Republic of the Philippines

NORTHERN ILOILO STATE UNIVERSITY

NISU Main Campus, V. Cudilla Sr. Ave, Estancia, Iloilo Reg. No. 97Q19783

Course Code : GE EL 11
Descriptive Title : GENDER AND SOCIETY WITH PEACE EDUCATION
Term and Academic Year : 1st Semester, AY 2025-2026
Professor/Instructor : CHARLENE A. BLANCAFLOR

Module 5, Lesson 1
Peace Education
I. Introduction

The greatest resource for building a culture of peace are the people themselves, for it is through them
that peaceful relationships and structures are created. Hence, educating people toward becoming peace agents
is central to the task of peace building. Peace building refers generally to the long-term project of building
peaceful communities is the desirable goal.

Read and understand the discussion and answer the questions that follow. Perform the activity and keep
updated via messenger the process of submission.

Time Frame: hours Date of Submission:

II. Learning Outcomes

At the end of the lesson, you must have:
1. defined peace;
2. differentiated negative peace and positive peace;
3. discussed peace education; and
4. analyzed the knowledge or content areas that are integral to peace education.

III. Learning Contents

HISTORICAL DEVELOPMENT OF PEACE EDUCATION

Peace education can be defined simply as “the process of teaching people about the threats of violence
and strategies for peace,” and may take place inside or outside the classroom (Harris, 2008,p.15). With this
broad definition, the history of peace education is arguably as old as human history, as cultures throughout the
world have learned – and then taught the next generation – how to live peacefully with others. Diverse religious
and philosophical traditions have been a rich and influential source of peace learning, even though people have
also promoted violence in the name of these traditions.

The development of peace education can be traced back to the end of World War 1 (1914-1918) which
galvanized powerful support for the need for international cooperation and understanding and helped instill a
desire to include peace education ideas in the educational systems. The horror and destruction of the First
World War led to the formation
of the League of Nations to prevent the occurrence of another war. This was however eventually found to be a
defective world organization.

The Second World War from 1939 to 1945 brought untold miseries and suffering to the millions of
victims, such as the execution of millions of Jews and the atomic bombing of Nagasaki and Hiroshima in Japan.
The establishment of the United Nations in 1946 also gave birth to the United Nations Educational Scientific and
Cultural Organization (UNESCO) which was charged with planning, developing, and implementing general
changes in education according to the international politics of peace and security. The horrors of both wars
entail reawakening the need to develop the humanistic side of education at least among a few educationalists,
such as Maria Montesorri’s loud and tireless reiteration of the need for educating for peace (Rajaguru, 2016).

The United Nations Educational, Scientific and Cultural Organization (UNESCO) was born on 16
November 1945. UNESCO has 195 Members and 8 Associate Members and is governed by the General
Conference and the Executive Board. It is the agency of the United Nations that contributes to building peace
through international cooperation in education, the sciences, and culture.
 Republic of the Philippines
NORTHERN ILOILO STATE UNIVERSITY
NISU Main Campus, V. Cudilla Sr. Ave, Estancia, Iloilo Reg. No. 97Q19783

