Comprehensive Notes for Peace and Justice Studies (Transcript-Based)

Course Rationale and Big Picture

• The instructor offers this Peace and Justice course after experiencing the gap in peace studies during their own graduate education; they want to provide UD students with a formal academic pathway in a field that emerged post-World War II.
• Peace and justice as a formal academic discipline grew after World War II with the Charter of the United Nations and the development of human rights conventions and wartime conduct conventions; the course is built on this historical foundation.
• Core question: can peace be possible in today’s world, given ongoing conflicts? The instructor notes the contrast between optimistic claims like those in Steven Pinker’s Better Angels of Our Nature and ongoing conflicts (e.g., Syria, Yemen) to motivate examination of how peace can be built.
• The course draws on recent real-world case studies and research: a manuscript with case studies on the role of land and natural resources in conflict (10 different cases where people achieved peace after long wars, more than 30 years long) to analyze what changed and what was learned.
• Practical aim: demonstrate concrete pathways to peace using scientific and historical evidence; connect theory to real-world examples and leaders.
• The course positions peace as a practice informed by multiple traditions (religions, philosophies) and modern social science; it emphasizes actionable modalities for peacebuilding rather than rhetoric alone.

Core Objectives and Key Concepts

• Understand major modalities and strategies that contribute to peace, illustrated by concrete cases (e.g., Bougainville, Liberia).
• Grasp foundational peace theory terminology as developed by Johan Balto (as presented in the course content):
  • Direct violence: overt physical harm to people.
  • Structural violence: harm built into social, economic, political structures (e.g., policies or practices that disadvantage certain groups).
  • Cultural violence: aspects of culture that legitimize or normalize violence (e.g., beliefs, norms, and symbols that justify harm).
• Study peace and justice through both historical figures and contemporary actors to understand how different approaches work across contexts.
• Explore the interplay of self-management and interpersonal communication in peacemaking (peace with self as a prerequisite for peace with others).
• Use case studies to identify what changed in long-running conflicts and what peacebuilders learned about effective interventions.
• Link academic work to real-world applications and career possibilities in peacebuilding, policy, law, and related fields.

Foundational Theories and Leaders

• Structural, cultural, and direct violence (definitions and distinctions) as foundational concepts for analyzing conflict at multiple levels.
• Mahatma Gandhi as a foundational figure for nonviolent peacemaking and philosophy of peaceful resistance.
• Leymah Gbowee and the Iron Ladies of Liberia: Nobel Peace Prize–winning leadership in Liberia’s peace movement against Charles Taylor; emphasis on women-led, nonviolent organizing.
• Bougainville case study: island in the South Pacific with a large copper deposit; foreign corporate interests targeted the resource while local people suffered; peace was achieved through local and international peacemaking efforts; a key example of resource-driven conflict and community-led resolution.
• Soldiers Without Guns: a film examined in class that highlights New Zealand peacekeepers helping to resolve conflict and bring people together on Bougainville.
• The course uses these figures to illustrate practical techniques, strategic choices, and ethical considerations in peace work.

Core Readings and Books (four central texts introduced in the course)

