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peace education initiatives in metro manila
Learning Experiences Study on Civil-Society Peace Building in the Philippines
Peace Education Initiatives in Metro Manila

L ORETA C ASTRO J ASMIN N ARIO -G ALACE AND K RISTINE L ESACA
VOLUME 4
2005
UP CIDS
LEARNING EXPERIENCES STUDY ON CIVIL -SOCIETY PEACE BUILDING IN THE PHILIPPINES VOLUME 4: PEACE EDUCATION INITIATIVES IN METRO MANILA
Published by the UP Center for Integrative and Development Studies (UP CIDS) in partnership with the United Nations Development Programme (UNDP). Copyright 2005 the United Nations Development Programme Manila Office. All rights reserved. No part of this book may be reproduced in any form or by any electronic or mechanical means including information storage and retrieval systems without permission from the UNDP and UP CIDS. Inquiries should be addressed to: UP Center for Integrative and Development Studies, Bahay ng Alumni, University of the Philippines, Diliman, Quezon City 1101 Tel/Fax: (632) 9293540 Email: cids@up.edu.ph United Nations Development Programme 30/F Yuchengco Tower RCBC Plaza, 6819 Ayala Ave. cor. Sen Gil J. Puyat Ave., Makati City 1226 Philippines Tel: (632) 9010100 Fax (632) 9010200 The National Library of the Philippines CIP Data Recommended entry: Learning experiences study on civil-society peace building in the Philippines.- - Diliman, Quezon City : UP-CIDS, c2005. 5v. ; cm. CONTENTS: v.1. Framework and synthesis of lessons learned in civil-society peace building / Miriam Coronel Ferrer v.2. National peace coalitions / Josephine C. Dionisio v.3. Psychosocial trauma rehabilitation work / Marco Puzon, Elizabeth Protacio-De Castro v. 4. Peace education initiatives in Metro Manila / Loreta Castro, Jasmin Nario-Galace and Kristine Lesaca v.5. Peace building experiences of church-based organizations in the Philippines / Jovic Lobrigo and Sonia Imperial. Published in partnership with the United Nations Development Programme (UNDP). 1. Peace-buildingPhilippines. 2. Peace-buildingCase studies. 3. Civil societyPhilippines. I. UP Center for Integrative and Development Studies (UP-CIDS).
JZ5538 303.69 2005 P061000334 ISBN ISBN ISBN ISBN ISBN 978-971-742-095-0 978-971-742-096-7 978-971-742-097-4 978-971-742-098-1 978-971-742-099-8 (vol. (vol. (vol. (vol. (vol. 1) 2) 3) 4) 5)
cover design Ernesto Enrique book design and layout East Axis Creative
The opinions expressed herein are those of the writer and do not necessarily reflect the views of the UNDP .
contents
vii ix 1 5 7 36 56 60 65 67 69 73 82 96 130 133
list of acronyms acknowledgments introduction the study

Peace Education Initiatives of Selected Academic Institutions and the Peace Education Network The Impact of Selected Peace-focused Courses on Students Attitudes and Ideas The Impact of Conflict Resolution and Peer Mediation Trainings on Students Attitudes and Behaviors Summary and Conclusions References
toolkit
The Rationale for Peace Education: What is a Culture of Peace? Educating for Peace: Content and Methodology Some Peace Education Initiatives Sample Modules on Peace Beginning a Peace Education Program Appendices
acronyms
AC ACP3 ACSPPA ADMU AKKAPKA APCEIU APNIEVE CCPRD CEAP CHR CIDS COSCA CPE CRS DECS DepEd DLSU DND EGC FDP FEU FEU-ACP3 GPPAC GOs GRP GS GZO-PI ICCN LGU MC MILF MNLF MSN NGOs OPAPP PCPGE PCRHR Assumption College Far Eastern University-Angel C. Palanca Peace Program Ateneo Center for Social Policy and Public Affairs Ateneo de Manila University Aksyon para sa Kapayapaan at Katarungan Asia-Pacific Center of Education for International Understanding Asia-Pacific Network for International Education and Values Education Center for Corporate Plans, Research and Development Catholic Educational Association of the Philippines Commission on Human Rights Center for Integrative and Development Studies Center for Social Concerns and Action Center for Peace Education Catholic Relief Services Department of Education, Culture and Sports Department of Education De La Salle University Department of National Defense Educating for Global Citizenship Freshmen Development Program Far Eastern University Far Eastern University-Angel C. Palanca Peace Program Global Partnership for the Prevention of Armed Conflict Government Organizations Government of the Republic of the Philippines Grade School Gaston Z. Ortigas Peace Institute Interfaith Center for a Culture of Nonviolence Local Government Unit Miriam College Moro Islamic Liberation Front Moro National Liberation front Mindanao Solidarity Network Non-Government Organizations Office of the Presidential Adviser on the Peace Process Philippine Council for Peace and Global Education Program on Peace, Conflict Resolution and Human Rights
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LEARNING EXPERIENCES STUDY ON CIVIL-SOCIETY PEACE BUILDING
PDHR PEN PHILANSA PNPA PNU POs PST PWOSU PWU-HS SEACSN UN UNESCO UNESCO-ASP
Peace, Democratization and Human Rights Peace Education Network Philippine Action Network against Small Arms Philippine National Police Academy Philippine Normal University Peoples Organizations Psycho-Social Trauma Peace and World Orders Studies Unit Philippine Womens University-High School Southeast Asian Conflict Studies Network United Nations United Nations Educational Scientific and Cultural Organization United Nations Educational Scientific and Cultural Organization Associated Schools Project
UNESCO- PROAP United Nations Educational Scientific and Cultural Organization-Principal Regional Office for Asia and the Pacific UP UPCIDS WCCI University of the Philippines University of the Philippines Center for Integrative and Development Studies World Council for Curriculum and Instruction
viii | A C R O N Y M S
acknowledgments
We are deeply grateful to our key informants who gave their valuable time and insights that
enabled us to complete this research: Marietta Biliran and Lourdes Yogore of Assumption College; Helen Amante, Crstina Montiel, Josephine Perez and Amihan Perez of Ateneo de Manila University; Marco Gutang of Far Eastern University; Rosemarie Salazar-Clemena, Madelene Sta. Maria and Lourdes Melegrito of De La Salle University; Rene Romero of Philippine Normal University; Maria Serena Diokno and Miriam Coronel-Ferrer of the University of the Philippines. We also thank the members of the Peace Education Network (PEN) who participated in the meetings/focused group discussions and gave their equally valuable inputs.
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introduction
After the Martial Law regime that ended in 1986, a broad range of initiatives have been undertaken
in support of the peace process in the Philippines and to advance a culture of peace in the country. These initiatives included peace-constituency building and peace education. Before 1986, however, it can be said that some forms of educating and acting for peace were already a feature of Philippine life (Cawagas and Toh, undated paper). These included nonviolent campaigns to close the US military bases and to protest human rights abuses under the Marcos dictatorship. Selected facets of peace studies, more oriented toward academic critical analysis, also started to appear in the issues taken up by a few universities, such as the issues of militarism, underdevelopment, and the so-called Muslim-Christian conflict. By the 1990s, a number of academic institutions have started various forms of peace education. This interest appears to have been influenced by seminars and conferences that were organized by groups such as the Philippine Council for Peace and Global Education (PCPGE), the World Council for Curriculum and Instruction (WCCI), and the Catholic Educational Association of the Philippines (CEAP). Peace education is used here to denote a range of actions: from raising consciousness and concern through public forums and research and publications, to conducting peace-focused courses/programs in schools. Depending on the form of peace education, the goals can range from increasing peoples understanding of the peace-related problems, their causes and the alternatives, to expressly cultivating peace values and encouraging certain types of peaceable behavior or action. Peace education in the Philippines is now generally recognized to have a two-fold responsibility. First, it seeks to contribute to a better awareness and understanding of the root causes of conflicts and violence at the global, national, community, and interpersonal levels. At the same time, peace education cultivates values and attitudes that would encourage all to engage in personal and social action toward a more just, compassionate, and nonviolent society (see Toh and Cawagas, 1987). An inquiry into the rationale of peace education reveals that peace education has both an ethical and practical rationale. It upholds core ethical principles such as the value of life and human dignity, among others. It also seeks to build a critical mass of people who will reject war (and the death and destruction that result from it) as a means of conflict resolution and who will claim their right to true human security (Castro, 2004).
research objectives
This study seeks to document the peace education efforts of selected Metro Manila academic institutions and of a local Peace Education Network (PEN) that meets in Metro Manila. It seeks further to document the impact of some of these efforts. This work is viewed as a complement to a similar study that will be undertaken in Mindanao. This study aims to: 1. Document the peace education initiatives of selected academic institutions in Metro Manila as well as of the PEN; 2. 3. Draw patterns from these initiatives; Evaluate the impact of some of the initiatives in terms of changes that may have occurred particularly in the attitudes of those in the target groups; and 4. Draw insights and lessons that can be learned from the experiences of these academic institutions and the PEN.
significance of the study

In the Philippines, peace education has long been identified as an essential means toward creating a climate that respects and promotes the principles of tolerance, justice, human rights, and citizens participation, which, in turn, increases the possibility of a durable peace (Garcia, 1989). In a more recent important conference of peace advocates held in December 2002 entitled Waging Peace in the Philippines: Looking Back, Moving Forward, we are once again reminded of the need for a strong education component (Taada, 2003). Among the workshop recommendations in the conference are the expansion of both formal and informal peace education and lobbying for the inclusion of peace education modules in the curriculum of the Department of Education (Garcia, et. al., 2003). Globally, there is a similar recognition that peace education is a fundamental requirement toward the achievement of a crucial goal in the twenty-first century: to dismantle the culture of war and violence and to replace it with a culture of peace (Reardon and Cabezudo, 2002). A culture of peace is defined by UNESCO and the United Nations (UN) as a set of values, attitudes, traditions, modes of behavior, and ways of life based on respect for life; the practice of human rights, including equal rights of women and men; the practice of nonviolence and peaceful settlement of conflicts; sustainable living; and adherence to the principles of justice, tolerance, cooperation, dialogue, and solidarity, among others. (UN/GA/Res/53/243). One of the global
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VOLUME 4: PEACE EDUCATION INITIATIVES IN METRO MANILA

organizations working hard for the establishment of such a culture is The Hague Appeal for Peace, particularly through its Global Campaign for Peace Education (GCPE). Against this backdrop of national and global acknowledgment that peace education can fulfill a fundamental role, it is important that an investigation be made into the current peace education efforts of academic institutions. This baseline information can be helpful in the formulation of future and better programs. It can help direct our future efforts toward more fruitful results since the investigation includes experiences and insights in the impact of certain initiatives as well as on enabling and hindering factors in the development of peace education in the academic institutions.
data-gathering procedure and instruments

To be able to document the peace education initiatives of the identified academic institutions, namely, Assumption College (AC), Ateneo de Manila University (AdMU), De La Salle University (DLSU), Far Eastern University (FEU), Miriam College (MC), Philippine Normal University (PNU) and University of the Philippines (UP), interviews were conducted with several key informants from the foregoing institutions. The list of informants and the interview guide are found in Annex 1 and Annex 2, respectively, in the CD version of this series. Certain relevant reports, papers, and brochures were also reviewed. To document the efforts of the PEN and to assess its impact as a network, two focused group discussions were held among the PEN members. Available materials and record of meetings were also reviewed. To evaluate the impact of certain types of peace-education initiatives particularly in terms of changes in the attitudes of students, three questionnaires were formulated. The first questionnaire (Q1) sought to find out if there were changes in the attitudes of students after undergoing a peace-focused subject for one year (in the case of grade school students) or for one semester (in the case of the college and graduate-school students). The second questionnaire (Q2) sought to assess a group of students with regard to their attitude after they had undergone a short session on Conflict Resolution in one of the academic institutions. The third questionnaire (Q3) sought to assess a group of students with regard to their attitude and the usefulness of the Peer Mediation Training after they had undergone the said training in the same academic institution. (See Annexes 3, 4, and 5 in the CD version for copies of these questionnaires.)
INTRODUCTION
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the sample
The sample for the documentation of peace education initiatives consisted of seven academic institutions (already named above) whose key informants provided the information. The sample for Q1 (relating to the impact of the peace-focused courses) consisted of 162 students from the grade school, college, and graduate school levels of MC; 121 grade school students from the AdMU; and 175 college students from FEUa grand total of 458. The sample for Q2 consisted of ninety students while Q3 had fifty-six respondents. The initiatives (Peer Mediation Training and Conflict Resolution session within the Freshmen Development Program) were unique to MC, and therefore the respondents all came from this college.
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the study
peace education initiatives of selected academic institutions and the peace education network
the study
T
assumption college (AC)
background
he following is a brief description of the peace education initia-
tives of the seven academic institutions included in this study.
The following narration comes mainly from the responses of key informants from the institutions as well as from reports, papers, and/or brochures that were available.
The AC is a private Catholic college located in Makati. At AC, interest in peace education started in the 1980s because of the leadership of its school president who also became the president of the PCPGE. The Center for Corporate Plans, Research and Development (CCPRD) was designated as the presidents arm in pursuing peace education in and outside AC as well. The College co-organized a number of Peace and Global Education seminar-workshops until the early 1990s. In the mid-1990s, it initiated its Summer Institute, Educating for Global Citizenship (EGC) which is held every summer at the AC Graduate School. EGC became the lead course in a teacher-training program that the AC conducts in partnership with the BontocLagawe Vicariate. The CCPRD Director of AC became involved as a trainor and module-writer on peace building and conflict management and transformation for the Office of the Presidential Adviser on the Peace Process (OPAPP) and the Commission on Human Rights (CHR). Since 2001 Peace Education has been offered as an elective course in the Bachelor of Science (B.S.) Education undergraduate curriculum. Now it has ceased to be an elective course but is included in the Integrated Summer Study Program of the Education students. Peace frameworks, human rights principles and advocacies have been integrated in Psychology particularly in Psych 2, Human Service Agencies, a course that develops students skills in human services delivery.
peace education initiatives

1. Curricular Initiatives a. Peace Education was offered as an elective course in the curriculum of those studying B.S. in Education. It is currently included in the Integrated Summer Study Program. b. The EGC is a course offered every summer by the AC Graduate School. It covers various peace frameworks, human rights, conflict management and interfaith solidarity. c. 2. Peace themes are integrated in the Theology courses.
Training for/with AC Constituents In-service training on peace education has been given to AC teachers.
3.
Training Conducted for Other Groups a. The AC Graduate School is a partner of the Schools of Living Tradition of the Bontoc-Lagawe Vicariate in conducting a teacher-training activity where the EGC is the lead course. b. The AC Education Department is in partnership with the Education Department of St. Anthonys College in San Jose, Antique, in conducting the Integrated Summer Study Program that includes peace education modules.
4.
Research and Publications/Production of Materials The Education students write peace education modules.
5.
Other Forms of Peace Education/Peace Advocacy The immersion of AC students with cadets of the Philippine National Police Academy (PNPA) involves the joint study and interaction of the two groups. The themes they study and discuss together include the peace frameworks, paths to peace, and human rights. The shared experiences enrich both the students and police cadets. This was started in April 2004.
goal
To concretize/put to action the schools social responsibility by working for peace and justice.
helping/enabling factors
1. 2. 3. 4. Support from the AC administration, both financial and moral Inspiration from the schools vision-mission Openness and cooperation of faculty Attendance of the faculty in peace research forums in the Philippines and Asia
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5. 6. Availability of materials on peace education Openness of partner organizations to engage in joint peace education projects, e.g., with the OPAPP and CHR.
challenges/difficulties
1. Difficulty of connecting with government organizations (GOs), non-government organizations (NGOs), and peoples organizations (POs) 2. The challenge of making peace research data reach policymakers, educational institutions, business, and government units 3. Competing demands on the time and energies of those who do peace education.
addressing the challenges

There is need for persistent networking/partnerships with GOs, NGOs, POs, etc. to enrich peace-education work.
impact/evaluation of work
The qualitative evaluation of the training program conducted by AC in partnership with the Bontoc-Lagawe Vicariate and OPAPP has shown that the participants have appreciated the new knowledge, skills, and attitudes that they have learned. Among the attitudes mentioned were acceptance, appreciation of ones own identity and culture, living in harmony with other people and the environment.
ateneo de manila university (AdMU)

background
The AdMU is a Jesuit-run academic institution located in Quezon City. Formal peace education initiatives in the grade school and college units of Ateneo started in the 1990s while the Ateneo Center for Social Policy and Public Affairs (ACSPPA) published its first peace-focused publication in 1989, with the University of the Philippines Center for Integrative and Development Studies (UPCIDS) as co-publisher. Since then, the ACSPPA has published a few other works related to peace, cited on the next page. The ACSPPA was established in April 1986 to strengthen democracy and peoples participation in governance. In 1993, the Ateneo Grade Schools Social Studies Department decided to focus its Grade Seven curriculum content on peace. The departments faculty had an orientation on the basics of peace education and on the use of a newly published peace-focused textbook prior to implemen-
PEACE EDUCATION INITIATIVES
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tation of this decision. A few years later, peace-related courses were also offered in various programs in AdMUs tertiary level. Said courses were the result of particular faculty members interest in pursuing this area of studies.