A Holistic Understanding of Peace and Violence

Secular Views/Concepts of Peace and Violence

Early secular writings on the subject of peace indicate that peace was defined as merely the absence of
war or direct violence. This negative formulation was first given by Hugo Grotius in 1625 (Dobrosielski, 1987).
The simplest and most widespread understanding of peace was that of the absence of death and destruction as
a result of war and physical/direct violence, an understanding that was used as the initial point of departure in
peace research (Thee, 1982). As late as 1966 the noted French thinker, Raymond Aron defined peace narrowly as
a condition of “more or less lasting suspension of violent modes of rivalry between political units” (Barash,
1999). Like many others who preceded him, he defined peace as the absence of war or other direct forms of
organized violence. However, an alternative view started to emerge, beginning with the late 1960s. Attention
started to shift from direct to indirect or structural violence, i.e., ways in which people suffer from violence built
into a society via its social, political and economic systems (Hicks, 1987). It was realized that it was not only war
and direct violence that caused death and disfigurement. Structural violence also led to death and suffering
because of the conditions that resulted from it: extreme poverty, starvation, avoidable diseases, discrimination
against minority groups and denial of human rights. It was further realized that a world marked by said
conditions is a world devoid of peace and human security; it breeds anger and generates tension, leading to
armed conflict and war. In this connection, Johan Galtung, a renowned peace theorist and researcher, argues
that structural violence occurs when the wealth of affluent nations, groups or individuals is based on the labor
and the essential resources drawn from nations, groups and individuals who, as a consequence, are required to
live diminished lives of deprivation (Monez, 1973).

Toward a Holistic Concept of Peace and Violence

Over the past many years, peace workers have increasingly challenged this conventional view of peace
and have declared that “peace is not simply a lack of war or nonviolence; peace means the eradication of all
facets of injustice” (Cheng and Kurtz, 1998). There is a consensus that we need to have a comprehensive view of
peace if we are to move toward a genuine peace culture. Johan Galtung explains that peace is the absence of
violence, not only personal or direct but also structural or indirect. The manifestations of structural violence are
the highly uneven distribution of wealth and resources as well as the uneven distribution of power to decide
over the distribution of said resources. Hence, he says peace is both the absence of personal/ direct violence and
the presence of social justice. For brevity, he prefers the formulations “absence of violence” and “presence of
social justice”, thinking of the former as one that is not a positively defined condition and has called it negative
peace, whereas the latter is a positively defined condition (egalitarian distribution of power and resources) and
has called it positive peace (Galtung, 1995). Indeed, peace researchers and educators now seem satisfied to split
the concept of peace in two, stating that the meaning of peace can be captured by the idea of a negative peace
and the idea of a positive peace.
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NORTHERN ILOILO STATE UNIVERSITY
NISU Main Campus, V. Cudilla Sr. Ave, Estancia, Iloilo Reg. No. 97Q19783

Negative peace refers to the absence of war or physical/direct violence, while positive peace refers to
the presence of just and non-exploitative relationships, as well as human and ecological well-being, such that the
root causes of conflict are diminished. The non-exploitative relationships mentioned above refer not only to
relationships between humans but also to those between humans and nature. Peace with nature is considered
the foundation for “positive peace” (Mische, 1987). It is because the earth is ultimately the source of our
survival, physical sustenance, health and wealth; it is not possible to provide for human survival if nature’s
capacity to renew itself is seriously impaired. It must also be remembered that human behavior is intimately
related to the availability of basic resources (Barnaby, 1989). When a shortage of resources threatens lifestyles
or life itself, rivalry for resources can lead to aggression and violent conflict.

The diagram summarizes the foregoing

discussion on a comprehensive concept of
peace and also indicates the types of violence
that correspond with the ideas of negative
peace and positive peace. Our understanding of
peace should also include the various levels of
relationships, beginning with personal peace
and expanding to wider circles.

Types of Violence

Betty Reardon, a peace educator who has made significant contributions to the field, defines violence as
“humanly inflicted harm” (Reardon, n.d.). It is a succinct description of what constitutes violence in contrast to
other types of harms that result from natural causes.

There are various forms of violence two of which are mentioned in the earlier discussion: physical or direct
violence and structural violence. Other forms of violence are described in the conceptual map of violence that
 Republic of the Philippines
NORTHERN ILOILO STATE UNIVERSITY
NISU Main Campus, V. Cudilla Sr. Ave, Estancia, Iloilo Reg. No. 97Q19783

was done by Toh Swee-Hin and Virginia Cawagas (1987). It is a typology that indicates the various types/forms of
violence and some examples/illustrations of each type in the personal, interpersonal, social and global levels.
Birgit Brock-Utne (1989) notes that direct violence can be categorized as organized or unorganized. Organized
violence refers to war which she describes as organized and collective violence which occurs between states or
within a state. Unorganized violence includes wife battering, rape, child abuse and street crime. She also notes
that indirect violence can either shorten life span or reduce quality of life. She cited economic structures that
lead to unequal chances as well as repression of the freedom of speech and of choice and the repression of
one’s fulfillment as features of indirect violence.