• Foundational definitions (from Johann Balto in peace studies): structural violence, cultural violence, direct violence; these terms remain central to peace studies discourse.
• Book 1: Mindset by a Stanford University professor (mindset framework)
  • Core idea: growth mindset vs fixed mindset; beliefs about whether abilities are fixed or can be developed with effort.
  • Personal impact: transformative for the instructor and offered a useful lens for students’ self-perception and learning attitudes.
  • Availability: textbooks are available through the university bookstore or online; the professor learned about it via a UD psychology course (The Social Self) taught by Beth Moran.
  • Relevance to peace work: mindset influences how individuals approach conflict, learning, and resilience in challenging environments.
• Book 2: Braiding Sweetgrass by Robin Wall Kimmerer
  • Indigenous wisdom: reclaiming heritage (grandfather’s forced departure to Indian boarding schools) and reconnecting with land and language; contrasts between Indigenous knowledge and European/American frameworks.
  • Themes: respect for nature, reciprocal relationships with the land, and how language reflects cultural values.
  • Anecdote: a student found the 400-page volume demanding at first, then found peace and love on every page; the text is positioned as scientifically rigorous and life-affirming.
  • Contemporary relevance: the book offers guidance for living with the land in a sustainable and respectful way.
• Book 3: Nonviolent Communication: A Language for Life by Marshall B. Rosenberg
  • Core premise: conflict resolution begins with understanding one’s own needs and expressing them clearly; listening to others’ needs in turn.
  • Practice: language to identify feelings and needs, and to propose imaginative, win–win solutions that heal relationships rather than win at someone else’s expense.
  • Impact: Rosenberg consulted on international conflicts and in fraught settings such as Israel–Palestine; the method emphasizes relationship-building as the path to durable peace.
• Book 4 (first book for the course’s foundational readings): a text introducing Balto (Balto in transcript; likely Johan Galtung in standard peace studies) with structural/cultural/direct violence definitions; used as a starting point for understanding violence at different layers of society.

Case Studies and Analyses

• Gandhi: study of his philosophy and practices as a model of nonviolent conflict resolution.
• Leymah Gbowee and the Iron Ladies of Liberia: how women-led mobilization contributed to peace and the broader implications for gender and power in peacemaking.
• Bougainville conflict: long-running struggle over a copper deposit and foreign interests; resolution through local leadership and international support; exploration of the role of resource exploitation in conflict.
• Soldiers Without Guns (film): NZ peacekeepers’ role in bringing warring factions together and facilitating peace.
• Conflict analysis methodology: a structured tool used to examine who’s involved, their interests, and the pathways to resolution across different scales (interpersonal, community, national, international).
• Emphasis on cross-border and intergroup dynamics: the course examines religious, ethnic, and political dimensions of peacebuilding and how leaders from diverse traditions contribute to peace.

Course Structure, Assessments, and Learning Activities

• Course structure and co-creation:
  • The class is designed to be co-created with students; questions, nuancing, and current events are welcome to shape the syllabus and discussions.
  • Students are encouraged to bring articles or current events to discuss through the course’s analytical lens.
• First learning assessment – Concepts (in-class writing):
  • Tasks include defining structural violence and identifying laws and practices that cause harm (e.g., redlining, discriminatory infrastructure placement, childcare access, gender equity in education).
• Second assessment – Mindset (creative expression):
  • Students will produce either poetry contrasting fixed vs growth mindsets or drawings illustrating the two experiences and the feelings associated with each mindset.
• Third assessment – Indigenous wisdom (creative expression):
  • Students again may choose poetry, drawing, or an essay to reflect on Indigenous wisdom and its application to contemporary peace practice.
• Fourth assessment – Nonviolent Communication and conflict analysis (two options):
  • A skit or performance showing nonviolent communication principles in action; or a written conflict analysis case study.
  • Alternatively, students may give an oral presentation of their conflict analysis.
• Final exam option: students may choose to take a final exam as an alternative to the above formats.
• Group work and presentations (Mindset module):
  • The class is divided into groups of 6-7 students to present growth-minded analyses or case studies from the Mindset material; groups pick settings (e.g., sports, interpersonal relations, business) to study.
• Indigenous wisdom module (Four sections):
  • The four sections of the Indigenous wisdom book are not read in equal depth for every student; groups are assigned sections to cover and present the essentials.
• Group dynamics and presentation of “truths”:
  • Students select a section to study and then present the core insights to the class as a collective synthesis.

