included an increasing emphasis on positive conceptions of peace. In part, this is because of our realization that, whatever our nationality, culture or religious tradition, we are all interconnected and interdependent. Viewed from space, planet Earth is a blue-green sphere, we cannot see national boundaries, but we can see the land and the water, ice caps, deserts and forests. The Earth is clearly a whole complex system, a living being perhaps. We as individuals and groups are but a part of the planet, as the planet itself is a part of the solar system, galaxy and universe. The new thinking, it can be argued, represents a return to wholeness, not in the sense of uniformity, but in the sense of complexity dynamically balanced in interaction, the whole as integrated synergy, syntigration. This mindset enables an appreciation of the interdependence of species in the global ecosystem, of particular cultural meanings in the context of the total global cultural system, and of particular faiths in the rich diversity of global religions. The whole is more than the sum of the parts, and the greater the variety of the parts, the richer the expression of the global whole.
Change is accelerating, with rapid and continuing advances in technology being among the leading ... more Change is accelerating, with rapid and continuing advances in technology being among the leading forces shaping human evolution today. This article examines eight distinct technologies impacting future human evolution and views of the future human, noting possible advantages and concerns related to each. Although other non-technological factors are equally crucial to any serious evaluation of humanity’s potential for evolution (discussed in other writings), this article focuses on infotech- and biotech-based transhumanist views, robotics and artificial intelligence, cybernetic enhancement, genetic engineering, the Internet as an externalized global brain, and the evolutionary consequences of space exploration and settlement—which all merit careful consideration.
In an increasingly interdependent world that includes great cultural, ethnic, racial, national, a... more In an increasingly interdependent world that includes great cultural, ethnic, racial, national, and religious diversity, it is imperative that we find ways to come together as a human family while still honoring and respecting our many diversities. In the nuclear age, and now the bioterrorism age, and in the wake of September 11, 2001, it is also imperative that we find ways to resolve our conflicts short of violence. The fields of intercultural communication and interreligious dialogue provide important tools to help people deal with all these diversities in more positive ways that increase understanding between people and can enrich people's lives. People must still resolve their conflict issues, but understanding other people's cultures, negotiating styles, and religions will prevent unnecessary misinterpretations of other people's behavior, which can exacerbate conflicts that already exist. This article is concerned with many positive approaches and tools for dealing with diversity from the fields of intercultural communication and interreligious dialogue as these pertain to creating more peaceful futures. It is a basic hypothesis of this article that a more peaceful future requires adoption, by people worldwide, of a dynamic, interdependent, complex (not homogenized) whole systems' worldview, which honors both our unity and interdependence, as well as our diversity-of races, ethnicities, cultures, nationalities, and religions.
This article notes how religions have been a force both for peace and nonviolence, as well as for... more This article notes how religions have been a force both for peace and nonviolence, as well as for conflict and violence historically, including today. It then explores the inner and outer aspects of religion, as well as the inner and outer aspects of peace, and how these relate to each other and the implications of both for future generations. As the above quotations indicate, almost all of the world’s religions, in their own sacred writings and scriptures, say that they support ‘peace’. Yet it is a known fact that war and violence have often been undertaken historically, as well as at present, in the name of religion. Yet religions profess to want peace. So what is ‘peace’? And how have religions historically helped to promote peace and how might they help create a more peaceful world in the twenty-first century – especially given the increased violence, terrorism, and war currently gripping the planet? These are a few of the questions that this article attempts to explore.