A Culture of Peace

The UNESCO preamble tells us that “Since wars begin in the minds of men, it is in the minds of men that
the defenses of peace must be constructed.” In keeping with its mission, UNESCO began the Culture of Peace
Program and it saw the potential of the program to become a global movement. The Declaration on a Culture of
Peace was eventually adopted by the United Nations General Assembly in 1999.

What is a culture of peace? The Declaration (UN, 1998) states that “a culture of peace is a set of values,
attitudes, traditions, modes of behavior and ways of life that reflect and inspire:

• respect for life and for all human rights;

• rejection of violence in all its forms and commitment to the
• prevention of violent conflict by tackling their root causes through dialogue and negotiation;
• commitment to full participation in the process of equitably meeting the needs of present and
future generations;
• promotion of the equal rights and opportunities of women and men;
• recognition of the right of everyone to freedom of expression,
• opinion and information;
• devotion to principles of freedom, justice, democracy, tolerance, solidarity, cooperation, pluralism,
cultural diversity, dialogue and understanding between nations, between ethnic, religious, cultural
and other groups, and between individuals.

A Philippine Framework toward a Culture of Peace

In the Philippines, a culture of peace framework has been developed out of the experiences and
reflections of peace advocates in the country. The figure below is a graphic representation of this framework and
was culled from the work of an active Mindanao peace advocate, Antonio J. Ledesma, S.J., Archbishop of
Cagayan de Oro (Ledesma, 2007).

In the following figure, six dimensions and six

values are indicated. The categories are not
meant to be exhaustive but they represent
the major concerns and the needed values
for the building of a culture of peace in the
Philippines. To move closer to the goal of
establishing a peace culture, it is absolutely
important that personal and family integrity
are protected and promoted. Keeping the
self and the family whole, in view of the
various forms of brokenness that surround
them, is a foundation of a peace culture.
Respect for human dignity, fundamental
freedoms, democratic participation, the
fulfillment of basic needs and economic
equity are also major concerns in this
 Republic of the Philippines
NORTHERN ILOILO STATE UNIVERSITY
NISU Main Campus, V. Cudilla Sr. Ave, Estancia, Iloilo Reg. No. 97Q19783

framework because the aforementioned are roots of peace. Likewise, intercultural understanding or the
acceptance and respect for the “different other” as well as caring for the environment contribute to peace. In
view of the continuing threat of armed conflicts in the country, the cessation of armed hostilities is a major
concern as well as the reallocation of scarce resources from “arms to farms” or from buying/stockpiling weapons
to undertaking activities that would redound to people’s benefit.

The values that aptly correspond to these dimensions are spirituality, justice, compassion, dialogue,
active nonviolence and stewardship of sense of kinship with the Earth.

Peace Education as Transformative Education

What Is Peace Education?

Peace education, or an education that promotes a culture of peace, is essentially transformative. It cultivates the
knowledge base, skills, attitudes and values that seek to transform people’s mindsets, attitudes and behaviors
that, in the first place, have either created or exacerbated violent conflicts. It seeks this transformation by
building awareness and understanding, developing concern and challenging personal and social action that will
enable people to live, relate and create conditions and systems that actualize nonviolence, justice,
environmental care and other peace values.