1. Curricular Initiatives a. The Grade 7 Social Studies curriculum is on peace issues and action. Their current textbook is entitled Edukasyong Pangkapayapaan. b. Peace Psychology is a major course offering in both the undergraduate and graduate programs of Social Psychology. c. Active NonViolence was a course offering at the Department of Interdisciplinary Studies. d. 2. Mediation is a course offering in the Development Studies Program.
Research and Publications a. b. Research on The Economics of the Mindanao Conflict (Economics Department) Research on Political Psychology of NonViolent Democratic Transitions in Southeast Asia (Psychology Department) c. Peace-related books published by the ACSPPA are: Waging Peace in the Philippines (co-published with UPCIDS), edited by Ed Garcia and Carolina Hernandez Cry Out for Peace: Social Psychological Notes on Peace Making: Local Governance Under the Crescent Moon: Rebellion in Mindanao by Marites Vitug and Glenda Gloria.
3.
Other Forms of Peace Education/Peace Advocacy Work a. Grade 7 Social Studies students have engaged in letter writing on issues of national concern. b. As part of the Grade 7 Social Studies peace-oriented class, students undertake an outreach-interaction activity with students of the Barangka Elementary School. The objective of the activity, Bahaginan sa Barangka, is to reduce the students prejudice against their public school counterparts through the activity itself and the proper processing of the experience. The AdMU was the site and major host of the 7th International Symposium on the Contributions of Psychology to Peace in 2001. It was attended by both local and international peace psychologists and peace workers. c. The ACSPPA has produced videos: Peace Today: A Legacy for Tomorrows Children
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and Citizens as Peacemakers.
goals
1. 2. For the Grade School To integrate peace values into the curriculum. For the Psychology Department To consider the contributions of psychology to peace building. 3. For ACSPPA To show that peace issues are crucial to social policy.
helping/enabling factors
1. For the Grade School a. b. c. d. e. 2. There are supportive teachers. The students taking the subject are enthusiastic. The Social Studies Department is passionate about peace education. There is some institutional support especially for the Bahaginan sa Barangka. Attendance in PEN meetings helps keep the faculty informed and motivated.
For the Psychology Department a. b. There is growing interest in peace and peace psychology. Scholars collaborate across oceans through cyber space to work on peace psychology research related to issues like structural violence, other forms of terrorism, and democratic transitions. c. The close contact with peace partners keeps faculty attuned to peace issues and challenges. d. There is engagement with government agencies that directly affect peace decisions such as the OPAPP and the Department of National Defense (DND).
3.
For ACSPPA a. The experts who work with the Center are very committed to their specific projects.
challenges/difficulties
1. For the Grade School a. b. 2. Lack of time on the part of the faculty Lack of resource materials on peace education
For the Psychology Department a. Certain prevailing views in psychology that need to be challenged
Psychology tends to be individualistic and rarely looks at society as a unit of analysis. In peace, the unit of analysis is social.
Western peace psychology tends to look at healing after a conflict rather than
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prevention, e.g., obtaining social fairness. b. c. 3. There is need to put resources, both intellectual and material, on conflict prevention. The students reached are only those enrolled in the peace psychology classes.
For ACSPPA a. Lack of sustained funding which has resulted in reduction of staff and projects.

1. For the Grade School a. b. Perseverance despite setbacks Participation in conferences and meetings of the Peace Education Network to gather resource materials and ideas 2. For the Psychology Department a. Consciously engaging the younger generation in a conversation regarding social justice and active nonviolence b. c. Continuing the integration of both the social and personal Continuing the tradition of the Peace Psychology class (graduate level) in organizing/ convening a Peace Forum which serves as an advertisement for peace education and peace psychology. 3. For ACSPPA a. Continuous efforts in writing and submitting proposals for grants
impact / evaluation of work

1. For the Grade School a. A survey has been made regarding the students feelings about the peace-focused Grade 7 subject, their learnings, and suggestions. However, the department has not yet been able to collate the results and analyze the findings. Some of the answers though that can be recalled by the informant are Nag-iisip ako ngayon bago magalit, Hindi ko pala dapat layuan ang taong iba sa akin, Nalaman ko ang ibat-ibang isyu. 2. For the Psychology Department a. Teacher evaluation results are above-average to excellent. Some comments by students on the course are: the course is very interesting and very relevant; and the resource persons are credible. b. International colleagues have recognized the Psychology Departments contributions as when one symposium in the American Psychological Association used Cristina Montiels article on structural peace building and when colleagues praised

the 7th International Symposium on the Contribution of Psychology to Peace in 2001. Montiel is chair of Ateneos Psychology Department.
de la salle university (DLSU)

background
The DLSU on Taft Avenue, Manila is the main campus of the De La Salle University system. It is a private Catholic university run by the Brothers of De La Salle. The interest in peace education at DLSU started in 1990, the first year of the Decade of Peace proclaimed by then-President Corazon Aquino. Particular faculty members started to undertake peace-related researches. One focused on counseling for peace while another studied indigenous concepts related to peace. Certain curricular efforts followed, particularly in the Psychology Department and the College of Education of DLSU, because of the initiative of the same faculty. They are described below. The DLSU has a Center for Social Concerns and Action (COSCA) whose underlying mission is to promote peace based on justice and love. To concretize this mission, COSCA has joined peace campaign and advocacies beginning in the late 1980s.
peace-education initiatives
1. Curricular Initiatives a. Culture and Conflict is offered as an elective course once a year in the MS Psychology major in Applied Social and Cultural Psychology program. b. Peace Education is one of the topics in the course. Seminar on Religious and Values Education is a required course in the Doctor of Education in Religious and Values Education program. 2. Research and Publications DLSU faculty has undertaken the following peace-related researches and publications a. b. c. Counseling and Values Education: Steps to Peace in the Asian Setting Counseling for Peace (Philippine Journal of Psychology, 28, 30-51) Psychology and a Culture of Peace, Presidential Address, Annual Convention of the Psychological Association of the Philippines. PSSC, Quezon City, August 1996. d. The sociocultural dimensions of Philippine conflict, in M. Sta. Maria (ed.). Conflict and conflict resolution in the Philippines: Proceedings of the 1ST National Workshop of the Southeast Asian Conflict Studies Network-Philippines. e. Public policy conflict prevention: Discussion paper on public policy conflict reso-
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lution, in S. Laohasiriwong & D. J. Blake (eds.), Public policy conflicts: Proceedings of the Third Southeast Asian Conflict Studies Network Regional Workshop, Khon Kaen, Thailand and Vientiane, Lao PDR, May 6-8, 2002. f. The indigenous psychology of conflict and conflict resolution, Asia-Pacific Social Science Review, Vol. 3, No. 3 (2002), pp. 43-60. g. Managing social conflict: The peace zone experience, Philippine Journal of Psychology (Special issue on Philippine political and peace psychology), 33:2 (2002), pp. 48-76. h. Cultural Constructs Related to Peace: A Comparison across Selected Filipino Ethnolinguistic Groups, 1998. i. The Antecedents and Consequences of Philippine Peace, a research report submitted to the University Research Coordinating Office, De La Salle University, 2001. j. A case study on the Tulunan Peace Zone Area, a report prepared for the Civil Society and Governance Project, DLSU Social Development and Research Center, 2000. k. A case study on the Cantomanyog peace zone, a report prepared for the Civil Society and Governance Project, DLSU Social Development and Research Center, 2000. The Psychology Department has identified peace and conflict as a topic in its departmental research agenda. 3. Other Forms of Peace Education/Peace Advocacy Work a. The current national coordinator for the Philippines of the Southeast Asian Conflict Studies Network (SEACSN) is from DLSU. She holds this position in an institutional capacity. The network organizes workshops in Southeast Asia on different types of conflict: interpersonal, organizational, social, interstate as well as policy disputes and community conflicts. b. The peace process is a topic included in the national situation sessions given to the students of two integrated community service courses (Christian Morality and Catholic Social Teachings) under the Theology and Religious Education Department. c. COSCA has organized symposiums and discussions on human rights, womens rights and sustainable development, among others. It has also campaigned for the Peace Agenda in connection with the Peace Talks in the late 1980s and early 1990s.
goals
1. 2. To advance the cause of peace education and counseling for peace. To teach the skills of conflict management and resolution and to deepen the under-

standing of the role played by culture in the dynamics of conflict and its resolution. 3. To advance the social development framework in the DLSU curriculum and activities.
helping / enabling factors

1. 2. Institutional support especially for research and publications Linkages with networks and partners, external and internal An example of the former is the SEACSN and example for the latter are the students and parents organizations. 3. Students and colleagues interest in the field.
challenges / difficulties
1. 2. Lack of sustained and collaborative efforts in the internal community. Competing demands on the time of the faculty who need to teach and do research but who are also requested to conduct external workshops. 3. Constant change in the DLSU leadership, hence the need to keep re-introducing the program of the COSCA.

1. Utilize the research opportunities and incentives within the university to focus on the subject matter of peace and conflict. 2. 3. Keep the active connection with conflict studies networks. Persevere in the pursuit of goals.

There is no information available with regard to the impact or evaluation of the peacerelated work of DLSU faculty and the COSCA.
far eastern university (FEU)

background
The FEU is a private nonsectarian university located in Manila. The Peace Education Program at FEU had its roots in 1998 when the family of the late Angel C. Palanca decided to commemorate his centennial by proposing to FEUs Board of Trustees the establishment of a peace education course at FEU. Palanca was a member of FEUs Board for a total of 30 years and was Board chairman for 20 years. The board agreed and his family donated funds for the development of the course modules on Peace Education and the training of the
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concerned faculty. The program is known in FEU as the FEU-Angel C. Palanca Peace Program (ACP3). Indeed it can be said that the program is a partnership between FEU and the Palanca family. The former pays the salaries of the faculty while the latter funds faculty training and the reproduction of materials. The peace education course is required for all students in certain degree programs.

1. Curricular Initiatives There is only one course that has been developed (Peace Education). It is a three-unit course taken by all students in the Bachelor of Arts (A.B.) and B.S. degree programs except the following: Architecture and Fine Arts, Education, Nursing, Business and Accounting. 2. Training Conducted for/with FEU Constituents a. b. In-service teacher-training for the faculty of the course is done regularly. A recent training on Values Education and the Valuing Process, involving outside resource persons, was held for the faculty. 3. Research and Publications/Production of Materials A compilation of peace education modules was produced. This is used in the course. 4. Other Forms of Peace Education/Peace Advocacy Work ACP3 has initiated student activities within FEU such as peace-essay writing and painting for peace.
goals
The overall goal of the ACP3 is to enhance the FEU students understanding of peace concerns as a way of promoting a culture of peace in the society.

1. There is joint support from the FEU administration and the Palanca family for the peace education course. 2. There is receptivity and interest from the students because they find the topics relevant to the times. 3. 4. The faculty of the peace education course are enthusiastic. The linkages with other peace-oriented groups and centers have helped. These are the Peace Education Network (PEN), the Asia-Pacific Network for International Education and Values Education (APNIEVE), and the Miriam College Center for Peace Education. These linkages have helped in updating them on new materials and in providing affirmation and support.
challenges and difficulties

Lack of support for upgrading opportunities: 1. The Peace Education faculty have a heavy teaching load and thus do not have enough time to attend meetings and in-house training. 2. A few of the Peace Education faculty need training on peace pedagogy. They are more used to lecturing than facilitating. 3. 4. 5. 6. Some faculty outside of the Peace Education group are skeptical of the thrust. They lack an evaluation mechanism. Peace education modules currently being used need updating and more variety. There is little publicity for the peace program and thus it is not known to other members of the FEU community.

The ACP3 plans to do the following to respond to the above challenges: 1. 2. 3. 4. Seek resources from within the university and outside foundations. Expand linkages with kindred organizations. Persevere in the efforts despite skepticism and challenges. Consider establishing a formal structure, like a center, with office space and staff, to be able to do more. 5. Schedule the training during the summer or semestral break to ensure the faculty are relatively freer. 6. Address the need for peace pedagogy and improvement of the peace modules in the future trainings. 7. Put up posters re the ACP3 around the campus.
The ACP3 has recently expanded its steering committee and the members have been assigned to various subcommittees to address/respond to the above challenges.
impact / evaluation of the work

There has been no systematic evaluation on FEUs peace education work.
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miriam college (MC)

background
The MC is a private Catholic college located in Quezon City. Peace education in MC began in the early 1980s when peace and global perspectives were deliberately infused into the lessons of the faculty who had undergone seminars conducted by a newly established organization thenthe Philippine Council for Global Education, now the PCPGE. In 1988, a three-unit college-level course, Introduction to Peace Studies, was included in the International Studies curriculum. One year later, a Peace Core Group (now called the associates of the Center for Peace Education or CPE) composed of administrators and faculty from various units, was convened. In 1991 the school committed itself to being a Zone of Peace. In its declaration, the community pledged to promote caring relationships, cooperation, nonviolent conflict resolution, a simple lifestyle, and activities of peace and social concern. The CPE was established in 1997. The objectives of the CPE are: to institutionalize the Colleges peace-education thrust; to help promote the culture of peace in the larger society, including those that are underserved; and to develop partnerships with other peace-oriented groups and with all people of goodwill.