Contributions To Conflict Management, Peace Economics and Development, Sep 19, 2015
Abstract This chapter explores how the concept of ‘peace’ has evolved and broadened over time wit... more Abstract This chapter explores how the concept of ‘peace’ has evolved and broadened over time within the Peace Studies Field to include at least seven aspects (Part I), and how a somewhat parallel evolution has occurred within the field of Business Ethics, so that each of these seven aspects of peace has implications for business ethics (Part II). In Part I, peace is defined as different, evolving visions and goals necessary for creating a more peaceful society and world. These seven aspects of peace also build on each other, collectively creating a more holistic, integrative view of peace for the 21st century, along with the need for various forms of nonviolence for bringing about these needed visions and goals. Each of these seven aspects of peace can also be seen as being based on certain underlining principles. What is most interesting to see is that these underlying principles seem to also be at work in the evolution of business ethics, implying that humanity is indeed moving towards addressing evolving aspects of what must be addressed for creating a world that increasingly works for everyone. This is perhaps a surprising but quite significant discovery.
This article examines holistic, evolving aspects of nonviolence—as a goal and as the desired mean... more This article examines holistic, evolving aspects of nonviolence—as a goal and as the desired means for bringing about needed social-political change, whether in schools or society, along with important practitioners of nonviolence. It covers Gandhi's principled and spiritually-based nonviolence for collective social-political change (Part 1); a number of other nonviolence practitioners in the Gandhian tradition—from different countries and spiritual-religious traditions working for different goals in their respective countries (Part 2); strategic nonviolence of Gene Sharp and others (Part 3); and additional forms of working nonviolently within existing systems that have emerged since Gandhi's time (Part 4).
Editors' IntroductionThis issue of Social Alternatives is devoted to ending war and other rel... more Editors' IntroductionThis issue of Social Alternatives is devoted to ending war and other related forms of violence and to building structures and values that will strengthen peace. Its major theme embraces the notion of declaring Anzac Day, April 25th, 2015, the beginning of a 'Year of Peace'. The idea took root in the Anzac Day address delivered in 2014 by the late Governor Peter Underwood of Tasmania. His message was that 'until we find the truth (of what causes wars), we cannot begin to pay proper homage and respect to those who fought in that terrible conflict 100 years ago and to the many others who have subsequently fought in other wars.' Instead of glorifying war with the deeds of our soldiers 'enthusiastically and unflinchingly carrying the torch of freedom in the face of murderous enemy fire', we can best honour their sacrifices by embarking on studies to eliminate the custom of war and its practice of killing and being killed.The full address of the Governor, delivered from Hobart's cenotaph at last year's Anzac Day ceremony, appears as this issue's first article. It inspired a group of five former academics who have continued our long commitment to peace studies and action to respond to the Governor's call to be among those offering more than just 'remembrance and honour'. Two of us opted to focus on peace action at the community level. The other three turned to the Social Alternatives Collective with a proposal to edit a special peace issue in accordance with the spirit and process set out in the Governor's speech. Our proposal was supported enthusiastically by the Collective, so we contacted the Governor for his endorsement to publish the entire speech. He pointed out that his permission was not required since the address had become part of the public domain but he considered it thoughtful to have been asked. He said he was unfamiliar with the journal, so we told him it is widely available in university and government libraries. In a second exchange he indicated that he had found a copy and would now like to take out a yearly subscription.Sadly, that was the last time we had the opportunity to talk with this delightful and very approachable man. He died suddenly on 7 July, a month after surgery to remove a tumour. He had wanted the centenary year of the beginning of World War I in August 2014 to coincide with the launching of a Year of Peace. However, Social Alternatives was committed for the next two issues, so we prepared for a late January 2015 publication date. Supporting Governor Underwood's proposal for the Year of Peace we focused the publication of this issue towards the centenary of the landing at Anzac Cove on 25th April, 1915.Governor Underwood called for the establishment of an ANZAC 'centre for the study of peace, conflict and war'. Along the