To illustrate the above with an example, we can say that peace education would first invite the youth or adult
learners to be aware of and to understand the ramifications and roots of a particular conflict and what the
possible alternatives might be. Then through reflection, discussion and use of a perspective-taking technique
they will be asked to look at the various perspectives and imagine themselves to be in the place of others, to
cultivate empathy for the victims of violence or for those whose perspective may also have legitimacy but whose
perspective is different from ours. Finally, peace education elicits well-thought out alternatives from them, those
that are fair and constructive for example, and encourages them to work for the conflict’s resolution and
transformation through nonviolent ways.

This means that the learning process that is utilized in peace education is holistic and it tries to address the
cognitive, affective and active dimensions of the learner. A usual procedure includes the introduction of relevant
new knowledge or reinforced knowledge, posing valuing questions and using discussion and other participatory
methods to cultivate concern, and eliciting/challenging/encouraging appropriate personal and social action.

The action towards transformation may include action

against prejudice and the war system, or action for
social and economic justice. Paying attention to all
these levels — the cognitive, affective and active —
increases the possibility that the peace perspective or
value that is being cultivated would be internalized.
This Figure illustrates this process in graphic form.

Why Educate for Peace?

Betty Reardon, in her groundbreaking book,

Comprehensive Peace Education: Educating for Global
Responsibility (1988) reminds us that peace education has an important social purpose. It seeks to transform the
present human condition by “changing social structures and patterns of thought that have created it.” She carries
this perspective forward in a later book, Learning to Abolish War; Teaching toward a Culture of Peace (Reardon
and Cabezudo, 2002). In the latter, it states that the main purposes of peace education are the elimination of
social injustice, the rejection of violence and the abolition of war.

Sadly, social injustice, war and other forms of violence have long been features of our human condition. They
have caused death, destruction and horrific suffering but humanity has not yet been able to wage a successful
collective effort to transform this condition. With universal peace education there is some hope that we may be
 Republic of the Philippines
NORTHERN ILOILO STATE UNIVERSITY
NISU Main Campus, V. Cudilla Sr. Ave, Estancia, Iloilo Reg. No. 97Q19783

able to move toward having a critical mass that will demand and address needed changes. As Cora Weiss,
president and initiator of the Hague Appeal for Peace, has aptly said: There are many campaigns that are
working on a variety of issues which must be addressed if this new century is not to carry forward the legacy of
the twentieth century, the most violent and war-filled in history. All these campaigns are needed if we are to sow
seeds for peace and the abolition of war, but none can succeed without education… Hague Appeal for Peace has
decided that to sustain a long-term change in the thought and action of future generations… our best
contribution would be to work on peace education (Weiss, 2002).

In the Philippines, the Center for Peace Education in Miriam College and other groups have expressed that
educating for peace is both a practical alternative and an ethical imperative.

Social justice, as defined in the case of Calalang vs. Williams, is “neither communism, nor despotism, nor
atomism, nor anarchy,” but the humanization of laws and the equalization of social and economic forces by the
State so that justice in its rational and objectively secular conception may at least be approximated.

United Nations defined social justice as to a fair and equitable division of resources, opportunities, and privileges
in society. Originally a religious concept, it has come to be conceptualized more loosely as the just organization
of social institutions that deliver access to economic benefits. It is sometimes referred to as "distributive justice.

Peace Education is a Practical Alternative

Educating for peace will give us in the long run the practical benefits that we seek. As stated earlier it is expected
to build a critical mass of people who will demand for and address the needed personal and structural changes
that will transform the many problems that relate to peace into nonviolent, humane and ecological alternatives
and solutions.

To illustrate, we know that war has been a core institution of the global security system then and now. It has
adversely affected countless generations, considering its human costs as well as its material and environmental
costs. It has also led to the rationalization of violence in so many aspects of life. It has given birth to horrendous
phenomena such as war-time rape and sex slavery, ethnic cleansing and genocide. And yet, there is widespread
belief that war is inevitable. War is accepted as a legitimate means to pursue the so-called national interests.
War carries with it a host of other elements: amassing armaments, increasing military forces, inventing more
sophisticated and destructive weapons, developing espionage skills and technology, willingness to subordinate
human rights and the use of torture on enemies, etc.