MC undertakes peace education in the following ways: 1. Curricular Initiatives Peace-focused courses/subjects are offered in the curriculum. a. The Grade 7 Social Studies curriculum is on peace issues and action. The textbook used is entitled Tungo sa Isang Mapayapang Mundo. b. Peace Studies is a major course in the International Studies curriculum of the college. c. Education for Peace, Gender Equality, and the Environment is a major course in the Child Development and Education curriculum of the college. d. Education for Peace is a major course in the M.A. in Values Education program of the Graduate School. e. Peace Psychology is part of a major course called Current Issues in the B.S. Psychology program of the College. f. International Peace and Security and Nonviolent Social Change are major courses in the M.A. in International Studies program, also of the Graduate School. g. Peace, Gender Equality, and Earth Stewardship has been proposed as a core

course for all students of the college unit. h. Furthermore, the faculty are encouraged to integrate peace ideas, themes, and perspectives in their lessons, particularly in the Social Studies subjects. 2. Training Conducted for/with MC Constituents a. The faculty of the various units had a peace education orientation-training in April 1999. Thereafter, new faculty members undergo the same training before the beginning of each school year, i.e., in the last week of May. b. All high school students and college freshmen undergo Conflict Resolution education sessions each year through the High School Homeroom Program and the College Freshmen Development Program. c. Selected student leaders from the various units undergo Peer Mediation Training every year. d. Selected nonacademic personnel and administrators have gone through Conflict Resolution Sessions. 3. Training Conducted for Other Groups a. The CPE has conducted many training workshops on peace education in different parts of the country for teacher-trainers of CEAP member-schools. Also, three big groups of public school teachers and administrators from the Department of Education were given training. The workshops were held in Laguna, Cebu, and Zamboanga. In all these activities the co-organizer was the OPAPP, the government agency that has provided both leadership and practical support for some peace education initiatives in both the private and public sectors. b. Training activities or short orientation talks were also conducted for many individual schools, such as the Ateneo de Manila Grade School and Holy Family School, and groups of schools such as the Don Bosco Educational Association, Canossian Educational Association and the Benedictine Educational Association. c. The CPE organized two important workshops in 2001 and 2004 for teachers and teacher-educators, respectively. The first was on Educating for a Culture of Peace that was attended by fifty teachers including a staff member of the Asia-Pacific Center of Education for International Understanding (APCEIU). The second was on The Spiritual and Ethical Foundations of Peace Education that was attended by twenty-nine Christian and Muslim faculty members from Colleges of Education in Luzon, Visayas, and Mindanao. The workshops were held in cooperation with the UNESCO Peace Education Laureate for 2000 and the Peace Education Centers Network, respectively.
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d. Conflict resolution training seminars were conducted for urban poor women, community leaders, out-of-school youth, and police officers. 4. Research and Publications/Production of Materials The following were produced: a. b. c. d. e. f. g. 5. Tungo sa Isang Mapayapang Mundo, 1993 and 2000 Peer Mediation Sourcebook, 1999 Kapayapaan ang Hangad Ko, 2000 Peace Education Teacher-Training Manual, 2001 Weaving Solidarity Toward a Culture of Peace, 2003 Reducing Prejudice Through Peace Education: Training Modules, 2004 Various articles on peace education published in local and international journals.
Other Forms of Peace Education/Peace Advocacy Work a. The CPE organized youth conferences that brought together hundreds of youth and student leaders from many parts of the country, including Christian, Muslim and indigenous youth. These were the Asia-Pacific Youth Conference on the Culture of Peace in 2000 and the National Youth Leaders Conference on the Culture of Peace in 2003. The Conference themes were Celebrating the Youths Potential toward Peace and Building Bridges of Tolerance and Solidarity, respectively. b. It hosted and co-organized the 2002 International Institute on Peace Education that was attended by peace educators from various countries and Philippine regions. It also helped as a member of the local organizing committee of the International Symposium on the Contributions of Psychology to Peace held in AdMU and of the Asia-Pacific Peace Research Conference. Both were held in 2001. c. It has advocated against war both in the home and global fronts and for the resumption of peace negotiations between the government and rebel forces, through statements and participation in forums and rallies, as well as by being active in the Mindanao Solidarity Network (MSN). d. It has shown solidarity with the Mindanao war victims/refugees by raising funds to help cover some of their material needs (February and September 2003). e. It launched a twinning project with the Rajah Muda High School of Pikit, Cotabato to advance a people to people peace process. f. It has participated in political activities, through statements, letter-writing, lobbying and participation in forums and rallies on important national issues. g. It mounts a Peace Exhibit annually as well as other consciousness raising activities like holding forums, poster making, quilt making, etc. h. It initiated the PEN in March 1999 to bring together representatives of schools and

organizations with a keen interest in informal and formal peace education.
goals
The overarching goal of MCs peace education efforts is to advance a culture of peace within the school and in the larger society, including the national and global levels. The school sees this goal as consistent with its vision-mission and its avowed core values.

The following factors helped/enabled MC in its peace-education efforts: 1. There is a core team of administrators and faculty volunteers (called CPE Associates) who assists the CPE in some of its activities and projects. This core team started by studying together topics like concepts of peace, peace problems and issues as well as possible alternatives. 2. There is support from the institution, e.g., of provision of physical space/a room for the center and salaries for three part-time staff. 3. 4. It enjoys the acceptance and receptivity of the various school sectors. It enjoys linkages and partnerships with other organizations and groups including the local PEN and the Global Campaign for Peace Education. These linkages facilitate projects/ activities and enrich the centers work. The said organizations and groups do not only provide practical assistance but also inspiration, because of their commitment.
The following were the challenges faced in relation to the peace-education efforts: 1. It is constantly searching for financial support for projects in the absence of readily available funding sources for peace-focused projects 2. The CPE staff and core team are faced with competing demands for their time.

1. It has shown persistence and creativity in sourcing funds, and has been frugal to realize savings. 2. It attempts at good time management.

1. An evaluation/feedback form is ordinarily given to training participants within MC but it is qualitative in nature. The two questions asked are on general items: what participants have found helpful and their suggestions for the improvement of the training. All
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participants who have accomplished the forms have unanimously expressed that they believe the training would be useful to them. 2. The training with teacher-trainers from CEAP schools uses a rating scale and the trainings have yielded average ratings of between very good and excellent. Furthermore, in the monitoring workshops held one year after the training, the participants reported on how they have disseminated their learnings in their own school community and even beyond such as nearby schools and barangays. They have also reported the infusion of peace themes and perspectives into the various subject areas such as Social Studies, Philosophy, and Religious Education. One of the schools declared itself a Peace Zone, while another started to offer a separate peace-focused subject in its high school curriculum.
philippine normal university (PNU)

background
PNU is a state university in Manila that is focused on teacher-education programs. The institutionalization of peace education at PNU began in 1990 with the creation of the Peace and World Order Studies Unit (PWOSU). As a unit in the School of Social Sciences, it was tasked to upgrade PNUs political and citizenship education and to define the content and specific approaches for teaching peace, human rights and global values in the university (Nava, 2003). This commitment to peace education is deemed to have started in the early 1980s. It was at this time that PNU became an active member of the Philippine Council for Global Education (now the PCPGE) and the WCCI. These two organizations were then introducing peace and global education to the country. In 2002, PWOSU was restructured, which resulted in two new centers, namely, the Center for Peace and Human Rights Education and the Center for Gender Education and Development.

1. Curricular Initiatives a. Peace, Human Rights, and Gender Education is a required course in the B.S.E. major in Social Sciences program. b. Peace and Global Education is offered as an elective course in the M.A. in Values Education program. c. Peace and Gender Issues is one of the subjects in the specialization on Womens Studies (undergraduate level).

d. Peace and human rights concepts are integrated in two required subjects, Social and Political Movements and Philippine Government and Politics. 2. Training Conducted for/with PNU Constituents Some examples are as follows: a. b. Training of teachers on peace, democracy, and international understanding Training of students, particularly a human rights-focused student group called Kahilwayan and the Social Science Club on Human Rights and Peace Concepts/ Values c. 3. Training of Human Rights Education facilitators
Training Conducted for Other Groups a. Training on Peace and Human Rights for Sangguniang Kabataan Leaders in various parts of the country in partnership with UNESCO, the Department of the Interior and Local Government, and PNU b. Training on Peace and Human Rights in different PNU campuses (faculty, staff and students) c. Peace and Human Rights Trainings for Public Safety Officers (police, jail officers/ guards) sponsored by the Hans Seidel Foundation, Benigno Aquino Foundation and PNUs Peace and Human Rights Center d. e. Gender-Sensitivity Training for local government units (LGUs) in Prosperidad, Agusan Peace and Human Rights Workshop conducted by PNU faculty in Surigao State College of Technology f. Modules and Questions for Licensure Examinations prepared for teachers in the areas of peace and human rights.
4.
Research and Publications/Production of Materials a. b. Modules for Intercultural Awareness, Gender Sensitivity, and International Education Modules on Peace and Human Rights for use with local government executives, in partnership with OPAPP and the Commission on Human Rights (CHR) c. d. A Shopping List in Teaching Human Rights, a book produced by students Research on the involvement of selected teacher-training institutions in the UNESCO-ASPnet program e. Various papers presented by PNU faculty in conferences and several professional articles on peace written by PNU faculty in journals here and abroad, e.g., HURIGHTS Journal.
5.
Other Forms of Peace Education/Peace Advocacy Work a. PNU mobilized the school community and other SCUs to support the UNESCO Peace Manifesto 2000.
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b. It pioneered in conducting National Peace Youth Camps e.g., the Tagaytay and Regional Peace Camps in Davao, Legazpi, and Baguio. Later on these were expanded to the Asia-Pacific Youth Peace Camp with UNESCO-PROAP funding support. c. Since 2001 PNU has been the convener of an international youth conference to mark International Youth Day on August 12. The themes of the conference have been related to peace. d. PNU has occasionally organized peace education conferences, for example, the National Conference on Peace Education in 1997. e. It has an active UNESCO Club, which leads in student activities related to peace and other UNESCO priorities. f. PNU conducts demo-teaching in peace concepts and approaches at the PNU Laboratory elementary and high schools as part of its peace-demo festival.
goal
PNU wants to actualize its philosophy through peace education among other features of the school. Its school philosophy involves the development of leaders and agents of transformation.

1. 2. There is a committed core of faculty leading the peace education efforts. There is support from the administration, e.g., provision of physical space and the salary of a part-time director for the Center for Peace and Human Rights Education. There is also support for the peace-building efforts and outreach of the Center for Linkages and Extension Services. 3. Openness of the faculty and students to the program is evident. Peace is a unifying issue among the faculty in the PNU system. 4. There are university-wide activities mobilizing the community in the campaign for peace on national and global levels, e.g., the celebration of Peace Consciousness Month every September, exhibit and lecture-forum on understanding Islam. 5. There are linkages with UNESCO, OPAPP , and CHR, international institutional consortiums, and professional international organizations involved in peace education.

Creativity in generating income is employed. The core team conducts seminars/conferences to generate income to finance its activities.

While periodic evaluation among peers and students is conducted, there has been no systematic evaluation done on PNUs peace education work.
university of the philippines (UP)

background
UP Diliman, Quezon City is the main campus of UP , a state university system with campuses in other parts of the country. The UPCIDS is one of the centers located in the Diliman campus. The UPCIDS Program on Peace, Conflict Resolution and Human Rights now called the Program on Peace Democratization and Human RIghts (PPDHR), began in the second half of the 1990s as part of the new thrusts identified by CIDS in the post-Marcos period. The Program is the contribution of UPCIDS to the universitys efforts to help grapple with the countrys critical problems regarding peace. It had a sub-program, Psychosocial Trauma (PST), which conducted research on trauma brought about by political violence at the level of victims, survivors, and caregivers. The PST is currently a separate program within the CIDS. The activities and projects of the CIDS are focused on researches and publications and these take on an educational role when they are disseminated, and especially when the said researches and publications affect the discourse, thinking, and attitudes of people. In the late 1990s, an elective course on Philippine Peace Processes was offered at the Department of Political Science. Although not a regular course, it was offered through the special-topics course in the Political Science curriculum under Philippine Politics. It is thus a course that is not institutionalized but is the result of a faculty members initiative and interest.

1. Curricular Initiatives An elective special topic course on Philippine Peace Processes was taught in the Department of Political Science in the late 1990s. 2. Research and Publications Among the research projects undertaken by the UPCIDS are: a. b. c. d. The Peace Process in Mindanao: an Assessment of the GRP-MNLF Peace Agreement Peoples Diplomacy, Nonviolence and the Reconstruction of Postwar Societies Impact of Armed Conflict on Filipino Muslim Children: the Child Soldiers Bangsa Moro Peace Process: Documentation and Classification of Documents
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e. f. g. Torture Experiences within the Revolutionary Movement Children Victims of Torture: Effects, Coping and Intervention The Impact of Armed Conflict on Children: Community Participation in the Psychosocial Recovery and Reintegration of Children h. i. Matrix of the Interim Agreements between the GRP and MNLF Documentation on Peace Zones.
Among the peace-related publications are: a. b. c. d. e. f. g. h. i. j. 3. Waging Peace in the Philippines (co-published with ACSPPA) Reflections on the Peace Process The View Toward Peace of Filipinos Peace Building and Mediation in the Philippines Peace Zones in the Philippines The 1986-1987 Peace Talks Peace Matters: A Philippine Peace Compendium Torture of Children in Situations of Armed Conflict The Southern Philippines Council for Peace and Development Teaching Manual: Peace, Human Rights, and Conflict Resolution.
Other Forms of Peace Education/Peace Advocacy Work In 2002 the PPDHR led an important campaign on Third-Party Peace Constituency Building. Its objective was to strengthen the voice of a third-party constituency that can influence and pressure negotiating parties (government and rebel groups) to arrive at workable and just agreements that will redound to the benefit of the whole country. The need for third-party constituency building was heightened because of the negative implications of the US-led war on terrorism and the US-AFP Balikatan Exercises on the national peace process (Ferrer, Concept Paper, 2002). The PPDHR convened several meetings to bring together groups and individuals interested in finding peaceful and lasting solutions to the countrys internal armed conflicts. The meetings resulted in the formation of a loose network, the All-Out Peace Groups. It held a press conference and issued a powerful statement, and held a march to draw attention to the call to resume political negotiations and to put an end to military operations by all sides (Ferrer, Year-End Report, 2002). The program also co-organized the following activities to increase the participants understanding of the relevant issues: a. b. c. Forum on War Exercises and Peace Processes Panel discussion on Internal Conflicts and Peace Processes Conference on Waging Peace in the Philippines Looking Back, Moving Forward.
goal
Through its researches and publications as well as advocacy campaigns, the UPCIDS seeks to contribute to the discourse on peace issues, which covers not only conflict resolution but also questions of social justice and development. It also seeks to address policy recommendations relating to peace.