same lines, he declared that 'some of the millions of dollars that will be spent on the "Anzac Festival" should be diverted to support for the University of Sydney's Centre for Peace and Conflict Studies'. He clearly recognised the value of strengthening existing peace centres, establishing new ones, and introducing peace studies in universities and schools as well as peace methods in the communities. These comprise long-term and effective ways to create the peaceful society he envisaged as the true outcome of national sacrifice in World War I and subsequent wars.There are also a host of critical immediate issues to be dealt with. These include the impacts of fundamentalist-inspired terrorist acts such as the lone-wolf murders in Sydney's Martin Place on 16 December, 2014, the expansion of the arms trade, the rising of the mean world temperature toward the critical tipping point of a 3.6 degrees increase and the ongoing violence and discrimination against women around the world. It is sobering to bear in mind the imminent dangers of nuclear war that can end all human hopes of survival. The symbolic indicator of the Doomsday Clock was set by the Science and Security Board of the Bulletin of Atomic Scientists on 14 January, 2014 at three minutes to midnight suggesting, according to the Board, that 'the risk of civilisation-threatening technological catastrophe remains high'. …
The future evolution of humanity is a huge topic. There are a number of factors that will influen... more The future evolution of humanity is a huge topic. There are a number of factors that will influence the future evolution of humanity, including how people view and deal with change in general; different models of the processes of evolution and change transforming our world, and different substantive stages of evolution-in physical, biological, cultural, technological, and consciousness areas- which it is argued all work through us as human beings and will influence our ongoing evolution. For more on the process and substance of evolution in different areas, see Groff (2005a), which is a good companion piece to this article. Additional nearer and middle term factors influencing future human evolution include: negative trends and dangers (including global megacrisis issues and dangers of nuclear and other types of warfare), positive breakthroughs and opportunities (including breakthroughs in many areas of technology-all with important societal implications, and social innovations), un...
Advances in religious and cultural studies (ARCS) book series, 2017
This article examines holistic, evolving aspects of nonviolence—as a goal and as the desired mean... more This article examines holistic, evolving aspects of nonviolence—as a goal and as the desired means for bringing about needed social-political change, whether in schools or society, along with important practitioners of nonviolence. It covers Gandhi's principled and spiritually-based nonviolence for collective social-political change (Part 1); a number of other nonviolence practitioners in the Gandhian tradition—from different countries and spiritual-religious traditions working for different goals in their respective countries (Part 2); strategic nonviolence of Gene Sharp and others (Part 3); and additional forms of working nonviolently within existing systems that have emerged since Gandhi's time (Part 4).
Concilium: Revista internacional de teología, 1999
Información del artículo Cruzando las fronteras: viajes espirituales en busca de lo sagrado. Resu... more Información del artículo Cruzando las fronteras: viajes espirituales en busca de lo sagrado. Resultados preliminares para una obra a base de entrevistas.
Community peace wheels are an effective tool for involving different sectors of the community in ... more Community peace wheels are an effective tool for involving different sectors of the community in the peace-building process. They facilitate the integration of community activities in the goal of creating cultures of peace in the community and around the world. This commentary provides examples of peace wheels, and discusses a Peace Convergence Process involving a peace wheel that took place in a Los Angeles, California, community in 2012 to illustrate how peace wheels can contribute to the peace-building process at the community level.IntroductionPromoting cultures of peace around the world involves a range of peace-building practices such as developing visions and goals for a peaceful society and the world, with nonviolence as the means used in bringing about needed associated socio-political change. An approach that has been developed to integrate community activities in the goal of creating cultures of peace is 'peace convergence processes' where the peace wheel is at its heart. Peace wheels are not widely known within the peace studies community, yet they are an effective tool for involving different sectors of the community in the peace-building process. This commentary provides examples of peace wheels, and discusses a Peace Convergence Process involving a peace wheel that