Peace education challenges the long-held belief that wars cannot be avoided. Often this belief is based on an
underlying view that violence is inherent in human nature. A later chapter will address this issue but suffice it to
say at this point that peace education can transform people’s mindsets with regard to the inevitability of war and
can in fact enable people to see that alternatives exist and that there are ways by which violent conflict can be
prevented. Political advocacy of nonviolent resolution of conflict is a key element of peace education and you
can just imagine the benefits that will be reaped when this becomes the dominant mindset and value in our
world!

In the micro-level, education on nonviolent conflict resolution approaches (an important aspect of peace
education), such as collaborative problem solving and mediation, can improve the quality of human relationships
and bring about solutions that are constructive, fair and helpful to all parties concerned. Peace Education is an

Ethical Imperative

Educating for peace is an ethical imperative considering the negation of life and well-being caused by all forms of
violence. The ethical systems of the major world faith traditions, humanitarian ethics and even primal and
indigenous spirituality have articulated principles that inspire the striving for peace. These ethical principles
include the unity and value of life, not only of human life but also other life forms in nature; respect for human
dignity; nonviolence; justice; and love as a social ethic. They are principles that are highly encouraged for
actualization because they are expected to bring us to the common good.
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NISU Main Campus, V. Cudilla Sr. Ave, Estancia, Iloilo Reg. No. 97Q19783

Schema of Knowledge, Skills and Attitudes/Values

The foregoings schema is an attempt to list the key knowledge areas, skills, attitudes and values that are integral
to peace education. The list is based on a survey of peace education literature and of key informants/peace
educators that was done by the Center for Peace Education of Miriam College. The list is not exhaustive and is
expected to evolve, as peace education practice and experiences as well as corresponding reflections and
insights on these experiences increase. The diagram is followed by a brief explanation of each item found in the
schema.

Education for Peace: List of Knowledge Areas, Skills and Attitudes/Values

According to the 2023 UNESCO Recommendation on Education for Peace, Human Rights and Sustainable
Development, the key components of peace education are infused throughout the entire education system,
focusing on knowledge, skills, attitudes, and values needed to bring about behavior changes that prevent conflict
and violence.

Knowledge/Content Areas

Some of the knowledge or content areas that are integral to peace education are:

1. Holistic Concept of Peace

It is important that students understand that peace is not just the absence of direct/physical violence
but also the presence of conditions of well-being, cooperation and just relationships in the human and
ecological spheres. This perspective will help them analyze peace issues in an integrated way.
2. Conflict and Violence
Conflicts are a natural part of person’s social life, but they become problems of violence depending on
the methods of conflict resolution used. Students can study the problems of violence in various levels
from the personal to the global and including direct, structural, socio-cultural and ecological violence.
They can also examine the roots and conse- quences of violence.
3. Some Peaceful Alternatives
• Disarmament — Learners can be introduced to the goal of abolishing war and reducing global armed
forces and armaments. It is good for them to see the folly of excessive arms and military
expenditures and the logic of re-allocating resources toward the fulfillment of people’s basic needs
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NORTHERN ILOILO STATE UNIVERSITY
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(e.g. food, housing, health care and education). This a springboard for the exploration of the
meaning of true human security which springs from the fulfillment of both basic needs and higher
needs of humans (e.g., the exercise of fundamental freedoms).
• Nonviolence — Learners can study the philosophical and spiritual underpinnings of nonviolence as
well as its efficacy as a method to effect change. Cases of individuals and groups who have
advocated nonviolence as a philosophy and method can be examined. Some of these are Mahatma
Gandhi, Martin Luther King, Jr., Aung San Suu Kyi, Thich Nhat Hanh, Desmond Tutu and Wangari
Maathai.
• Conflict Resolution, Transformation and Prevention — Students can study effective ways of resolving
conflicts nonviolently (e.g., collaborative problem-solving) and how these can be applied into their
lives. They can move on to examine how a conflict that has been resolved can be transformed into a
situation that is more desirable. Ways to prevent conflict can also be explored because as Johan
Galtung has said, like in the medical field it is better to prevent than “remedy a situation that has
gone wrong.”
• Human Rights — It is important for learners to have an integral understanding of human rights and
to reject all forms of repression and discrimination based on beliefs, race, ethnicity, gender and
social class. They should be encouraged to respect the dignity of all especially the weak and
powerless.
• Human Solidarity — Many commonalities bind together divergent religious, cultural, local and
national groups. All humans have common basic needs and aspirations and a shared membership in
an interdependent human/global community. We have only one home (planet earth) and a common
future. The major world religions also have shared values and principles. Students can look at how to
increase inter-religious, inter-cultural and inter-group trust, empathy, respect and cooperation, as
well as discourage stereotyping and prejudice.
• Development Based on Justice — Learners can be made critically aware of the realities and tragic
consequences of structural violence and how a philosophy of development based on justice is a
preferred alternative. They need to understand that development is not economic growth alone but
also the equitable sharing of its fruits.
• Democratization — It is important for learners to understand that democracy provides the
environment within which people’s fundamental rights, interests and wishes are respected.
• Sustainable Development — Learners need to understand the interdependent relationship between
humans and the natural environment and understand the changes that are necessary to ensure the
well-being of the earth’s ecosystems such that it can continue to meet future and present needs.
They need to rediscover the wisdom of our indigenous peoples who have always respected nature.