1. Institutional support the university has provided funds and personnel, as well as physical space with communication facilities, to the UPCIDS. 2. The university has diverse professional expertise available, e.g., experts on psychosocial trauma, political analysis, law, Islamic studies, etc. This enables the UPCIDS to address the different components of the peace agenda.
challenge / difficulties
1. Institutionalizing peace education in the form of a new course or degree program in UP , is a long and arduous process. There must be an adequate number of people who can teach and advocate the introduction of new courses/degree program. 2. 3. There is need to develop a core of faculty working on the subject. There is no full-time personnel doing peace education/peace studies work. The CIDS Program Convener is a part-time faculty member who is provided a minimal honorarium to manage the whole program, including supervising projects and undertaking his/her own projects.

1. 2. 3. Encourage students and faculty to go into peace and conflict resolution studies. Write project proposals and get external funding. Nurture the networks within and outside UP that have been built over time.

An external review of UPCIDS was conducted several years ago, though not of the peace program in particular. That review, however, is an internal document.
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Peace Education Initiatives of Selected Academic Institutions

De La Salle University Far Eastern University Miriam College Philippine Normal University University of the Philippines
To advance the To enhance the To advance a culture To develop leaders To contribute to the cause of peace students of peace in the and agents of social discourse on peace education and understanding of school and in society transformation issues and to counseling for peace peace concerns as a address policy way of promoting a recommendations To teach the skills of
Assumption College
Ateneo de Manila University
When and How Interest in Peace Education Began
1980s: involvement in PCPGE; CCPRD designated to pursue peace education Until the early 90s: co-organized peace & global education workshops 1990s: initiated Summer Institute, Educating for Global Citizenship CCPRD Director became involved as trainor and modulewriter for OPAPP and CHR 2001: Peace Education offered as an elective course in the Education Dept. Goals To put to action the Related to schools social Peace responsibility by Education working for peace and justice
1989: publication by 1980s: DLSUs 1998: establishment 1980s: peace 1980s: membership 1990s: Program on ACSPPA (with COSCA joined of the Angel C. perspectives were in PCPGE and WCCI Peace, Conflict UPCIDS) of a peacepeace campaigns Palanca Peace infused in lessons as 1990: Peace and Resolution and focused material and advocacies Program a result of Human Rights at UPWorld Order Studies involvement in CIDS began Unit was created 1993: a peace 1990s: peacePCPGE focused subject was related researches PST Program of CIDS 2002: Center for offered in Grade 7 were undertaken began to conduct 1988: a peace Peace and Human and later on, peacefollowed by studies course was research on trauma Rights and the related courses curricular efforts in introduced from political Center for Gender were also offered in the Psychology violence Education and 1991: school the tertiary level Department and Development were Philippine Peace became Zone of College of Education Processes course created Peace was offered at the 1997: the Center for Department of Peace Education Political Science was established
To integrate peace values in the curriculum for GS To consider the contributions of
Assumption College
culture of peace in society
Ateneo de Manila University De La Salle University
Far Eastern University
Miriam College
Philippine Normal University
University of the Philippines

relating to peace
Goals Related to Peace Education
Helping/ Enabling Factors Support from administration and the Palanca family Students receptivity and interest Enthusiasm of faculty Linkages with groups like PEN, APNIEVE, CPE Core team that assists in projects Institutional support Receptivity of school community Linkages and partnerships with local and global organizations
psychology to peace conflict management To show that peace To advance the issues are crucial to social development social policy framework in the DLSU curriculum and activities Grade School Support from Institutional support administration Supportive teachers Internal and external and enthusiastic linkages Inspiration from the students schools vision Students and mission Institutional support colleagues interest in the field Cooperation of Linkage with PEN faculty Department of Attendance in peace Psychology forums Growing interest in peace psychology Availability of materials Cyberspace collaboration and Engagement in other linkages peace education projects with GOs Engagement with government like the OPAPP agencies working for peace ACCSPPA Commitment of staff Committed core of faculty Support from administration Openness of the school to the program University-wide peace campaigns Linkages
Institutional support Diverse professional expertise
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Peace Education Initiatives of Selected Academic Institutions (continued)

De La Salle University
Lack of sustained, Lack of support for Funding sources Income generation collaborative efforts upgrading Competing demands opportunities for time Competing demands on time Heavy teaching load that deters faculty Constant change in from attending school leadership trainings Lack of training of faculty on the peace pedagogy Lack of an evaluation mechanism Need to upgrade peace modules Lack of publicity for peace program Seek resources Persistence in sourcing funds/ Expand linkages frugality in using Persevere in efforts them Consider establishing a Center Attempts at good time management Schedule a faculty training Address the need for peace pedagogy and improvement of peace modules Creativity in generating income
Far Eastern University Miriam College Philippine Normal University University of the Philippines
Institutionalizing peace education in the form of a new course or degree Need to develop a core of faculty working on the subject No full-time personnel doing peace education work Encourage students and faculty to go into peace and conflict resolution studies Write project proposals to get funding Nurture networks
Assumption College
Challenges/ Difficulty in Grade School Difficulties connecting with Lack of time GOs, NGOs and POs Lack of resources Department of Making peace research data reach Psychology policy-makers Prevailing views in psychology that Competing demands need to be on time challenged Limited student reach ACCSPPA Lack of sustained funding for ACCSPPA
Addressing Persistent the networking with Challenges GOs, NGOs, POs
Grade School Utilize research Perseverance to opportunities continue despite Keep active setbacks connection with Participation in conflict studies peace conferences networks and linkage with PEN Persevere in the Department of pursuit of goals Psychology Integration of both the personal and the
Assumption College
Publicize program within campus *Steering Committee enlarged and members given subcommittee assignments to respond to the above challenges No information available No systemic evaluation done yet Very positive seminar and training evaluation results Teachers trained have reported own peace education work in their own schools, nearby schools and barangays Periodic assessment but no systematic evaluation done yet
Ateneo de Manila University De La Salle University
Miriam College
Addressing the Challenges
Impact Positive evaluation Assessment results of training program with the Bontoc-Lagawe Vicariate
social Conversations on social justice with the younger generation Conduct peace forum ACCSPPA Continuous efforts in submitting proposals for grants Grade 7 Positive course evaluation Psychology Department Positive teacher evaluation External recognition of contributions on structural peacebuilding
No information available
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peace education network (PEN)

background
The first meeting of the PEN was convened on March 26, 1999, by Miriam Colleges CPE. The schools and organizations that were represented in this meeting were MC, AC, Philippine Womens University High School (PWU-HS), AdMU, Aksyon para sa Kapayapaan at Katarungan (AKKAPKA), Gaston Z. Ortigas Peace Institute (GZO-PI), Children and Peace Philippines, the PCPGE, and the OPAPP. During the initial meeting, the group determined that it would be a loose network of organizations and educational institutions that undertake peace education or are keenly interested in promoting education for peace and nonviolence both in formal and informal ways. The group also decided to try to meet twice a year. In March 2002, the PEN set up an e-group enabling its members to exchange information on activities and other items of mutual interest as well as to coordinate certain efforts in-between the meetings. Although not able to attend the meetings because of the geographic distance, representatives from the following organizations are members of the PEN e-group: Catholic Relief Services (CRS)-Mindanao Peace-building Institute (based in Davao City), Niall OBrien Peace Center (Bacolod City), Ateneo de Zamboanga (Zamboanga City), Notre Dame University (Cotabato City), and Kaakbay Tri-People Youth Dialogue (General Santos City). Besides the initial nine institutions and organizations, the following have joined the PEN: PNU, FEU, Pax Christi Pilipinas, UNESCO-ASP , Theosophical Society, Don Bosco School, Ateneo Grade School, St. Benedict College, Assumption High School of San Lorenzo, Assumption Antipolo, De La Salle Lipa, Canossa Academy, Interfaith Center for a Culture of Nonviolence (ICCN), Philippine Action Network Against Small Arms (Philansa), BALAY and the Peacemakers Circle. Hence, PEN now has more than twenty member-schools and organizations.
initiatives as PEN
1. During the meetings and using the e-group, PEN members exchange information on activities, conferences and training opportunities; coordinate certain efforts; and seek and volunteer assistance to one another. Materials are also shared during meetings. 2. Last October 1999, PEN wrote a letter to then-Education Secretary Bro. Andrew Gonzales urging the Department of Education to undertake a more systematic teacher orientation and human resource development for peace education and a more systematic utilization of peace education materials such as the modules co-produced by OPAPP and DECS. From November to December 2003, the nationwide launching of the revised modules was held. It was accompanied by a basic orientation training that involved

about 300 public school administrators and teachers. A PEN member organization, the CPE , provided the orientation to peace education component while another PEN member, OPAPP, was one of the co-organizers. 3. The PEN sent appeals in connection with the internal conflicts, for example, to President Gloria M. Arroyo in December 2002 to declare a unilateral cease-fire during the Christmas season. Several other groups made the same appeal. The President responded with a cease-fire declaration although it was a very brief one, lasting only from Christmas eve to January 1, 2003. 4. During the resurgence of war between the government forces and the MILF in February 2003 that resulted in hundreds of thousands of evacuees, the PEN members engaged in fund raising for the displaced war victims. The PEN raised more than PhP 200,000 which was turned over to Tabang Mindanaw. 5. PEN joined the MSN soon after, represented by the PEN Coordinator. The MSN is composed of Metro Manila-based groups working in solidarity with the Mindanao peace advocates. A highlight of MSNs activities was a forum followed by a march and rally at the Mendiola Bridge in June 2003 calling for a cease-fire between the GRP and the MILF and the two parties return to the peace table. 6. PEN members coordinate and initiate activities during the Peace Consciousness Month (now in the month of September, as per Proclamation 675). 7. PEN members have also cooperated among themselves in the conduct of multilateral and bilateral peace education efforts. Some examples follow. a. Multilateral cooperation within PEN 1) Conduct of the Asia-Pacific Youth Conference on the Culture of Peace held in August 2000. The PEN members that were involved as co-organizers, resource persons and facilitators were: CPE, OPAPP, Pax Christi, PCPGE, Theosophical Society, AKKAPKA, GZOPI, PNU, UNESCO-ASP , and Children and Peace Philippines. The rest of the PEN members sent their youth representatives as participants. 2) Conduct of the National Youth Leaders Conference on the Culture of Peace held in November 2003. The PEN members that were involved as co-organizers, resource persons and facilitators were: CPE, OPAPP , Pax Christi, AKKAPKA, BALAY, Children and Peace Philippines, Peacemakers Circle and Philansa. 3) Conduct of the Youth Empowerment Summit for Peace or YES Peace held in February 2003. The PEN members involved were UNESCO-ASP, PNU, and AC. 4) Conduct of Culture of Peace Training for government trainers handling the Kabataan sa Mindanao Natin interagency project led by the National Youth
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Commission. The PEN members involved were the CPE of Miriam College, PNU, and OPAPP . 5) Support of PEN members (OPAPP, Pax Christi, and Peacemakers Circle) for the establishment of the ICCN. 6) Support of PEN members (GZO-PI, BALAY, ICCN, and CPE) for the national initiative led by GZOPI for the Global Partnership for the Prevention of Armed Conflict (GPPAC). b. Bilateral cooperation within PEN 1) Between AC and OPAPP in the conduct of Trainings on Peace and Global Citizenship for the Bontoc-Lagawe Vicariate. 2) Between Children & Peace Philippines and AC in the conduct of youth workshops on peace. 3) Between BALAY and individual schools/organization: MC, St. Benedicts College, Don Bosco School, PWU-HS, and Children and Peace Philippines, in the conduct of presentations by Muslim Youth for the latters students. Donations in cash and in kind for school children in Pikit, Cotabato were contributed by the said schools/organizations. 4) Between MC and OPAPP , in the conduct of Trainings on Peace Education for CEAP schools and the Department of Education, held in various parts of the country. 5) Between MC and the Peacemakers Circle, in the conduct of a half-day workshop on Visions of Peace Among Religions. 6) Between MC and BALAY, in the planning and launching of a twinning project between MC and the Rajah Muda High School in Pikit, Cotabato. 7) Between MC and Ateneo Grade School/Don Bosco School/De La Salle Lipa/ St. Benedict College/ Canossa Educational Association in the conduct of trainings on Peace Education for the latters faculty. 8) Between BALAY and Don Bosco School in the provision of scholarships by the latter to Rajah Muda High School, a school also served by the former.
goal
PEN seeks to provide or facilitate linkages for kindred organizations and institutions that either undertake or are keenly interested in promoting education for peace and nonviolence. The PEN is a venue for exchange of information and materials as well as for the exploration and coordination of cooperative efforts that may be multilateral or bilateral.

1. 2. PEN members/representatives exhibit enthusiasm and commitment. The existence of the PEN e-group and a peace education website facilitate communication and promotion. The latter features news, events, and training opportunities. 3. 4. The diversity of the membership enriches the groups interaction and efforts. The nature of PEN as a pioneering network in peace education attracts kindred groups.
1. 2. Members are busy with their work and lack time for more frequent meetings. Those with a Peace Library/collection need to catalogue their peace education materials for easy access by PEN members. 3. 4. There is need to document what each PEN member organization/school is doing. The PEN has to become a voice for policy advocacy, particularly for the mainstreaming of peace education in the educational system.

1. 2. 3. 4. Optimize the use of the PEN e-group and the Peace Education website. Encourage those with Peace/Peace Ed Library to do their catalogues. Make the documentation on PEN organizations/institutions a PEN project for 2005. Add policy advocacy as a goal of PEN.