took place in a Los Angeles, California, community in 2012 to illustrate how peace wheels can contribute to the peace-building process at the community level.Some Examples of Community Peace WheelsThe diagrammatic form of a peace wheel is a circle with a central hub that is divided into different sectors. What is placed in the hub and the sectors varies according to circumstances. This section will discuss three different peace wheel examples to illustrate their variety, referring to those devised by Avon Mattison, Barbara Marx Hubbard, and Leland Stewart.Avon Mattison is President and Co-Founder of the group Pathways to Peace. In 1983, this group worked with the previous UN Assistant Secretary General, Robert Muller, to develop the Culture of Peace Initiative, including an annual International Day of Peace on 21 September of each year. Avon first developed a version of a community peace wheel with eight 'sectors', where she saw each sector as reflecting an aspect of the community necessary to create the 'pathways to peace'. Her eight sectors are science and technology, religious/spiritual teaching, environment, culture, government/law, education, economics/business and health/relationships.Another example of a peace wheel is that devised by Barbara Hubbard. Barbara Marx Hubbard is a very well known futurist and co-founder of The Foundation for Conscious Evolution, who also proposed the creation of a Peace Room in the White House as a counter to the War Room. She is also well known for doing Syn-Cons (or Synergistic Convergences), beginning in the 1980s, with alternate peace wheels being created at different times. Just one version is shown here as an example (see Diagram 1). Different goals can be placed at the centre of the hub depending on what the engaged persons would like to put there, and the sectors can be re-developed in relation to their chosen goal.In her peace wheel, the notions of Co-Creation 'Worldview' and Whole Systems Design' are at the centre of the hub, surrounded by the following twelve sectors: justice, health, spirituality, infrastructure, environment, media, governance, social relations, arts, economics, science and education.Barbara Hubbard's Syn-Con Process brought together people from all twelve sectors of her wheel. People from each sector could propose ideas and projects that would benefit the community. The Syn-Con would take place for several days and a newsletter announced ideas from each sector. To help the implementation of the ideas proposed, project idea proposers for each sector could note both 'needs' (what it needs from other sectors to implement its ideas and projects), as well as 'resources' (what it could provide to help other sectors/areas meet their needs for a project they were proposing). …
World affairs: The Journal of International Issues, 2011
The accuracy of the Content should not be relied upon and should be independently verified with p... more The accuracy of the Content should not be relied upon and should be independently verified with primary sources of information. Taylor and Francis shall not be liable for any losses, actions, claims, proceedings, demands, costs, expenses, damages, and other liabilities whatsoever or howsoever caused arising directly or indirectly in connection with, in relation to or arising out of the use of the Content. This article may be used for research, teaching, and private study purposes. Any substantial or systematic reproduction, redistribution, reselling, loan, sub-licensing, systematic supply, or distribution in any form to anyone is expressly forbidden.
World affairs: The Journal of International Issues, 2010
A number of factors will influence the future evolution of humanity, including how people view an... more A number of factors will influence the future evolution of humanity, including how people view and deal with change in general as well as the different models of the processes of evolution and change transforming our world and different substantive stages of evolution—in physical, biological, cultural, technological and consciousness areas. Additional factors will include “wild cards”; the emergence of increasingly diverse and complex system levels over time; the movement of humanity into space; military interests in space; the extinction of species and dangers to ecological systems; future energy sources; interspecies interaction; the eventual birth of “hybrid” offspring from humans and “alien” species; and the contributions of different cultural–religious traditions. Longer-term factors include the evolution of our solar system; the evolution and fate of the Universe itself and the possible evolution of consciousness to other dimensions of reality.
The future evolution of humanity is a huge topic. There are a number of factors that will influen... more The future evolution of humanity is a huge topic. There are a number of factors that will influence the future evolution of humanity, including how people view and deal with change in general; different models of the processes of evolution and change transforming our ...