Attitudes/Values

It is suggested that the following attitudes and values be cultivated:

• Self-respect
Having a sense of their own worth and a sense of pride in their own particular social, cultural
and family background as well as a sense of their own power and goodness which will enable
them to contribute toward positive change
• Respect for Others
Having a sense of the worth and inherent dignity of other people, including those with social,
religious, cultural and family backgrounds different from their own
• Respect for Life/Nonviolence
Valuing of human life and refusal to respond to an adversary or conflict situation with violence;
preference for nonviolent processes such as collaborative problem-solving and other positive
techniques as against the use of physical force and weapons
• Gender Equality
Valuing the rights of women to enjoy equal opportunities with men and to be free from abuse,
exploitation and violence
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• Compassion
Sensitivity to the difficult conditions and suffering of other people and acting with deep empathy
and kindness toward those who are marginalized/excluded
• Global Concern
Caring for the whole human community transcending or going beyond the concern which they
have for their nation or local/ethnic community
• Ecological Concern
Caring for the natural environment, preference for sustainable living and a simple lifestyle
• Cooperation
Valuing of cooperative processes and the principle of working together toward the pursuit of
common goals
• Openness/Tolerance
Openness to the processes of growth and change as well as willingness to approach and receive
other people’s ideas, beliefs and experiences with a critical but open mind; respecting the rich
diversity of our world’s spiritual traditions, cultures and forms of expression
• Justice
Acting with a sense of fairness towards others, upholding the principle of equality (in dignity and
rights) and rejection of all forms of exploitation and oppression.
• Social Responsibility
Willingness to take action to contribute to the shaping of a society characterized by justice,
nonviolence and well-being; sense of responsibility toward present and future generations
• Positive Vision
Imaging the kind of future they prefer with a sense of hope and pursuing its realization in ways
that they can

Skills

Some of the skills that need to be developed are:

• Reflection
The use of reflective thinking or reasoning, through which they deepen their understanding of
themselves and their connectedness to others and to the living earth
• Critical Thinking and Analysis
Ability to approach issues with an open but critical mind; knowing how to research, question,
evaluate and interpret evidence; ability to recognize and challenge prejudices and unwarranted
claims as well as change opinions in the face of evidence and rational arguments
• Decision-making
Ability to analyze problems, develop alternative solutions, analyze alternative solutions considering
advantages and disadvantages, and having arrived at the preferred decision, ability to prepare a plan
for implementation of the decision.
• Imagination
Creating and imagining new paradigms and new preferred ways of living and relating
• Communication
Listening attentively and with empathy, as well as the ability to express ideas and needs clearly and
in a non-aggressive way
• Conflict Resolution
Ability to analyze conflicts in an objective and systematic way and to suggest a range of nonviolent
solutions. Conflict resolution skills include appropriate assertiveness, dialogue, active listening and
collaborative problem-solving. Communication skills are important foundational skills in conflict
resolution
• Empathy
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The ability to see the perspective of another person or group and to feel what that person or group
feels. It is a skill that helps in broadening the learners’ own perspectives especially in the search of
fair and constructive alternatives
• Group Building
Working cooperatively with one another in order to achieve common goals. Cooperation and group-
building are facilitated by mutual affirmation and encouragement by the members. The assumption
is that everyone has something to contribute, everyone is part of the solution.

Key principles of peace education

Key principles of peace education include promoting nonviolence, human rights, social justice, and
conflict resolution through critical thinking, empathy, and interactive learning. It encourages a holistic
approach by integrating concepts like gender equality, disarmament, and environmental responsibility into
various disciplines and learning levels. Ultimately, peace education aims to build a culture of peace and global
citizenship by challenging stereotypes and fostering values such as compassion, cooperation, and solidarity.

Core principles and concepts

• Nonviolence and Social Justice: Emphasizing non-violent conflict resolution and addressing systemic
inequalities is a fundamental principle.

• Human Rights: Promoting respect for and understanding of human rights is a central component.

• Conflict Resolution: Developing skills for communication, negotiation, and resolving conflicts peacefully
is a key objective.

• Empathy and Respect: Cultivating empathy, patience, and respect for diverse individuals, cultures, and
perspectives is essential.

• Critical Thinking and Reflection: Using interactive and reflective methods to encourage learners to
critically analyze issues and challenge prejudices.

Integrated themes

• Disarmament Education: Teaching about the implications of militarization and advocating for
alternatives to war.

• Gender Equality: Promoting fairness and equality between genders.

• Global Citizenship: Fostering a sense of responsibility and connection to the global community.

• Environmental Responsibility: Connecting peace with the need for a sustainable and resilient
environment.

• Cultural Understanding: Encouraging interfaith, multicultural, and international understanding to

promote tolerance and solidarity.

Pedagogical approach

• Holistic and Transformative: Peace education is seen as a holistic concept that cannot be taught in a
traditional lecture-based format.

• Interactive and Participatory: It utilizes interactive, participatory methods to encourage active dialogue
and reflection among learners.

• Values-Based: It is explicit about preferred values such as compassion, justice, equity, and integrity.
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Intersectionality and Peace Education

Intersectionality refers to how multiple factors or systems of power and oppression – such as gender,
race, class, age, and sexuality – intersect in defining societal structures and people’s lived experiences. In
conflict-affected societies, intersectionality helps in understanding not only the kinds of violence people might
suffer but also the varied interests, needs, agencies, and views toward what constitutes inclusive and sustainable
peace.

The Role of Gender and Peace Education among Indigenous People

In different societies and cultures, different values and norms attached to men and women assign them
different statuses. Norms and values generally attached to men and women of colonial and dominant cultures,
such as purity and pollution, liability and asset, dependent and breadwinner, have segregated women and men.

In indigenous communities, men and women have different gender roles and responsibilities and for
that reason they also often have different needs, desires and interests. Traditionally, indigenous women were
generally respected by indigenous men and had equal access to and control over collective land and natural
resources. However, with the gradual loss of collective ownership of lands and other natural resources and the
introduction by dominant outsiders of institutions of private property, indigenous women progressively lost their
traditional rights to lands and natural resources. The following has been a familiar pattern in many indigenous
communities: As the indigenous economy, guided by the values of generalized reciprocity, symbolic
complementarity and customary laws that cherish gender equity and equality, weakened, male members of
some indigenous communities became sole inheritors of lands and other property. As a result, female members
have been deprived of their rights of traditional access to lands and other resources.