1. The exchange on peace initiatives and efforts gives hope, inspires and stimulates the member schools and organizations to carry on the work. 2. The PEN enables the group to cooperate and collaborate toward reaching target sectors, for example, the students and youth. An example was the National Youth Leaders Conference of November 2003 where many PEN members served as resource persons and workshop facilitators and/or facilitated the participation of their students/youth. 3. 4. The PEN has actually facilitated the sharing of resources, both human and material. The PEN has enriched the members because of its composition. It is not only schoolbased but also community-based because of the member-NGOs, including one that focuses on Mindanao communities. Hence, the PEN exposes members to a good range of ideas and opportunities.
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the impact of selected peace-focused courses on students attitudes and ideas
T
miriam college
o find out students ideas and changes in their attitudes after taking peace-focused courses, a questionnaire was given to
a sample of students from three of the academic institutions included in this study. The institutions are MC, Ateneo de Manila Grade School, and FEU. Because a Pre-test, Post-Test design could not be done, the instrument is essentially a qualitative self-evaluation. (See Annex 3 in the cd version for the first questionnaire, Q1).
The peace-focused courses in MC whose students were surveyed were Araling Panlipunan (Grade 7), Peace Studies (College) and Education for Peace (Graduate School). The Grade 7 Araling Panlipunan subject is peace-focused in terms of its content (peace issues, conflict resolution, peace action) and the textbook that it uses, Tungo sa Isang Mapayapang Mundo. The Peace Studies course is a major subject in the International Studies curriculum of the College while Education for Peace is a major subject in the M.A. Values Education and Development program of the Graduate School. (See Annexes 6, 7, 8 in the cd version for the Content/Course Outlines of these subjects). A review of the textbook, required readings and course outlines of the peace-focused courses offered in MC indicates a holistic approach to peace education. The content includes, among others, a holistic understanding of peace covering not only human relationships (from personal to global) but also human-earth relationships, the delegitimization of war, and the establishment of justice through the analysis of the various peace issues; principles and lives of peace heroes; the study of spiritual and ethical perspectives; the appreciation of human dignity and human diversity; and nonviolent conflict resolution. The course on Education for Peace has additional topics that relate to pedagogy such as teaching-learning strategies and attributes of a peace teacher. The methodology can be described as student-centered, participatory and experiential. The teachers serve as facilitators rather than bearers and transmitters of all knowledge about the
36
course. A typical class session would begin with an activity or discussion where students are the participants, followed by processing questions led by the teacher. The inputs come from the students first and the teachers give theirs afterwards. Some of strategies that have been used by the MC courses to ensure their participatory and experiential character are: small group discus-
the study
sion; role-playing; analysis of advertisements, billboards and news articles; conduct of interviews of people from various sectors; arranging for the visit of outside resource persons; roundtable discussion; fishbowl; visualization exercises; creative presentations on the part of students; making peace campaign posters, slogans as well as peace games and an illustrated magazine; and undertaking a solidarity action with Mindanao war victims such as mounting an exhibit on their situation and raising funds for their needs. The sample of 162 respondents from MC is distributed as follows: 126 from the Grade School, 28 from the college, and eight from the graduate school. All respondents are female, with age ranges of 12-14, 18-20 and 21-51, respectively. The total number of students who were enrolled in each of the above subjects was 387 (Grade 7), 75 (Peace Studies, College), and 11 (Education for Peace, Graduate School). Hence the sample represents 32.6 percent, 37.3 percent and 72.7 percent of the total number of students in the concerned classes, respectively. The responses of each group can be found in the tables that follow.
araling-panlipunan / edukasyong pangkapayapaan grade 7, miriam college sy 2003-2004

The first group of respondents to the first questionnaire (Q1, which inquired into students attitudes and ideas after taking up a peace-focused course) are 126 Grade 7 Araling Panlipunan students of MC. Their answers to the first open-ended question in Q1, What topics within this subject did you find most useful or relevant? can be found in Table 1.
Topics
1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. Human Rights Dealing with/resolving conflicts Armed conflict/wars/ their causes and effects Anger management Discrimination-awareness of, stopping it Importance of social justice Historical events/studying the past Teachings of different religions Current events Peace heroes Others
Table 1 Topics within the subject found most useful/relevant

F
72 39 33 10 10 6 6 5 5 4 8
(N = 198) %
36.4 19.7 16.7 5.0 5.0 3.0 3.0 2.5 2.5 2.0 4.0
THE IMPACT OF SELECTED PEACE-FOCUSED COURSES
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Question: After taking this subject, what in your view is the connection between poverty and hunger on the one hand, and armed conflict/violence on the other?
Responses
1. When there is armed conflict/war, people suffer from poverty and hunger (because natural resources/properties are destroyed, people cannot work) 2. When people experience poverty and hunger, they may resort to violence or crime (because of despair) 3. Poverty, hunger, armed conflict, and violence are all problems that bring harm/make people suffer 4. There is a cycle/deep connection. Poverty and hunger can lead to armed conflict. Armed conflict leads to poverty and hunger. 5. In some areas people become rebels because of poverty and hunger 6. There won't be poverty and hunger if governments won't spend so much on weapons 7. Others
Table 8
subject. One out of five will avoid fights and deal with conflicts peacefully while 14.5 percent will help people who are in need, such as the poor and the war victims.
20 15 6 3 3 11 21.3 15.9 6.4 3.2 3.2 11.7
(N = 94) F %
36 38.3
Table 10 lists the actions that the respondents have already taken. Only 28.5 percent of the sample reported that they have already done something. However, 117 out of 126 or 92.8 percent intend to take some form of action (Table 9). The latter is of course a good indication.
Question: After taking this subject, what specific actions do you intend to take as an individual and/ or as a member of a group that you believe will contribute to peace in our country?
Responses
1. I will avoid fights/deal with conflicts peacefully 2. I will help people who are hurt/ those who are in need/ the poor/ the war victims 3. I will be friendly/ respectful/ good to others 4. I will respect others' religions and cultures/their rights 5. I will join peace organizations/ groups 6. I will share my knowledge with others 7. I will strive to have peace within me first 8. I will be a good role model 9. I will pray for peace 10. I will make posters, write articles 11. I will tell others that war is not the answer 12. I will encourage others not to discriminate 13. I will help classmates be friends with their foes/ help classmates solve their problems 14. I will make myself/ encourage others not to have negative thoughts about Muslims 15. Others
Table 9
(N = 94) F
24 17 9 8 8 6 6 5 4 4 3 3 3 2 15
%
20.5 14.5 7.7 6.8 6.8 5.1 5.1 4.3 3.4 3.4 2.6 2.6 2.6 1.7 12.8
Question: If you have already taken a specific action, please indicate.

Responses
1. I have used what I learned regarding conflict resolution/anger management 2. I have shown appreciation/respect for others 3. I joined the Social Action Club/Kapitbahayan Project/ helped the sick 4. I donated clothes/goods/money to war victims/poor people 5. I started to work for peace within myself 6. I joined a peace rally/a peace conference 7. I have prayed for peace 8. Others
Table 10
(N = 34) F
8 6 5 4 3 2 2 4
%
23.5 17.6 14.7 11.8 8.8 5.9 5.9 11.7
peace studies college unit, miriam college sy 2003-2004 (first semester)

The second group of 28 respondents to Q1 were those who took up the three-unit course, Peace Studies. This is a required course in MCs International Studies Department. Their answers to the first question show that the three topics that they have found
Topics
1. 2. 3. 4. 5. 6. 7. 8. 9. Nonviolence: principles and case studies Roots of peace and roots of conflict Costs of war/abolition of war Conflict prevention/resolution Ethical and spiritual perspectives on peace Disarmament Human rights Holistic understanding of peace Almost all topics
Table 11 Topics within the course found most useful/relevant

(N = 54) F
17 12 8 5 5 2 2 2 1
%
31.5 22.2 14.8 9.3 9.3 3.7 3.7 3.7 1.8
most useful and relevant are: nonviolence, principles and case studies; roots of peace and roots of conflict; and costs of war/abolition of war. The full list can be found in Table 11. Table 12 indicates that 92.9 percent of the respondents reported a change in their attitudes with regard to armed conflict and war. Table 13 lists the ways in which they have changed, with 41.6 percent saying that they realized that conflicts should be solved in a peaceful way/that war is not the solution. This response is also ranked first among the answers given by the Grade 7 students.
Question: After taking this course, did your attitude regarding armed conflict and war change?
Responses
Yes No
Table 12
(N = 28) F
26 2
%
92.9 7.1
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Question: If yes, in what way?

Responses
1. I realized that conflicts should be solved in a peaceful way/war is not the solution/there are alternatives to conflict and war 2. I now have a better understanding of conflict/of why there is war and conflict 3. I learned to understand the side of others/to seek a common ground 4. Now I consider the consequences of war 5. Others
Table 13
Table 14 gives us the reasons of the two respondents whose at(N = 26) F
10 5 3 2 6
%
38.5 19.2 11.5 7.7 23.1
titudes did not change. One appears to believe in the inevitability of war while the other claims to have a neutral attitude. The Peace Studies students were asked if there was a change in their attitude toward people or groups who are different, and 89.3 percent responded with a yes
Question: If no, can you share why?

Responses
1. War is a part of life. Total prevention is an ideal. 2. My attitude is neutral.
Table 14
(Table 15). However all those who responded with a no indicated that even before they took the course, they were already open, tolerant and not biased (Table 17). This means that after taking the course, 100 percent of the group either reported a positive change or maintained peace-oriented
(N = 2) F %
1 1 50.0 50.0
Question: After taking this course, did your attitude and behavior change toward people who are different from you in terms of religion, culture, etc?
Responses
Yes No
Table 15
attitudes towards others who were different. Table 16 shows that 75 percent reported that they became more tolerant and have learned to respect and accept those whose religion, culture, etc. were different. Table 18 reveals the view of the MC students with regard to the connection between poverty and hunger on one hand, and armed conflict/violence, on the other. A high 79.3 percent believe
(N = 28) F %
25 3 89.3 10.7
Question: If yes, what is this change?

Responses
1. I have become more tolerant/have learned to respect them, not to discriminate/accept them for who they are 2. I have become more interested in other cultures/willing to learn about new cultures, different practices and views 3. I have become a more peaceful person 4. Others
Table 16
that there is a connection, that one (N = 25) F

18
can lead to the other and vice % versa. This is very similar to the views given by the Grade 7 students of the same school.
72.0
8.0
Table 19 lists the peace actions that the Peace Studies students intend to take after taking the course.
2 3
8.0 12.0
A significant 42.9 percent said they will join a peace organization such

Responses
1. 2. Even before, I tried not to be biased against other people. Even before I took this course, I was already open and tolerant of other beliefs and cultures.
Table 17
F
2 1
(N = 3) %
66.6 33.3
Question: After taking this course, what in your view is the connection between poverty and hunger on the one hand, and armed conflict/violence on the other?
Responses
1. Poverty and hunger can lead to armed conflict/violence (because the poor will tend to force change, etc.) 2. Poverty, hunger, armed conflict/violence all violate people's rights, they mean deprivation 3. When there is armed conflict, people suffer from poverty and hunger 4. When there is armed conflict, people suffer from poverty and hunger. In the same way, poverty and hunger can lead to armed conflict 5. Others
Table 18
F
7
(N = 22) %
31.8
4 3 3
18.2 13.6 13.6
Question: After taking this subject, what specific actions do you intend to take as an individual and/or as a member of a group that you believe will contribute to peace in our country?
Responses
I will join Pax Christi/a peace organization/peace activities 2. I will be tolerant/respect other people despite differences 3. I will promote peace by starting with myself 4. I will encourage others to be open-minded/not to discriminate 5. I will promote the end of any form of violence 6. Others 1.
Table 19
22.7
F
12 6 5 2 2 1
(N = 28) %
42.9 21.4 17.9 7.1 7.1 3.6

Responses
1. I joined Pax Christi 2. I helped in the Lugawan, fund raiser for the war victims 3. I try my best to practice nonviolent action everyday 4. Whenever I encounter people with a different view, I respect them
Table 20
(N = 7) F
4 1 1 1
%
57.1 14.3 14.3 14.3
as Pax Christi and peace activities. The second most frequently mentioned response was about being tolerant and respecting other people despite differences. Very few of the students, only 25 percent or 7 out of 28 respondents, were able to report a specific action that they have already done to contribute to peace. Table 20 gives us a list of these actions.
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education for peace graduate school, miriam college sy 2003-2004 (second semester)
The third group of eight respondents to Q1 were students of the course Education for Peace of the MC Graduate School. Their answers to the first question show that the topics they have found most useful/relevant were: Conflict prevention/resolution, nonviolence, disarmament, and challenging prejudice.

Responses
1. 2. 3. 4. 5. 6. 7. 8. 9. Conflict prevention/resolution Nonviolence Disarmament Challenging prejudice Roots of conflict Meaning of peace Christian teachings on peace Gender sensitivity All topics
Table 22 shows that all eight students reported a change in attitude. The changes that they indicated are all positively-oriented (Table 23). Similarly, all of the Miriam graduate students said yes to the question of whether or not there was a change in their attitude toward the different others (Table 24). Again, the changes were all positively oriented (Table 25).
(N = 17) F
6 2 2 2 1 1 1 1 1
%
35.3 11.7 11.7 11.7 5.9 5.9 5.9 5.9 5.9
Question: After taking this course, do you find that your attitude regarding armed conflict and war has changed?
Responses
Yes No
Table 22

Responses
1. I realized that war/armed struggle is not the solution/I feel more strongly against war 2. I became more hopeful and positive that war will end/people will change 3. I have become compassionate/ and expressive of how I feel regarding the issues 4. Others
Table 23
(N = 8) F
3 2 1 2
%
37.5 25.0 12.5 25.0
(N = 8) F
8 ---
%
100.0 ---
Question: After this course, did your attitude and behavior change towards people who are different from you in terms of religion, culture, etc.
Responses
Yes No
Table 24
(N = 8) F
8 ---
%
100.0 ---

Responses
1. I have become more accepting, open, tolerant/I have learned to respect them 2. I have realized that we are all equal human beings 3. I learned to appreciate the differences of people. I now look at them in a more positive way.
Table 25
F
6
(N = 8) %
75.0
Question: After taking this course, what in your view is the connection between poverty and hunger on one hand, and armed conflict/violence on the other?
Responses
1. 2. One of the causes/roots of armed conflict/violence is poverty and hunger They constitute a vicious cycle. The more armed conflict we have, the more hunger will result. And the more hunger there is, the more we can expect violence. Poverty and hunger can be alleviated if the budget for the tools of armed conflict is reduced. Others
Table 26
F
4 1
(N = 8) %
50.0 12.5
1 1
12.5 12.5
3.
12.5
In Table 26, we find that half of the graduate students view poverty and hunger as a root cause of conflict/violence. This view is among the most frequently mentioned in the two other groups from Miriam College. Table 27 lists the actions that the graduate students intend to do. Many of them plan to integrate peace education into their teaching or share their learnings with others. This is a good indication inasmuch as this was really the intent of the course. Table 28 lists the actions that they have already taken.
4.
25.0
Question: After taking this subject, what specific actions do you intend to take as an individual and/or member of a group that you believe will contribute to peace in our country?
Responses
1. Integrate peace education in my lessons/curriculum/ teaching methods 2. Share my learnings with coteachers, family, friends 3. Be vigilant in social and political advocacy
Table 27
F
5 2 2
(N = 9) %
55.5 22.2 22.2
Question: If you have already taken a specific action please indicate.

Responses
1. I have started integrating peace education in my lessons 2. I have tried to live up to what peace education is
Table 28
F
1 1
(N = 2) %
50.0 50.0
ateneo de manila university
The peace-focused course in AdMU whose students were surveyed was Araling Panlipunan/ Edukasyong Pangkapayapaan. This subject is in the Grade 7 level. The content outline for this subject can be found in Annex 9 in the CD version. A review of the textbook and course outline of this peace-focused course shows that it also has a comprehensive way of dealing with the subject of peace. The content is similar to MCs peacefocused courses. It includes a comprehensive definition of peace from personal to global, and includes peace with the environment; the peace message of the various religions; nonviolent conflict
|45

resolution; peace heroes; obstacles to peace; and ways to respond to the peace challenges. The course methodology can best be described as student-centered, participatory and evocative. As in MC, the Ateneo peace education teachers think of themselves as facilitators. A typical class always begins with an activity or a reflection question. The teacher asks questions that lead to desired realizations. Most of the time the students are made to synthesize their own learnings before the teacher gives a final synthesis. The idea is to make the students think first before the teachers give their inputs. To touch the affective dimension, the teachers use storieseither those of the students or other peoples situations. Among the other strategies used are: roleplaying, simulation, group reflection, interviews and simple survey research on selected peace issues where the interviewees are people from various walks of life; exposure to and interaction with public school students; and an exchange via email with students of Ateneo de Zamboanga regarding peace conditions, the underlying reasons for these conditions and ways by which the conditions can be improved. The sample of 121 students are all male who are between 12 and 15 years old. This is 24.3 percent of the 497 students who comprise the total enrolment for Grade 7.
araling panlipunan / edukasyong pangkapayapaan grade7, ateneo de manila university sy 2003-2004

Table 29 shows that the Ateneo Grade 7 students listed human rights, peace initiatives and advocacy, and media literacy/violence in media as the topics they found most useful/relevant. It is interesting to note that human rights was also ranked first by Miriam Grade 7 students. This may be an indication of the increasing awareness and interest of these young students on the topic. Table 30 shows that 83.5 percent of the students reported a change in their attitude and upon review of the explanation of those who reported no change (Table 32), six students maintained their already positive orientation. The total percentage then of those who changed positively and those who maintained their positive orientation is 88.4 percent. Table 31 lists the ways in which they have changed. The latter shows that the changes are positively oriented. Table 33 shows that 75.2 percent reported a change in their attitude toward those who are different. The changes, as indicated in Table 34, are towards more respect, openness and equality. It should be noted that 26 out of the 30 who said they did not change explained that they have always respected/accepted people who are different and continue to have a positive attitude towards them. Hence, those with a positive orientation towards the different others are 96.7 percent of the group.