Classroom Culture, Participation, and Community Building

• Ice-breaker and getting-to-know-you activity:
  • A rotating ball exercise where students introduce themselves (name, hometown, status as a freshman/sophomore/etc., a summer experience). Examples mentioned include Ellie (Baltimore, MD, freshman), Lindsay (junior), Claire (international relations major), etc.
• Emphasis on open dialogue:
  • Students are encouraged to challenge, refine, and expand the course content; instructors will press for depth and truth when needed.
• Optional mentions of topics:
  • The course may invite religious leaders to discuss what their faith says about peace building; past experiences show mixed responses across religious traditions, prompting ongoing evaluation of whether and how to involve religious voices.
• Interdisciplinary flavor:
  • The instructor teases including art and music (e.g., Beyonce at the United Nations) as part of discussions on peace, culture, and diplomacy; careers in peacebuilding and related fields are highlighted.
• Office and logistics:
  • Instructor’s office is 218, next to 219A; mention of a time clash immediately after the session.

Connections to Practice, Ethics, and Real-World Relevance

• The course links academic concepts to real-world outcomes by analyzing long-running conflicts and the players who helped end them, highlighting ethical dimensions such as inclusion, consent, and protecting vulnerable communities.
• It emphasizes practical modalities for peace: policy reform, nonviolent action, women-led movements, cross-cultural dialogue, indigenous wisdom integration, and the use of communication techniques to heal relationships.
• It also calls attention to structural violence embedded in systems (e.g., infrastructure, education, housing, gender equality) and asks students to identify and critique these structures with an eye toward reform.
• The course foregrounds impact-based learning: students engage with case studies, perform creative expressions to reflect learning, and participate in group work to synthesize insights for real-world applications.

Key Takeaways and Practical Implications

• Peace is possible, but it requires rigorous study, evidence-based strategies, and inclusive engagement across communities.
• Peacebuilding is multi-layered: direct violence, structural violence, and cultural violence must all be addressed to create durable peace.
• Personal mindset matters: adopting a growth mindset can enhance resilience, collaboration, and openness to new methods in peace work.
• Listening and relating are central: nonviolent communication helps transform conflicts by focusing on needs, building relationships, and co-creating solutions.
• Indigenous wisdom and contemporary science can inform sustainable peace practices, particularly through reciprocal relationships with land, language, and community networks.
• Education in peace and justice is a growing field with diverse career paths in law, policy, human rights, development, and diplomacy.

Key Formulas and Numeric References (LaTeX)

• Long-running conflicts referenced: more than 30 years
• Group work size: groups of 6-7 students
• Number of case studies in the instructor’s manuscript: 10 cases
• Number of core books (in the context of the course’s foundational readings): 4 books
• Primary seasons of course engagement (third cohort mentioned): 3^{ ext{rd}} cohort

Quick recap of essential terms

• Structural violence: systemic disadvantage built into social, economic, and political structures.
• Cultural violence: cultural norms, beliefs, and symbols that justify or normalize violence.
• Direct violence: overt physical harm to individuals.
• Mindset: Fixed vs Growth mindset; beliefs about ability and development.
• Nonviolent Communication: a language to identify needs, express feelings, and create win–win solutions to resolve conflicts.
• Indigenous wisdom: knowledge, ethics, and relationships rooted in Indigenous worldviews, often emphasizing land, language, and reciprocity.
• Bougainville case: resource-driven conflict and community-led peace efforts; example of how external interests interact with local needs.
• Gandhi and Leymah Gbowee: emblematic leaders illustrating nonviolence and women-led peace movements.
• Soldiers Without Guns: film illustrating peacekeeping interventions and reconciliation work.

Additional notes for exam prep

• Be prepared to explain how Balto/Galtung’s violence framework applies to modern conflicts, with concrete examples from the Bougainville and Liberia cases.
• Be ready to compare and contrast fixed vs growth mindsets and explain how each might influence a peacemaker’s approach to learning, leadership, and collaboration under pressure.
• Be able to discuss how nonviolent communication facilitates relationship-building in conflict resolution and provide a hypothetical example of a breakthrough in a tense situation.
• Understand the ethical implications of resource extraction in conflict areas and what peacebuilders can do to align economic development with community well-being.
• Recognize how Indigenous wisdom contributes to sustainable peace and what it means to integrate traditional knowledge with Western policy approaches.