There are a number of different definitions of culture, a few of which will be explored here. Fir... more There are a number of different definitions of culture, a few of which will be explored here. First, it must be noted that there are both narrow and broad definitions of culture. Narrow definitions focus on the arts-including literature, poetry, music, theatre, painting, dance, etc. Broader definitions-which are used in Anthropology and Intercultural Communication fields-include all our socially-learned behavior. Thus one Anthropological definition of culture is that it is "learned, shared, patterned behavior, as reflected in technology/tools, social organizations (including economic, political, social, religious, educational, family, and other organizations) and ideas/beliefs. " The key point is that culture is not something one is born with, but something that is learned after one is born; it is also passed down from one generation to the next. Culture is also shared by a group of people together, and all the different aspects of one's culture must somehow fit together into an overall pattern. Another definition of culture is "what gives meaning to life." A third definition of culture looks at deeper, hidden levels of meaning, in addition to surface-level, more apparent meanings. Here culture is defined as "common symbols, rituals and hero figures (visible), shared by a group of people, based on a set of values and underling assumptions about reality (hidden)." This definition is illustrated in Figure 1. Evolution of Tire Peace Concept-Especially in Western Peace Research: Six Stages The term "peace," like "culture", has a wide range of interpretations. This section outlines six broad categories of peace thinking that have emerged historically within Western peace research-especially over the past fifty years (since the end of World War 11). These six categories roughly correspond to the evolution of peace thinking in Western peace research. This does not Peace as Balance of Forces in the International System Quincy Wright (1941) modified this absence of war idea to suggest that peace was a dynamic balance involving political, social, cultural and technological factors, and that war occurred when this balance broke down. Wright argued that this balance of forces occurred in the international negative peace concept-the absence of war, did not include an inner or spiritual dimension. Peace of both sorts took place in the outer world and positive peace was a function of human social structures. Feminist theory, the fourth perspective defined above, broadened the positive peace concept to include micro structures, such as the family, as well as Galtung's macro structures, but for the most part it still emphasized elimination of the undesirable-such as war and wife beating. At the same time, however, there was an increasing emphasis on value positive thinking (stressing desirable alternatives, such as visualizing alternative futures as a part of the process of moving towards those futures-the work on imaging positive futures by Elise Boulding in the peace research community being an excellent example). An earlier paper (Smoker, 1981) discussed the extent to which peace research-as reflected in the pages of a defining journal, such as the Joumal of Peace Research-had focused ahnost entirely on negative concerns, such as how to avoid or control war, aggression, physical violence and structural violence. Since that article-which was part of a special issue of the Joumal of Peace Research on peace-the situation has not changed significantly. This has not been true in Futures Studies, where a focus not only on trends (negative and positive), but also on creating desirable, alternative futures, has contributed towards the development of both negative and positive conceptualizations. There is a sizable group of people within the Western futures community-but by no means all futurists-whose visioning of positive alternative futures is also based, at least in part, on a spiritual, holistic, perspective. The works of Barbara Marx Hubbard, Marilyn Ferguson, and Jean Houston-an outstanding group of women futurists-are particularly notable examples. The emergence of holistic peace paradigms in peace research-whether spiritual and/or environmental-has included an increasing emphasis on positive conceptions of peace. In part, this is because of our realization that, whatever our nationality, culture or religious tradition, we are all interconnected and interdependent. Viewed from space, planet Earth is a blue-green sphere, we cannot see national boundaries, but we can see the land and the water, ice caps, deserts and forests. The Earth is clearly a whole complex system, a living being perhaps. We as individuals and groups are but a part of the planet, as the planet itself is a part of the solar system, galaxy and universe. The new thinking, it can be argued, represents a return to wholeness, not in the sense of uniformity, but in the sense of complexity dynamically balanced in interaction, the whole as integrated synergy, syntigration. This mindset enables an appreciation of the interdependence of species in the global ecosystem, of particular cultural meanings in the context of the total global cultural system, and of particular faiths in the rich diversity of global religions. The whole is more than the sum of the parts, and the greater the variety of the parts, the richer the expression of the global whole.
Change is accelerating, with rapid and continuing advances in technology being among the leading ... more Change is accelerating, with rapid and continuing advances in technology being among the leading forces shaping human evolution today. This article examines eight distinct technologies impacting future human evolution and views of the future human, noting possible advantages and concerns related to each. Although other non-technological factors are equally crucial to any serious evaluation of humanity’s potential for evolution (discussed in other writings), this article focuses on infotech- and biotech-based transhumanist views, robotics and artificial intelligence, cybernetic enhancement, genetic engineering, the Internet as an externalized global brain, and the evolutionary consequences of space exploration and settlement—which all merit careful consideration.