Responses
1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. Human Rights Peace initiatives and advocacy Media Literacy/violence in media Violence against women and children Violence-forms, causes Peace heroes Views of peace Conflict resolution All/almost all topics Different religions and peace Respect for others/removing stereotyping Wars Poverty Others
F
19 19 19 14 10 9 8 7 6 4 3 3 3 17
(N = 141) %
13.5 13.5 13.5 9.9 7.1 6.4 5.7 5.0 4.2 2.8 2.1 2.1 2.1 12.0
Question: After taking this subject, did your attitude regarding armed conflict and war change?
Responses
Yes No No answer
Table 30
(N = 121) F
101 14 6
%
83.5 11.5 5.0

Responses
I became anti-war/it made me look for a more peaceful alternative (because war is senseless, never a win-win situation, etc.) 2. I realized the bad effects of war 3. I became more aware of the problems of violence/I think more about whats happening 4. I became more sympathetic toward the victims of war 5. I learned to be more responsible/more concerned/more caring 6. I stopped bullying/Im less harmful/I lessened my violent attitude 7. I learned to respect others, understand their point of view 8. I learned about the causes of war 9. Others 1.
Table 31

F
18
Table 32
(N = 101) %
7.8
Responses
1. Before this subject, I did not like war/did not see it as justifiable in many circumstances, and I still have this attitude Our country and the world have had too many wars/I dont believe that there is an outright peaceful situation/No one is following the peace advocates It only had a little effect on me Others
F
6
(N = 14) %
42.8
14 14 10 8 7 4 4 22
13.9 13.9 9.9 7.9 7.0 4.0 4.0 21.7
2.
21.4
3. 4.
1 4
7.1 28.6
The views of the Ateneo Grade 7 students coincide to a large extent with the views of MC respondents. Table 36 shows that the former has also ranked first the view that poverty and hunger can lead to armed conflict/violence and crime. Table 37 lists the peace action that the Ateneo Grade 7 students intend to take after taking their peace-focused subject. One out of four says he will help people who are in need/the poor/
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Question: After taking this course do you find any change in your attitude and behavior towards people who are different from you in terms of religion, culture, etc.?
Responses
Yes No
Table 33

Responses
I learned to respect the beliefs, religion, and cultures of others/not to discriminate against them 2. I became more understanding of other religions and cultures/more open-minded 3. I realized that we are all equal despite our differences/everyone should be treated equally 4. I learned to understand Muslims more (that they are not war freaks, terrorists). They are just like us/We must respect them 5. I became more concerned about whats happening in the country/ more responsible/more careful 6. I became more friendly and kind toward others 7. Others 1.
Table 34
F
41 10 9 7
(N = 91) %
45.1 11.0 9.9 7.7
(N = 121) F %
91 30 75.2 24.8

Responses
1. I have always respected/ accepted people who are different from me. I still have a positive attitude toward them. Im a chauvinist/subject gave me more info but it had no effect on me Others
Table 35
F
26
(N = 30) %
86.7
7 6 11
7.7 6.6 12.0
2. 3.
2 2
6.7 6.7
Question: After this subject, what in your view is the connection between poverty and hunger on the one hand, and armed conflict/violence on the other?
Responses
1. Poverty and hunger can lead to armed conflict/violence and crime 2. Poverty and hunger as well as armed conflict and violence are all problems that lead to suffering/death/destruction. They affect our lives 3. When there is armed conflict/war, people suffer from poverty and hunger (because resources are used for military purposes instead of for the poor, damage to resources, etc.) 4. It is a vicious cycle. Poverty and hunger can lead to armed conflict and violence, and vice versa 5. The root of all these problems is selfishness, greed 6. Others
Table 36
F
20 20 17 13 4 17
(N = 91) %
22.0 22.0 18.7 14.2 4.4 18.7
the war victims. It is worth noting that this intended action ranks second on the list of the Miriam Grade 7 students. Table 38 lists the actions that the respondents have already taken.
far eastern university

The peace-focused course in FEU is entitled Peace Education, a core course taken by all the
Question: After taking this subject, what specific actions do you intend to take as an individual and/or member of a group that you believe will contribute to peace in our community?
Responses
1. I will help people who are in need/the poor/the war victims 2. I will share my learnings with others/influence others toward peace 3. I will start by being peaceful myself/being calm/ having inner peace/striving to be a better person 4. I will join peace projects/peace organizations 5. I will stop fighting, teasing/I will resort to nonviolence 6. I will respect others/stop discrimination 7. I will not patronize violent movies, war games, guns, pornographic materials 8. I will protect the environment 9. I will pray for peace 10. I will treat people and the environment w/ respect 11. Others
Table 37

Responses
1. I gave toys/donations to the poor 2. I have prayed for peace 3. I have asked forgiveness and have forgiven others 4. I do not discriminate anymore/I treat people equally 5. I have done the reducereuse-recycle motto/I have segregated garbage/cleaned the trash 6. I joined a peace rally/conference 7. Others
Table 38
F
6 2 2 2 2
(N = 19) %
31.6 10.5 10.5 10.5 10.5
(N = 28) F %
25 17 10 10 9 9 5 5 3 2 8 24.3 16.5 9.7 9.7 8.7 8.7 4.9 4.9 2.9 1.9 7.8
2 3
10.5 15.8
A.B. and B.S. students except those in the following departments: Architecture and Fine Arts, Education, Nursing, Business, and Accounting. A review of the peace education modules used by the Peace Education course of FEU indicates that the focus of their program is personal and interpersonal peace, although they also consider topics beyond this such as respect for human rights and militarization. Much of the first half of the course is devoted to developing self-awareness and a positive self-image, and having a better relationship with others, including family members and the other gender. These topics have been deemed more responsive to the needs of the students of FEU. The desire to expand the content and make it more comprehensive has been expressed by the course faculty. The methodology used is similar to that employed by the peace-focused courses in MC and Ateneo Grade School. It is participatory and experiential. A typical module starts with an activity followed by processing of the activity and finally, a lecturette and synthesis by the teacher. Some of the strategies used are role-playing, games, story analysis, small group discussion, and film showing. The sample of 175 respondents from FEU consists of 69 males and 106 females and their age range is from 17 to 21. This is 16.2 percent of the total enrolment in the course (approximately 1080).
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peace education far eastern university sy 2003-2004 (second semester)

Table 39 shows that the FEU students listed the following three course topics as the most useful/relevant to them: personal peace/knowing myself, family issues, and moral/life issues. Table 40 below shows that 80 percent of the FEU college students in this study reported a change in their attitude. Upon review of the explanations given by those who said there was no change (Table 42), it would show that eight students reported maintaining their positive orientation. Hence, the total percentage of students who are positively oriented with regard to the issue is 84.6 percent. Table 41 lists the ways in which the FEU students have changed with regard to the issue of war and armed conflict. All the reported changes are positively oriented.

Topics
1. Personal peace/Knowing myself 2. Family/Importance of family/Helping family members/Family culture 3. Moral/Life issues (capital punishment, abortion, euthanasia) 4. Peace values (respect, cooperation, love, environmental care) 5. All topics 6. Gender issues 7. Resolving conflicts 8. Rights and duties of parents and children 9. Filipino character traits 10. Others
Table 43 shows that 86.3 percent of the FEU student sample reported a change in their attitude toward those who are different after taking the peace-focused course. The changes, as shown in Table 44, are positively oriented. Table 45 indicates that 15 students maintained their already positive attitude (8.6 percent of the total). Of those who expressed their view on the question below, 25.6
Males (N = 80) F %
23 20 6 4 3 2 2 2 28.7 25.0 7.5 5.0 3.7 2.5 2.5 2.5
Females (N = 116) F %
54 39 8 2 46.5 33.6 6.9 1.7
2 4 7
1.7 3.4 6.0
percent have said that poverty and hunger can lead to armed conflict/ violence and crime. This view is also the most frequently men-
18
22.5
Question: After taking this course, did your attitude regarding armed conflict and war change?
Responses
Yes No No answer
Table 40
tioned one by the three other groups discussed earlier. This is followed by the idea that people suffer from poverty and hunger when there is war which is another most frequently mentioned view by the other groups.
Males (N = 69) F %
53 12 4 76.8 17.4 5.8
87 17 2 82.0 16.0 1.9
Total (N = 175) TF %
140 29 6 80.0 16.6 3.4

Responses
1. 2. 3. 4. 5. 6. 6. I became more understanding of others/more openminded/more accepting of differences. I learned to respect the beliefs, religion, and culture of others/not to discriminate against them. I became more friendly/more considerate/more sensitive in dealing with others I became more concerned with what's happening in the country/more responsible I realized that we are all equal despite our differences/everyone should be treated equally I gained more confidence in sharing my opinions and views even if they are different from those of others Others
Table 44
Males (N = 58) F %
21 13 13 8 3 ----36.2 22.4 22.4 13.8 5.1 -----
40 30 8 --4 2 9 43.0 32.3 8.6 --4.3 2.1 9.7
Question: If no, why?

Responses
1. 2. 3. I already respect other peoples culture and beliefs/have the right attitude and behavior toward others and I dont think I should change I will always stay the same/I am the subjective type Others (e.g., "My view has not changed," but it is not clear what this view is.)
Table 45
Males (N = 8) F %
5 2 1 62.5 25.0 12.5
1 0 1 2 76.9 7.7 15.4
Question: After this subject, what in your view is the connection between poverty and hunger on the one hand, and armed conflict/violence on the other?
Responses
1. 2. 3. Poverty and hunger can lead to armed conflict/violence and crime When there is armed conflict/war, people suffer from poverty and hunger Poverty, hunger, armed conflict & violence are problems that lead to suffering/death/ destruction/they affect our lives/they need to be solved. Poverty and hunger can lead to armed conflict and violence and vice versa The causes of these problems are selfishness, greed, pride, lack of respect, lack of education, corruption, etc. We need to work hand in hand/do something peaceful Others
Table 46
Males (N = 53) F %
16 5 8 30.2 9.4 15.1
17 13 9 22.4 17.1 11.8
Total (N = 129) TF %
33 18 17 25.6 14.0 13.2
4. 5. 6. 7.
3 6 --15
5.6 11.3 --28.3
1 8 3 25
1.3 10.5 3.9 32.9
4 14 3 40
3.1 10.8 2.3 31.0
Question: After taking this subject, what specific actions do you intend to take as an individual and/or member of a group that you believe would contribute to peace in our community?
Responses
1. I will start by being peaceful myself/being a good citizen/being a good example to others 2. I will share my learnings with others/encourage people to help one another/to have cooperation and unity 3. I will treat people equally/justly, respect them/understand them 4. I will join a peace-promoting group or an organization that helps the poor 5. I will help people who need help/ street children/I will be responsible 6. I will pray 7. Others
Table 47
Males (N = 58) F %
16 15 6 9 5 2 5 27.6 25.9 10.3 15.5 8.6 3.4 8.6
45 22 15 3 6 1 3 47.4 23.2 15.8 3.1 6.3 1.1 3.1

Responses
1. I was a responsible student/ person/citizen 2. I gave toys/donations/played with poor children/worked for justice 3. I became more friendly/helped my friends 4. I helped my organization promote the theme, "Students against Campus Violence"/promoted peace in my barangay 5. I prayed 6. I prevented conflict between friends/in my family 7. Others
Table 48
Males (N = 13) F %
4 3 2 2 1 --1 30.8 23.0 15.4 15.4 7.7 --7.7
4 1 1 --1 3 3 30.8 7.7 7.7 --7.7 23.0 23.0
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The Impact of Selected Peace-Focused Courses on Students Attitudes and Ideas MIRIAM COLLEGE
COLLEGE/ AB IS PEACE STUDIES (N=28) GRADUATE SCHOOL/ EDUCATION FOR PEACE (N=8) Conflict Prevention/ Resolution (35.3%) Nonviolence (11.7%) Disarmament (11.7%) Challenging Prejudice (11.7%) Attitude changed (100%) Human Rights (13.5%) Peace initiatives/ advocacy (13.5%) Violence in media (13.5%) GRADE 7/ AP-EDUKASYONG PANGKAPAYAPAAN (N=121) Nonviolence (31.5%) Roots of peace and conflict (22.2%) Costs/abolition of war (14.8%) Attitude changed (92.9%) Attitude did not change (7.1%)
EDUCATIONAL INSTITUTIONS WITH PEACE-FOCUSED COURSES ATENEO DE MANILA GRADE SCHOOL

COLLEGE/ PEACE EDUCATION (N=175) Personal peace (39.3%) Importance of family (30.1%) Moral/life issues (7.1%)
FAR EASTERN UNIVERSITY
Unit and Level where Peace-focused Course is Offered/ Title of Course or Subject Three Most Relevant Topics
GRADE 7/ AP-EDUKASYONG PANGKAPAYAPAAN (N=126)
Human Rights (36.4%) Dealing with/Resolving Conflicts (19.7%) Armed Conflict/Wars (16.7%)
Attitudes on the Issue of War after Attending Peacefocused Subject
Attitudes toward Diversity after Attending Peacefocused Subject Attitude changed positively and positive attitude maintained (100%)
Attitude changed positively & positive attitude maintained (95.2%) Attitude did not change (0.8%) No answer (4.0%) Attitude changed positively and positive attitude maintained (98.4%) Attitude did not change (0.8%) No answer (0.8%) Attitude changed (100%)
Attitude changed positively and positive attitude maintained (88.4%) Attitude did not change (6.6%) No answer (5%) Attitude changed positively and positive attitude maintained (96.7%) Attitude did not change (3.3%)
Attitude changed positively and positive attitude maintained (84.6%) Attitude did not change (12%) No answer (3.4%) Attitude changed positively and positive attitude maintained (94.9%) Attitude did not change (3.4%) No answer (1.7%)
EDUCATIONAL INSTITUTIONS WITH PEACE-FOCUSED COURSES MIRIAM COLLEGE

