Notes
1. The data are based on information from the UCDP at the Department of Peace and Conflict Research, Uppsala University, Sweden. The project monitors the development of armed conflicts globally and presents its findings annually.
The project only registers conflicts in which at least one party is the government of a state and where the use of force has resulted in at least 25 battle-related deaths in any single year. For recent reports, see Harbom and Wallensteen (2010). The data are also available at www.pcr.uu.se.2. See, for example, the Foundation for the Global Compact, a UN call to companies around the world to voluntarily align their operations and strategies with principles associated with a culture of peace, www.globalcompactfoundation.org/ about-ungc.php. A list of businesses and business associations associated with the Global Compact can be found at http://www.unglobalcompact.org/ParticipantsAndStakeholders/business_ associations.html. Other groups rank business organizations on qualities strongly related to a culture of peace. For example, Ethisphere (http:// www.ethisphere.com/worlds-most-ethical- companies-rankings/) produces a yearly ranking of companies characterized by a strong “culture of ethics.”
3. This section on dialogue draws from Broome (2009b).
4. In an earlier work, I refer to this process as “relational empathy” (Broome, 2009a), which allows the creation of a “third culture” that draws on aspects of each participant’s world view to create new understandings and ways of relating.
5. The contact hypothesis was developed within the context of race relations in the United States in the 1940s and 1950s, where it played an important role in shaping desegregation policies (Brewer & Miller, 1984), but it also has informed policies in other multiethnic societies, among them are Israel (Amir, 1969) and Northern Ireland (Knox & Hughes, 1996) as well as numerous international exchange programs.
6. See Broome, Anastasiou, Hadjipavlou, and Kanol (2012) for a case study about how dialogue can serve as a positive response to tragic events.
7. The question of culture and conflict resolution has been examined by a number of scholars. An excellent summary is found in a recent book by Kevin Avruch (2012). Also, in a chapter from the first edition of this book, my colleague Ann-Sofi Jakobsson-Hatay and I take a more detailed look at the relations between culture and dialogue (see Broome & Jakobsson-Hatay, 2006).
8. See Lederach’s (1995b) work on using cultural indigenous approaches (e.g., dance, drawings, music, poems, and opening and closing cultural rituals) for alternatives to talk-infused dialogue. See also LeBaron’s (2003) discussion of culture and conflict in the Beyond Intractability Database in the Conflict Research Consortium at the University of Colorado, Boulder (www.beyondintractability.org).
9. It is beyond the scope of this chapter to provide a comprehensive list of groups and organizations around the world working to promote a culture of peace through dialogue, but a few examples will help illustrate some of the many ways in which dialogue and peace can be institutionally anchored.
a. Examples of organizations with a primary charter to promote peace through dialogue: Conciliation Resources (http://www.c-r.org/), The National Coalition for Dialogue & Deliberation (http://ncdd.org/), International Association for Public Participation (http:// www.iap2.org/), International Institute for Sustained Dialogue (http://www.sustaineddialogue.org/iisd.htm), Seeds of Peace (http://www.seedsofpeace.org/), Public Dialogue Consortium (publicdialogue.org/), Network for Peace Through Dialogue (http:// www.networkforpeace.com/index.html).
b. There are more than 100 undergraduate and advanced degree programs in peace and conflict at universities around the world. A few examples include the following: American University, USA (http://www.american.edu/sis/ipcr/); George Mason University, USA (scar.
gmu.edu/); University of San Diego, USA (http://www.sandiego.edu/peacestudies/ ipj/); University of Otago, New Zealand (http://www.otago.ac.nz/ncpacs); Uppsala University, Sweden (http://www.pcr.uu.se/); Sabanci Univeristy, Turkey (http://conf.sabanciuniv.edu/); University for Peace Africa Programme (http://www.africa.upeace.org); The Graduate Institute of International and Development Studies, Geneva, Switzerland (graduateinstitute. ch/ccdp); University of KwaZulu-Natal, Durban, South Africa (http://www.ukzn.ac.za); University of Haifa, Israel (http://www.peace-and-conflict-studies. org/); and Kyung Hee University, South Korea ( http://www.kyunghee.edu/ academics05_04.php).c. Peace education has been introduced into school systems worldwide. The Peace Education produces materials that are used by schools around the world (http:// www.peace-ed.org/). Also see Education for Peace (http://efpinternational.org/) and Teachers Without Borders (http://teacherswithoutborders.org/).
d. Peace media has become an important means of institutionalizing dialogue. A compilation of a variety of peace media is located at http://peacemedia.usip.org/. A set of short films that deal with peace issues related to human rights can be found at http:// www.youtube.com/user/artfortheworld001. One of these films that is particularly relevant to this essay is “The Accordion” by Jafar Panahi: http://www.youtube.com/ watch?v=J0qDkHB6XCI&list=UUj1hvr- 47x4i9Ddnfj1OnMQ&index=7&feature =plcp.
e. There are a number of knowledge databases with articles, case studies, interviews, and other materials on peace and dialogue. See, for example, http://www.beyondintractabil- ity.org/.
f. Two important government-mandated peace programs are the U.S. Congress- mandated United States Institute for Peace (http://www.usip.org/), and the UN-mandated University for Peace (http:// www.upeace.org/).
10. I learned about the story of Ricci and the Chinese ideograph for war from the anthropologist Donald Tuzin in his discussion of the ontology of peace (Tuzin, 1996). It is a powerful metaphor, and for me, it provides optimism for those times when peace seems most distant, pointing to the possibility that dialogue might be possible even in the most distressing of times.