In an increasingly interdependent world that includes great cultural, ethnic, racial, national, a... more In an increasingly interdependent world that includes great cultural, ethnic, racial, national, and religious diversity, it is imperative that we find ways to come together as a human family while still honoring and respecting our many diversities. In the nuclear age, and now the bioterrorism age, and in the wake of September 11, 2001, it is also imperative that we find ways to resolve our conflicts short of violence. The fields of intercultural communication and interreligious dialogue provide important tools to help people deal with all these diversities in more positive ways that increase understanding between people and can enrich people's lives. People must still resolve their conflict issues, but understanding other people's cultures, negotiating styles, and religions will prevent unnecessary misinterpretations of other people's behavior, which can exacerbate conflicts that already exist. This article is concerned with many positive approaches and tools for dealing with diversity from the fields of intercultural communication and interreligious dialogue as these pertain to creating more peaceful futures. It is a basic hypothesis of this article that a more peaceful future requires adoption, by people worldwide, of a dynamic, interdependent, complex (not homogenized) whole systems' worldview, which honors both our unity and interdependence, as well as our diversity-of races, ethnicities, cultures, nationalities, and religions.
This article notes how religions have been a force both for peace and nonviolence, as well as for... more This article notes how religions have been a force both for peace and nonviolence, as well as for conflict and violence historically, including today. It then explores the inner and outer aspects of religion, as well as the inner and outer aspects of peace, and how these relate to each other and the implications of both for future generations. As the above quotations indicate, almost all of the world’s religions, in their own sacred writings and scriptures, say that they support ‘peace’. Yet it is a known fact that war and violence have often been undertaken historically, as well as at present, in the name of religion. Yet religions profess to want peace. So what is ‘peace’? And how have religions historically helped to promote peace and how might they help create a more peaceful world in the twenty-first century – especially given the increased violence, terrorism, and war currently gripping the planet? These are a few of the questions that this article attempts to explore.
Contributions To Conflict Management, Peace Economics and Development, Sep 19, 2015
Abstract This chapter explores how the concept of ‘peace’ has evolved and broadened over time wit... more Abstract This chapter explores how the concept of ‘peace’ has evolved and broadened over time within the Peace Studies Field to include at least seven aspects (Part I), and how a somewhat parallel evolution has occurred within the field of Business Ethics, so that each of these seven aspects of peace has implications for business ethics (Part II). In Part I, peace is defined as different, evolving visions and goals necessary for creating a more peaceful society and world. These seven aspects of peace also build on each other, collectively creating a more holistic, integrative view of peace for the 21st century, along with the need for various forms of nonviolence for bringing about these needed visions and goals. Each of these seven aspects of peace can also be seen as being based on certain underlining principles. What is most interesting to see is that these underlying principles seem to also be at work in the evolution of business ethics, implying that humanity is indeed moving towards addressing evolving aspects of what must be addressed for creating a world that increasingly works for everyone. This is perhaps a surprising but quite significant discovery.
This article examines holistic, evolving aspects of nonviolence—as a goal and as the desired mean... more This article examines holistic, evolving aspects of nonviolence—as a goal and as the desired means for bringing about needed social-political change, whether in schools or society, along with important practitioners of nonviolence. It covers Gandhi's principled and spiritually-based nonviolence for collective social-political change (Part 1); a number of other nonviolence practitioners in the Gandhian tradition—from different countries and spiritual-religious traditions working for different goals in their respective countries (Part 2); strategic nonviolence of Gene Sharp and others (Part 3); and additional forms of working nonviolently within existing systems that have emerged since Gandhi's time (Part 4).