COLLEGE/ AB IS PEACE STUDIES (N=28) Poverty and hunger can lead to armed conflict (31.8%) Poverty, hunger, armed conflict all violate peoples rights (18.2%) When there is armed conflict, people suffer from poverty and hunger (13.6%) One of the causes of armed conflict is poverty (50%) The more armed conflict we have, the more hunger will result (12.5%) Poverty and hunger can be alleviated if the budget for armed conflict is reduced (12.5%) Will integrate peace education in my lessons (55.5%) Will share my learnings (22.2%) Will do social and political advocacy (22.2%) Will join Pax Christi/a peace organization/peace activities (42.9%) Will respect other people despite differences (21.4%) Will promote peace by starting with myself (17.9%) Poverty and hunger can lead to armed conflict/violence (22%) Poverty and hunger as well as armed conflict and violence are problems that lead to suffering (22%) When there is armed conflict, there is poverty (18.7%) Will help the needy/war victims (24.3%) Will share my learnings/influence others towards peace (16.5%) Will start by being peaceful myself (16.5%) GRADUATE SCHOOL/ EDUCATION FOR PEACE (N=8) GRADE 7/ AP-EDUKASYONG PANGKAPAYAPAAN (N=121)
ATENEO DE MANILA GRADE SCHOOL
FAR EASTERN UNIVERSITY

COLLEGE/ PEACE EDUCATION (N=175)
Unit and Level where Peace-focused Course is Offered/ Title of Course or Subject Three Peaceappropriate Views on the Relationship between Poverty/ Hunger and Armed Conflict/Violence after Attending Peacefocused Subject
GRADE 7/ AP-EDUKASYONG PANGKAPAYAPAAN (N=126)
Three Intended Actions after Peace Education
When there is armed conflict, people suffer from poverty and hunger (38.3%). When people experience poverty and hunger, they may resort to violence or crime (21.3%) Poverty, hunger, armed conflict and violence make people suffer (15.9%) Will deal with conflicts peacefully (20.5%) Will help the needy/war victims (14.5%) Will be respectful/good to others (7.7%)
Poverty can lead to armed conflict/violence (25.6%) When there is armed conflict/ war, people suffer from poverty and hunger (14%) Poverty, hunger, armed conflict & violence are problems that lead to suffering (13.2%) Will start by being peaceful myself/being a good citizen/being a good example to others (39.9%) Will share my learnings with others (24.2%) Will treat people equally/justly (13.7%)
|55
the impact of conflict resolution and peer mediation trainings on students attitudes and behaviors
o find out students attitudes and behaviors after their short
training on conflict resolution and peer mediation (two specific
peace education programs), a questionnaire was given to the participants some three months after their training. The participants are all from MC, one of the academic institutions included in this study. At present it is the only academic institution in Metro Manila that has a systematic training program on conflict resolution and peer mediation for students. Hence it is the only institution included in this portion of the study. The results of this portion are limited by the fact that the sample comes only from one school. However, they are still useful as they will be indicative of the attitudes and action of students after the training. It can be reasonably assumed that students of other schools who will go through similar programs may report similar results. The Conflict Resolution education session is a regular feature of the MCs Freshmen Development Program (FDP) of MC. Every year since 1993, all freshmen have gone through a short session that includes an activity and facilitators inputs on how to deal with interpersonal conflict in a nonviolent and positive way, using dialogue and other conflict resolution skills. The session takes about one hour. Facilitators are either the FDP advisers who have been trained by the Colleges CPE or faculty volunteers known as the CPE associates. Peer Mediation Training is also a regular program of MC. Since 1999, groups of student leaders from the various academic units have been given either a half-day or one-day training to enable such groups to serve as peer mediators in their units. The training is conducted by the CPE and consists of topics such as the nature of mediation, qualities of a good mediator, and the mediation procedure. A role-playing practice is included in the training. The respondents to the evaluation of the Conflict Resolution training are 90 MC firstyear students of SY 2003-2004. The total respondents to the evaluation of the Peer Mediation Training is 56, composed of 23 students from the High School, 18 students from the College unit and 15 students from the Adult Education unit. (The latter is a unit in MC that
56

serves the poor especially those within the 16-60 age bracket who did not have the opportunity to finish their elementary and secondary education.) The evaluation results from the Conflict Resolution and Peer Mediation groups follow.
conflict resolution training

Table A shows that 65.6 percent changed their attitude toward resolving conflicts after attending the short session on Conflict Resolution. However, Table C indicates that 14 students reported that they already knew how to resolve conflicts. Hence, we have a total of 81.1 percent who had a positive change and who maintained their already positive orientation. Table B lists the ways by which the respondents changed. They reported learning and realizing qualities and skills needed in conflict resolution. Table D lists the specific actions that have been taken by respondents after the conflict resolution session and they are largely positively oriented.
the study
Question: After the session on Conflict Resolution, has your attitude towards resolving conflicts changed?
Responses
Yes No
Table A
(N = 90) F
59 31
%
65.6 34.4
Question: If yes, how did it change?

Responses
1. 2. I learned how to handle/manage conflicts I realized the importance of reflecting before acting/I analyze conflict first/I think of the options and consequences I have become more patient/understanding/openminded I am calmer now/more able to control my temper, anger I realized that fights worsen conflicts/ that there are alternatives such as dialogue, open communication I learned not to always think of myself/to forget my pride I learned to forgive and ask forgiveness/my attitude toward enemies changed Others
Table B
Question: If no, please explain why there was no change.

Responses
I already know how to resolve conflict/handle stress 2. I forgot what I learned because I was highly emotional at the time of conflict/emotions cannot be predicted, avoided 3. I have my own way of dealing with conflict 4. I was not able to resolve my conflict/session did not affect me at all 5. Time was not enough/there should be more programs to encourage students to learn this 6. Others 1.
Table C
F
13 12
(N = 59) %
22.0 20.3
F
14 6
(N = 31) %
45.2 19.4
3. 4. 5.
11 10 4
18.6 16.9 6.8
4 3 2
12.9 9.8 6.4
6. 7. 8.
4 2 3
6.8 3.4 5.1
6.4
THE IMPACT OF CONFLICT RESOLUTION AND PEER MEDIATION TRAININGS
|57
Question: After the session on Conflict Resolution, what specific actions have you taken to resolve your conflicts nonviolently?
Responses
1. I stayed calm/was patient 2. I communicated/talked with the person with whom I had a conflict 3. I reflected/analyzed the problem first before I acted 4. I controlled my temper, anger 5. I prayed before confronting 6. I became more sensitive to others 7. I did not react to the conflict 8. Others
Table D
(N = 74) F
22 19 11 7 4 2 2 7
Question: After the Peer Mediation Training, were you convinced that mediation is an effective strategy to solve conflicts peacefully?
Responses
Yes No Yes and No No answer
Table E
%
29.7 25.7 14.9 9.4 5.4 2.7 2.7 9.4
(N = 56) F
49 2 1 4
%
87.5 3.6 1.8 7.1
Table F Question: If no, please explain.

Responses
1. Because mediation will not be useful if one or both parties are not cooperating/willing to solve the conflict
F
2
(N = 2) %
100.0
Question: Did you have the opportunity to practice your mediation skills?
Responses
Yes No
Table G
(N = 56) F
37 19
%
66.1 33.9
Question: If yes, how many times?

Responses
1 2 times 3 4 times 5 6 times Many times No answer
Table H
F
19 7 3 5 3
(N = 37) %
51.4 18.9 8.1 13.5 8.1
Table I Question: Were the parties in conflict able to come to an agreement?

Responses
Yes No No answer
(N = 37) F
35 --2
%
94.6 --5.4
Question: If yes, what do you think was the reason?

Responses
1. Parties just needed to talk and listen to each other 2. Parties understood each other's point of view 3. I was there to help as a mediator/they trusted me 4. They wanted to be friends again 5. They forgave each other 6. They compromised 7. Others
Table J
F
1 0 7 4 2 1 1 6
(N = 37) %
32.3 22.6 12.9 6.5 3.2 3.2 19.3
The impact of conflict resolution and peer mediation trainings on Miriam College students attitudes and actions
Questionnaire items
Conflict Resolution Attitudes on Conflict Resolution after Attending Session Three Actions Taken to Resolve Conflicts Nonviolently after Attending Session on Conflict Resolution Belief on Peer Mediation as an Effective Strategy in Solving Conflicts Peacefully after Attending Training on Peer Mediation Opportunity to Practice Mediation Skills Success of Mediation Effort Three Factors that Facilitated the Success of Mediation as perceived by the Respondents
Training impact
Attitude changed positively/Positive attitude maintained (81.1%) Attitude did not change (18.9%) Stayed calm/patient in the face of conflict (29.7%) Communicated with adversary (25.7%) Reflected/analyzed problem before acting on it (14.9%) Attitude changed positively (87.5%) Attitude did not change (3.6%) Others (8.9%) Able to use mediation skills (66.1%) Unable to use mediation skills (33.9%) Parties in conflict came to an agreement (94.6%) No answer (5.4%) The opportunity of parties to talk and listen to each other (32.3%) Understanding the perspective of the other (22.6%) The presence of/trust in the mediator (12.9%)
Peer Mediation Training
THE IMPACT OF CONFLICT RESOLUTION AND PEER MEDIATION TRAININGS
|59
summary and conclusions
T
1. 2. 3.
his study sought to do the following:
Document the peace education initiatives of selected academic institutions in Metro Manila as well as of the PEN; Draw patterns from these initiatives; Evaluate the impact of some of the initiatives in terms of changes that may have occurred particularly in the attitudes of the target groups; and
4.
Draw insights and lessons that can be learned from the experiences of these institutions and the PEN.
peace education initiatives: the patterns

The documentation on the peace education can be found in greater detail in the study. A review of those initiatives reveals their diversity but also the presence of the following patterns: 1. The interest in peace education and advocacy work started in the 1980s in most of the institutions included in the study, while peace research activities began in the 1990s. The PEN started to meet in 1999. 2. The efforts included: a. Curricular initiatives, with four institutions requiring separate peace-focused courses for certain groups in their schools (MC, PNU, ADMU, FEU), while others integrate the topic in existing courses/programs or offer it as an elective. b. Research and publication/production of materials, with varying intensity and nature. The outputs range from production of modules and training/teaching materials to various types of research such as documentation studies, impact assessment,
60

case studies, and others. c. The conduct of peace-education training for both internal and external groups, reported by three institutions, with varying levels of frequency and external reach. One does it only for its faculty and another does it more with a regional network. The other two institutions do not conduct training on peace-related topics.
the study
d.
Other forms of peace advocacy, reported by all the institutions, involve organization of conferences and peace camps, community interaction and outreach work, political activities and mass action in support of peace issues, and solidarity actions in support of war victims and of the work of other peace advocates especially those in Mindanao.
3.
The goals of the institutions with regard to peace education are very similar. They speak mainly of advancing a culture or conditions where there would be peace, justice, social transformation, and social responsibility. Two institutions are explicit about addressing policy issues relating to peace (UP , ADMU).
4.
The enabling factors mentioned by most of the institutions are: a. b. c. d. The presence of a committed and enthusiastic core of faculty Institutional support/support from administration Receptivity/openness/interest of the other faculty and students Linkages with other groups and organizations (three institutions mentioned PEN as one of these)
There were also other enabling factors that were mentioned although these were not mentioned by most such as the inspiration or passion that is drawn from the schools vision-mission or philosophy. However, it can perhaps be reasonably assumed that this is an enabling factor among the schools included in this study although not made explicit by all of them.
5.
The challenges mentioned by most of the respondents are: a. Lack of sustained funding, hence the need to constantly search for funds to finance desired projects b. Competing demands on the time and energies of the core peace faculty/researchers, because of the heavy teaching load
Two institutions mentioned the current limited reach of peace education. They expressed that the reach is confined to those enrolled in the peace-focused courses.
6.
According to the respondents, the ways by which the challenges can be addressed are: a. b. Persistence and perseverance in ones efforts (including in seeking resources) Nurturing/keeping an active connection with ones networks and expanding linkages
SUMMARY AND CONCLUSIONS
|61

Other interesting ideas, although not mentioned by most, are encouraging students/younger generation to be interested in peace and justice studies/ work and advocating the integration of the personal and social. 7. None of the academic institutions included in this study has a systematic evaluation system particularly on assessing the impact of peace education on students attitudes and behaviors. However, four reported some form of qualitative evaluation to improve the conduct of their classes and training. There was no evaluation data available from three institutions.
PEN members have affirmed that the PEN has provided a venue by which the member schools and organizations could increase their exchange of information and materials as well as enhance their cooperative efforts. The cooperative efforts have been both multilateral and bilateral. The details of PENs initiatives and future prospects can also be found in Section 3.
impact of selected peace-focused courses on students attitudes and ideas

1. A significant proportion of the students reported positive changes in their attitudes and the maintenance of an already peace-oriented attitude on the issue of war and armed conflict after taking a peace focused course. (MC Grade 7 95.2 percent; MC 92.9 percent; MC Graduate School 100 percent; Ateneo Grade 7 88.4 percent; FEU 84.6 percent) 2. A significant proportion of the students reported positive changes in their attitudes and the maintenance of an already peace-oriented attitude toward people who are different in terms of religion, culture, etc. (MC Grade 7 98.4 percent; MC 100 percent; MC Graduate School 100 percent; Ateneo Grade 7 96.7 percent; FEU 94.9 percent) 3. The majority of responses with regard to the connection between poverty/hunger on the one hand and armed conflict/violence on the other indicates the students understanding that there is indeed a relationship between them. a. 21.3 percent to 50 percent of the responses indicate the perception that poverty and hunger can lead to armed conflict and crime. This idea is supported by the results of a nationwide consultation conducted by the National Unification Commission in 1993. Those who were part of the consultation ranked poverty as the number one reason why they believe there is armed conflict in the country (OPAPP, 1994). b. 12.5 percent to 38.3 percent of the responses also indicated that armed conflict can

lead to more poverty and hunger because of the destruction and the misallocation of resources. c. Their other viewssuch as armed conflict leading to suffering, violation of rights, and the vicious cycle between poverty and armed conflictare also seen as appropriate. 4. A higher percentage of females reported positive changes in their attitudes with regard to the issue of war and diversity. However, the differences are not statistically significant.
impact of conflict resolution and peer mediation trainings on students attitudes and actions
1. Among the students who went through the conflict resolution session, 81.1 percent reported positive changes or the maintenance of already positive attitudes. However, one out of five reported no change in their attitude. 2. The top three actions that the respondents reported as actions they have taken after the short conflict resolution session are: stayed calm/patient in the face of conflict (29.7 percent), communicated with the other party (25.7 percent), reflected/analyzed problem before acting (14.9 percent). 3. Among the students who went through the peer mediation training, 87.5 percent reported positive changes while 3.6 percent reported no change. Specifically, the former expressed the belief that peer mediation can be an effective strategy in resolving conflicts peacefully. 4. Since the end of their Peer Mediation Training, 66.1 percent have been able to practice their mediation skills approximately three months earlier. They collectively reported that their mediation effort succeeded 94.6 percent of the time. The success of the mediation was attributed by the respondents to the following factors: the opportunity of parties to talk and listen to each other (32.3 percent), understanding the perspective of the other (22.6 percent), and the presence of/trust in the mediator.
insights and lessons learned

1. Peace education is an important component in the overall effort to transform the way people think, feel, and act. Hence, peace education efforts, both formal and nonformal, should be strengthened and expanded so that we could build a critical mass of people who will reject war and violence and would advance a culture of peace and justice.
SUMMARY AND CONCLUSIONS
|63

