Showing papers in "Global Change, Peace & Security in 1993"
TL;DR: The PACDAC was a vital conduit for effective transmission of research and peace movement concerns into the decision-making process, but the bureaucracy effectively blocked any real movement on the key issues raised as mentioned in this paper.
Abstract: Asbstract Amongst other initiatives, New Zealand's Labour Government set up a Public Advisory Committee on Disarmament and Arms Control (PACDAC) to promote greater public accountability in peace and security policy making. The process is illustrated via an examination of the New Zealand Nuclear Free Zone, Disarmament and Arms Control Act, and the apparent inconsistencies in New Zealand's anti‐nuclear stance are highlighted. While PACDAC was a vital conduit for effective transmission of research and peace movement concerns into the decision‐making process, the bureaucracy effectively blocked any real movement on the key issues raised. However, PACDAC may yet serve as a useful model for adoption by other countries within the region in order to facilitate this process.
5 citations
TL;DR: A close examination of Strong's speeches and writings over several decades of his unusually long life reveals that he was not always a complete and unqualified pacifist as mentioned in this paper, and also illustrates the influences acting upon pacifists in Australia in the late nineteenth and early twentieth centuries and the calibre of their thinking about issues of war and peace.
Abstract: Charles Strong was not only one of the most controversial clergymen in Australian history but also this country's best known pacifist. Australian historians have understandably regarded him as an absolute pacificist, one whose opposition to war was total and uncompromising. But a close examination of his speeches and writings over several decades of his unusually long life reveals that he was not always ‐ indeed had probably never been ‐ a complete and unqualified pacifist. It also illustrates a great deal about the influences acting upon pacifists in Australia in the late nineteenth and early twentieth centuries and the calibre of their thinking about issues of war and peace.
3 citations
1 citations
TL;DR: The political future of Burma was predicted by Leach in a paper entitled The Political Future of Burma as discussed by the authors, which attempted to indicate "most of the developments" that could be expected up to 1990.
Abstract: In 1962 Edmund Leach wrote a paper entitled The Political Future of Burma in which he attempted to indicate ‘most of the developments’ that could be expected up to 1990. Burma was already in the hands of the military and he was pessimistic about what would happen in the longer term: ‘Who can deny the likelihood that the political (as distinct from the economic) scene in the Rangoon of 2062 will be very much like that which we can observe today?’ His predictions have proved to be remarkably accurate. In this review the material presented by Leach is updated. It is argued that although much has happened that he did not anticipate such as the intervention of Chinese and Thai business interests and international investment in oil exploration, if anything these factors have ensured that things have remained the same. There is little likelihood in the near future of any radical change for the better.
1 citations
TL;DR: A model of global democracy: Interdisciplinary Peace Research: Vol. 5, No. 1, pp. 89-100 as mentioned in this paper, with a focus on the role of women.
Abstract: (1993). A model of global democracy? Interdisciplinary Peace Research: Vol. 5, No. 1, pp. 89-100.
1 citations
TL;DR: In this article, Mediating theory and practice is discussed in the context of interdisciplinary peace research, with a focus on mediation in conflict resolution, and the authors propose a methodology.
Abstract: (1993). Mediating theory and practice. Interdisciplinary Peace Research: Vol. 5, No. 1, pp. 74-88.
TL;DR: Galtung's embrace of Buddhism as a source of insight for peace thinking and practice is tentative as a consequence of Buddhism's perceived underdevelopment as an account of social and world space.
Abstract: Asbstract Recently Johan Galtung has shifted his focus to the study of cultures and civilisations. He commences with a critique of the West as a violent civilisation and goes on to examine some ‘oriental’ alternatives, introducing the category of ‘cultural violence’ in the process. In the most recent phase, Buddhism is identified as a preferred civilisational viewpoint, although more in the abstract than the concrete. Critical scrutiny of Galtung's turn eastwards reveals a number of problems, including an excessive reductionism and a tendency to caricature various civilisational and cultural forms. Although suggesting that the concept of nirvana provides an illuminating and less teleological account of peace, Galtung's embracing of Buddhism as a source of insight for peace thinking and practice is tentative as a consequence of Buddhism's perceived underdevelopment as an account of social and world space. Its deficiencies notwithstanding, the buddhic turn sheds light on both Galtung's personal philosophy a...
TL;DR: In this paper, the authors examined three different populations (students, business managers and the general public) in search of the image they hold of the poor and found that nearly one-third of the public think people from the slums are dangerous, and those who believe so tend to agree with the use of violence against the poor.
Abstract: Brazil presents the paradoxical situation of being an industrialised and a Third World country at the same time. Highly skewed income concentration led to the polarisation of society into haves and have‐nots, dramatically increasing social deterioration and urban violence. Within this context, the study examines three different populations ‐ students, business managers and the general public ‐in search of the image they hold of the poor. While the results indicate that the image of the poor as enemy is not yet the dominant one, nearly one‐third of the general public think people from the slums are dangerous. Moreover, those who believe so tend to agree with the use of violence against the poor.
TL;DR: Groups of individuals, "Abrahamic minorities", wedded to the concept of nonviolence form the critical element in Helder Camara's program for attaining the ideal society as discussed by the authors.
Abstract: Groups of individuals, ‘Abrahamic minorities’, wedded to the concept of nonviolence, form the critical element in Helder Camara’s program for attaining the ideal society. For Camara, ‘Abrahamic minorities’ are a means of activating and combining his education, ethical transformation and nonviolent action programs for changing the ‘structures’ and ‘psycho-social’ phenomena that lead to, or permit, ‘sub-human conditions’ in society. The efforts of ‘Abrahamic minorities’ to understand the structures inherent at the national and international levels led to the implementation of an educative program to this end. Similarly, their efforts to discover the rights and obligations of themselves and of other individuals, groups and nations mean that Camara’s ethical program will be implemented. Finally, their advocacy of nonviolence suggests that they will initiate the necessary activity for addressing iniquitous national and international structures.