Editors' IntroductionThis issue of Social Alternatives is devoted to ending war and other rel... more Editors' IntroductionThis issue of Social Alternatives is devoted to ending war and other related forms of violence and to building structures and values that will strengthen peace. Its major theme embraces the notion of declaring Anzac Day, April 25th, 2015, the beginning of a 'Year of Peace'. The idea took root in the Anzac Day address delivered in 2014 by the late Governor Peter Underwood of Tasmania. His message was that 'until we find the truth (of what causes wars), we cannot begin to pay proper homage and respect to those who fought in that terrible conflict 100 years ago and to the many others who have subsequently fought in other wars.' Instead of glorifying war with the deeds of our soldiers 'enthusiastically and unflinchingly carrying the torch of freedom in the face of murderous enemy fire', we can best honour their sacrifices by embarking on studies to eliminate the custom of war and its practice of killing and being killed.The full address of the Governor, delivered from Hobart's cenotaph at last year's Anzac Day ceremony, appears as this issue's first article. It inspired a group of five former academics who have continued our long commitment to peace studies and action to respond to the Governor's call to be among those offering more than just 'remembrance and honour'. Two of us opted to focus on peace action at the community level. The other three turned to the Social Alternatives Collective with a proposal to edit a special peace issue in accordance with the spirit and process set out in the Governor's speech. Our proposal was supported enthusiastically by the Collective, so we contacted the Governor for his endorsement to publish the entire speech. He pointed out that his permission was not required since the address had become part of the public domain but he considered it thoughtful to have been asked. He said he was unfamiliar with the journal, so we told him it is widely available in university and government libraries. In a second exchange he indicated that he had found a copy and would now like to take out a yearly subscription.Sadly, that was the last time we had the opportunity to talk with this delightful and very approachable man. He died suddenly on 7 July, a month after surgery to remove a tumour. He had wanted the centenary year of the beginning of World War I in August 2014 to coincide with the launching of a Year of Peace. However, Social Alternatives was committed for the next two issues, so we prepared for a late January 2015 publication date. Supporting Governor Underwood's proposal for the Year of Peace we focused the publication of this issue towards the centenary of the landing at Anzac Cove on 25th April, 1915.Governor Underwood called for the establishment of an ANZAC 'centre for the study of peace, conflict and war'. Along the same lines, he declared that 'some of the millions of dollars that will be spent on the "Anzac Festival" should be diverted to support for the University of Sydney's Centre for Peace and Conflict Studies'. He clearly recognised the value of strengthening existing peace centres, establishing new ones, and introducing peace studies in universities and schools as well as peace methods in the communities. These comprise long-term and effective ways to create the peaceful society he envisaged as the true outcome of national sacrifice in World War I and subsequent wars.There are also a host of critical immediate issues to be dealt with. These include the impacts of fundamentalist-inspired terrorist acts such as the lone-wolf murders in Sydney's Martin Place on 16 December, 2014, the expansion of the arms trade, the rising of the mean world temperature toward the critical tipping point of a 3.6 degrees increase and the ongoing violence and discrimination against women around the world. It is sobering to bear in mind the imminent dangers of nuclear war that can end all human hopes of survival. The symbolic indicator of the Doomsday Clock was set by the Science and Security Board of the Bulletin of Atomic Scientists on 14 January, 2014 at three minutes to midnight suggesting, according to the Board, that 'the risk of civilisation-threatening technological catastrophe remains high'. …
The future evolution of humanity is a huge topic. There are a number of factors that will influen... more The future evolution of humanity is a huge topic. There are a number of factors that will influence the future evolution of humanity, including how people view and deal with change in general; different models of the processes of evolution and change transforming our world, and different substantive stages of evolution-in physical, biological, cultural, technological, and consciousness areas- which it is argued all work through us as human beings and will influence our ongoing evolution. For more on the process and substance of evolution in different areas, see Groff (2005a), which is a good companion piece to this article. Additional nearer and middle term factors influencing future human evolution include: negative trends and dangers (including global megacrisis issues and dangers of nuclear and other types of warfare), positive breakthroughs and opportunities (including breakthroughs in many areas of technology-all with important societal implications, and social innovations), un...
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Papers by Linda Groff