How does the application of a gender perspective make a difference to indigenous peoples?
Gender mainstreaming, a strategy to reduce disparities between men and women, involves ensuring
that gender perspectives and attention to the goal of gender equality are central to all activities. Gender equality
is not only the concern of women, but of men and boys too. This was highlighted by Ole Henrik Magga, former
Chairperson of the UNPFII, who, when speaking at the high-level panel at the third session of the Permanent
Forum, stated:
“So often it seems to me that an important role of indigenous peoples in the global debates of
our times is to remind us all of what we may have forgotten, (that) indigenous cultures rely on gender
complementarity — a symbiosis, which values both women’s business and men’s business — a
complementarity that ensures both mutual respect and balance”.

Mainstreaming a gender perspective in development initiatives can make a real difference. For instance,
indigenous men’s and women’s situations can be better understood through the analysis of gender-
disaggregated data (qualitative and quantitative). Based on their needs assessment and their development
priorities, various programs such as awareness raising, social mobilization, organization building, training, saving
and credit schemes, income generation, functional literacy and cultural revitalization, will be prepared and
implemented with their full participation. When indigenous women manage institutions, resources and
development initiatives, they enhance and improve their social and economic situation.
 Republic of the Philippines
NORTHERN ILOILO STATE UNIVERSITY
NISU Main Campus, V. Cudilla Sr. Ave, Estancia, Iloilo Reg. No. 97Q19783

IV. Learning Assessment

General Instruction: Read and understand the following questions/ instruction per activity, use extra sheet of yellow
paper or bond paper for your answers in preparation for submission and compilation of these modules.

Test I. (Essay) Explain the following and write your answers in your own words.

1. How is peace ruined?

2. Why is peace education important?
3. How is Gender and Peace Education related? Explain.
4. In your own opinion, how can you maintain peace in your household and in your classroom?
Each answer shall be evaluated using these criteria:
Content 15 pts.
Organization of ideas 5 pts.
Language facility 5 pts.
Total score: 25 pts

V. Enrichment Activities / Outputs

Create a slogan promoting peace through education.

“What does peace mean to you?”

This activity shall be evaluated using these criteria:

Content 30 pts.
Organization of ideas 10 pts.
Language facility 10 pts.
Total score: 50 pts

V. References

Navarro-Casto, L. &Nario-Galace, J. (2008). Peace Education: A Pathway to a Culture of Peace. Retrieved

from chrome-extension://efaidnbmnnnibpcajpcglclefindmkaj/[Link]
07/PeaceEducation_3rdEdition_March-[Link]

Bermeo, M.J. (2022). Practices in Peace Education. Encyclopedia of Violence, Peace, & Conflict (Third
Edition). Retrieved from [Link]

Harris, I. (2018). Chapter 9 A Philosophic Framework for Peace Education. E-Book ISBN: 9789004385252
DOI: [Link]

Muhammad R.H., Darma A., Muhammad A.N. (2023). Peace Education in History Learning at MAN
Medan. East Asian Journal of Multidisciplinary Research (EAJMR) Vol. 2, No. 3 2023: 1289-1298. DOI prefix:
[Link] ISSN-E: 2828-1519

Salomon, G. (2011). Four Major Challenges Facing Peace Education in Regions of Intractable Conflict.
DOI: 10.1080/10781919.2010.495001 Retrieved from
[Link]
gions_of_Intractable_Conflict#:~:text=Four%20such%20major%20challenges%20that,erosion%3B%20(c)%20the
%20need

Stavrevska, E. & Smith, S. (2020). Intersectionality and Peace. Retrieved from

[Link]

Fort Phil. (2018). The Value of Peace Education in Local Communities (Philippines). Retrieved from
[Link]