Efforts to mainstream peace education need to be pursued; a policy toward this end would be very good. Special attention to sectors that have hardly been reached should be pursued, i.e., the public and private nonsectarian schools, government units, and grassroot communities. 2. The enabling factors and challenges reported by those who have initiated peace education efforts should be considered by those contemplating the establishment of a peace education program. For example, most of the academic institutions mentioned the importance of having a core team that is committed and enthusiastic, as well as institutional support to advance a peace education program. Deliberate steps have to be taken then, so that these enabling factors could be put in place. Likewise, deliberate steps have to be taken to respond to the challenges. Good planning and resolute/persistent action will move advocates closer to their goal. 3. Efforts are more fruitful when partnerships and linkages with kindred groups and organizations are forged. This is the case within PEN and between the individual institutions in this study and their many partner organizations and networks such as OPAPP,
DepEd, Commission on Human Rights, UNESCO National Commission, CEAP, and other educational associations, GZO Peace Institute and other peace NGOs as well as peace networks such as the MSN and the GCPE. 4. The challenge of inadequate resources reported by most institutions can be met by creative solutions such as tapping volunteer humanpower (faculty, students and even alumnae) and organizing activities that could generate income for other activities. 5. There is a need to invest in or find ways to develop human resources by seeking growth opportunities for and with them and by involving them in projects. 6. An organizational infrastructure within an institution such as a physical center with minimal but well-motivated staff will enable the peace education initiatives to flourish and be more focused. 7. More attention needs to be given to a more systematic impact assessment and evaluation of efforts. Evaluation appears to be one of the weak areas. The idea is to learn from the evaluation how peace education practice can be improved.
references
Books Ferrer, Miriam Coronel (ed.). Peace Matters: A Philippine Peace Compendium. Quezon City: U.P .-CIDS, 1997. Garcia, Ed and Carolina Hernandez, (eds.). Waging Peace in the Philippines: Proceedings of the 1988 International Conference on Conflict Resolution. Quezon City: Ateneo Center for Social Policy and Public Affairs and the U.P. Center for Integrative and Development Studies, 1989. Garcia, Ed, et, al. (eds.). Waging Peace in the Philippines: Looking Back, Moving Forward. Quezon City: Gaston Z. Ortigas Peace Institute, 2003 Reardon, B. and Cabezudo, A. Learning to Abolish War: Teaching toward a Culture of Peace. New York: Hague Appeal for Peace, 2002. Toh, S. and Cawagas V. Peace Education: A Framework for the Philippines. Quezon City: Phoenix Publ. House, 1987. Articles and Papers Castro, L. Waging Peace through our Schools A presentation at the conference, Toward a World without Violence, held in Barcelona, 23 June 2004. Cawagas, V. and Toh , S. Peace Education in a Land of Suffering and Hope: Insights from the Philippines. Unpublished paper, no date. Declaration on a Culture of Peace. UN/GA/Res/53/243. Ferrer, M. Concept Paper: Workshop Series on Third Party Constituency Building. UP-CIDS, 2002. ___________. 2002 Year End Report: Peace, Democratization and Human Rights Program. UP CIDS, 2002. Master List of UP-CIDS Projects, 15 March 2002 Nava, L. Evaluation of the UNESCO-Associated Schools Project Network in Teacher Education Institutions in the Philippines. Unpublished paper, 2003. Romero, R. Educating for International Understanding: The Philippine Experience in Selected Teacher Education Institutions. Paper read at the International Conference on Teacher Education, held in Pasig city, 30 June- 2 July 2004. Toward a Just, Comprehensive and Lasting Peace. A publication of the Office of the Presidential Adviser on the Peace Process (OPAPP), 1994. The Ateneo Center for Social Policy and Public Affairs: Important Milestones, 1986-2001. Unpublished paper, 2001. Various brochures and catalogues of publications.
65
toolkit
the rationale for peace education: what is a culture of peace?
P
(WHO, 2000).
eace education is an important pathway toward the building

of a culture of peace. Educational institutionsformal,
nonformal, or informalmay serve as agents of change. The world is besieged by violence in many forms: direct, structural, sociocultural, and ecological. Direct violence is the use of physical force that causes harm, death, or destruction, such as war and other armed conflicts that have cost untold number of lives. The World Health Organization, for instance, reported that one person dies in armed conflict every 100 seconds
Structural violence, on the other hand, is a structure-generated harm against humans that work slowly the way hunger and disease do. It is built into society via its social, political, and economic systems
which lead to death or disfigurement caused by exacerbating conditions of poverty and denial of human rights, among others. For instance, structural violence is found in the condition of 1.2 billion of the worlds people who live on less than US$ 1 a day. Structural violence is also manifested in the stark contrast in the living conditions between the rich and the poor with the richest 5 percent of
what is a culture of peace?

The Declaration on a Culture of Peace, which the United Nations and UNESCO have adopted, states that it is the 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 developmental and environmental needs of present and future generations; Promotion of the equal rights and opportunities of women and men; Recognition of the rights 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.
toolkit
69
poverty in the philippines

Poverty Line* Php13,916.00/person/year** (approximately US$249 on a $1-Php56 exchange rate) or Php38.12/day/person (approximately US$.69) Filipinos below the poverty line using above measure: 41% Source: NEDA, 2001 (go to www.nscb.gov.ph for updated information) * the amount needed for an individual in one country to live decently ** Note that the Philippine poverty line is lower than the World Banks global poverty line of $1/ day
the worlds people receiving 114 times the in-
poverty in east asia

Malaysia Thailand Indonesia Philippines 8% 13% 20.4% 41%
come of the poorest 5 percent (HDR, 2003). Economic hardship is also apparent in the total debt of over US$ 2 trillion that the worlds poorest have incurred, who, in the same period, repaid US$ 2.9 trillion in principal and interest rates (Toh, 2000). Violence may also be sociocultural. It is seen in behavior that denies people equality of treatmentan action that may be internalized, then legalized in a system of domination such as in
Source: Philippine Daily Inquirer, December 7, 2002
inequality in the philippines

MM
Income poverty Life expectancy (yrs) % of HS graduates Adult functional illiteracy rate 5.6% 69.2 74.3 7.6%
the system of apartheid. Sociocultural violence is evident in the various forms of prejudice and
Sulu
92% 52.3 18.1 42.3%
discrimination: racism, religious intolerance and sexism, among others. Intolerance for diversity has become the justification for violence as seen in places like Israel/Palestine, the former Yugoslavia, Chechnya, Lebanon, India, Sri-Lanka, Sudan, Los Angeles, Germany, Italy, France, and in the Philippines (Shiva, 2001; Galace, 2003). In the face of these diverse forms of violence confronting us, peace building is essential. Peace building is the creation of support struc-
Source: Philippine HDR 2000
tures that would help prevent the recurrence of conflict (Atack, 1997 cited in Ferrer, 2003). Peace building has three major types: direct conflict intervention, addressing the consequences of
70 | T O O L K I T
what is prejudice?
It generally refers to a negative feeling toward a person or group without adequate basis brought about by stereotypes or oversimplified generalizations about the group this person belongs to and which may lead to discrimination manifested in acts of avoidance, exclusion or violence. Types of P rejudice Prejudice Racism prejudice based on the myth of race Sexism prejudice based on sex Heterosexism prejudice based on sexual preference Ableism prejudice based on physical disability Linguicism prejudice toward those who are not proficient in the dominant language Religious intolerance prejudice based on religion Looksism prejudice based on appearance Classism prejudice based on socio-economic status Ageism prejudice based on age Source: Galace, J. (2003). The Effects of Peace Education on Prejudice Reduction.
conflict/violence, and working on the social fabric (Fisher et al, cited in Palm-Dalupan 2000 and in Ferrer, 2003). Peace education is seen as a way to work on the social fabric of peace. Peace education seeks to contribute to a better awareness of the root causes of conflicts, violence, and peacelessness at the global, national, regional, community, and interpersonal levels and at the same time to cultivate values and attitudes that would encourage individual and social action for peace building in communities, societies and, ultimately, the world (Cawagas and Toh, 1987). Peace education is a holistic participatory process that includes teaching for and about human rights, non-violent responses to conflict, social and economic justice, gender equality, environmental sustainability, disarmament, and human security (Hague Appeal for Peace, Global Campaign for Peace Education)
what is peace?
It refers to the absence of physical or direct violence and to the presence of conditions of well-being and just relationships in the various spheres of life.
THE RATIONALE FOR PEACE EDUCATION
|71
why peace education?

It is an ethical imperative: Peace education upholds life, human dignity and justice, which are principles enshrined in major ethical systems/spiritual traditions. Peace education is an ethical imperative considering the negation of life and of human-ecological well-being caused by the various forms of violence. It is a practical alternative: Peace education addresses the social problems of war/direct violence and various forms of injustice/indirect violence, their causes and the alternatives. We need this education to help us understand these pressing problems and to help us envision alernatives as well as act toward more human and ecological well-being.
Source: Castro, L. (1999). The Challenge of Peace Education and Miriam Colleges Response. Perspective. QC: CEAP.
72 | T O O L K I T
educating for peace: content and methodology

peace education: methodological components
Educating for peace is concerned with both end and process. Its methodology consists of raising awareness, nurturing concern, and encouraging action. Raising awareness or knowledge formation entails the research and study of violent situations, their causes and consequences. Building concern is about nurturing feelings of compassion for and solidarity with victims of violence. This step aims to transform feelings of helplessness by giving the learners a chance to image an alternative or a preferred situation. The final step is invitation to action. The development of genuine concern prompts learners to do something about situations of violence be it on a personal level, like personal change, or on a social level, like political advocacy or actions of direct service. The Center for Peace Education of Miriam College uses the following peaceable teachinglearning process:
toolkit
73
objectives of peace education

What cognitive, affective, and behavioral goals are included in educating for peace? The Center for Peace Education of Miriam College developed a schema of knowledge, attitudes/ values, and skills for peace education derived from an extensive review of available peace education literature and a survey of key informants-peace educators. The schema, though, is not
ATTITUDES/VALUES 1. Self respect 2. Respect for Others 3. Gender Equality 4. Respect for Life/ Nonviolence 5. Compassion 6. Global Concern 7. Ecological Concern 8. Cooperation 9. Openness & Tolerance 10. Social Responsibility 11. Positive Vision SKILLS 1. Reflection 2. Critical Thinking & Analysis 3. Decision Making 4. Imagination 5. Communication 6. Conflict Resolution 7. Group Building
KNOWLEDGE 1. Holistic Concept of Peace 2. Conflict & Violence -causes 3. Some Peaceful Alternatives Disarmament Nonviolent Conflict Resolution Human Rights Human Solidarity Democratization Devt Based on Justice Sustainable Development
exhaustive or definitive as the field of peace education is an evolving one.
education for peace: list of knowledge areas, skills, and attitudes/values

The following list is based on a survey of peace education literature and of key informants made by the Center for Peace Education of Miriam College. The list continues to evolve with the
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increasing exchanges, experiences, and subsequent insights of peace workers.
Knowledge/Content Areas
Some of the knowledge or content areas that peace education may address 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 persons 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, sociocultural, and ecological violence. They can also examine the roots and consequences of violence.
3.
Some Peaceful Alternatives a. Disarmament Students 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 satisfaction of peoples basic needs (e.g., food, housing, health care, and education). b. Nonviolent Conflict Resolution Students can study cases of individuals and groups who have adopted nonviolent conflict resolution and nonviolent methods in working for change. They can examine the ways in which nonviolent conflict resolution methods can be applied to their lives. c. Human Rights It is important for students 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. d. Human Solidarity Many commonalities bind together divergent 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. Students can look at how to increase intercultural and inter-group trust, empathy and respect, as well as dis-
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courage stereotyping and prejudice. e. Development Based on Justice Students 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. f. Democratization It is important for students to understand that democracy provides the environment within which peoples fundamental rights, interests, and wishes are respected. g. Sustainable Development Students 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 earths 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 among the students:
1.
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.
2.
Respect for Others Having a sense of the worth and inherent dignity of other people, including those with social, cultural and family backgrounds different from their own.
3.
Gender Equality Valuing the right of women to enjoy equal opportunities with men and to be free from abuse, exploitation and violence.
4.
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 problemsolving and other positive techniques as against the use of physical force and weapons.
5.
Compassion Sensitivity to the difficult conditions and suffering of other people and acting
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with deep empathy and kindness to those who are the last, the least, and the lost. 6. Global Concern Caring for the whole human community transcending or going beyond the concern which they have for their nation or local/ethnic community. 7. Ecological Concern Caring for the natural environment, preference for sustainable living and a simple lifestyle. 8. Cooperation Valuing of cooperative processes and the principle of working together toward the pursuit of common goals. 9. Openness/Tolerance Openness to the processes of growth and change as well as willingness to approach and receive other peoples ideas and experiences with a critical but open mind; respecting the rich diversity of our worlds cultures and forms of expression. 10. 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. 11. 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 by students are:
1.
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.
2. 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. 3. Decision making Ability to analyze problems, develop alternative solutions, analyze alternative
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solutions considering advantages and disadvantages, and having arrived at the preferred decision, ability to prepare a plan for implementation of the decision. 4. Imagination Creating and imagining new paradigms and new preferred ways of living and relating. 5. Communication Listening attentively and with empathy as well as the ability to express ideas and needs clearly. 6. 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 and collaborative problem solving. Communication skills are important foundational skills in conflict resolution. 7. 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.)
the peace education teacher

The medium is as important as the message. In our experience as teachers of peace, we saw that participants of our seminars and classes always appreciated teachers who are: Facilitators of learning, rather than sources of authority Open to and respectful of other ideas Sensitive to diversity in the classroom, and accepting of learners as they are Concerned for the learner Encouraging and kind Gentle and non-threatening Not hesitant to share relevant personal stories Motivated and inspiring Skilled in eliciting thoughts and in posing reflective questions Bearers of hope rather than despair Responsive, reinforcing, and appreciative Enthusiastic Models of behavior and attitudes that they teach Joyful; not wanting in humor
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Sincere Patient and calm Humble Impartial Consensus builders Compassionate
some teaching-learning strategies used in peace education

The how is as important as the what. Hence, the methodology that is compatible with the goals of peace education is that which is holistic, participatory, cooperative and experiential. A Holistic education does not confine itself to the parameters of facts and concepts. Instead, it promotes cognitive, affective, and behavioral goals of learning. Participatory education means allowing learners to inquire, share and collaborate, and engage in dialogue with the teacher or with their co-learners. Experiential education means learning not through didactic means but through the processing of ones experience from activities initiated in the classroom. Hence, lectures are kept to a minimum. Instead, participants build ideas from the experience or activity they went through. Cooperative learning means giving opportunities for participants to work together and learn from, rather than compete with each other. Peace Educators employ the following teaching learning strategies in their classes and workshops: 1. Discussion The small group discussion is a strategy that is used because it enables the individual participants voice to be heard. To be most effective, a discussion has to be based on factual information and good thought-out ideas. 2. Listening The pair-share strategy is also used. In this strategy, Person A listens attentively to Person B, without interrupting the latter, and vice versa, and later the listener repeats to the big group the information from the other. This activity improves the listening skill of the participants and encourages them to listen empathically to the other. 3. Visualization/Imagination Exercise The visualization exercise helps the participants to use their imagination. It allows them either to draw from their reservoir of images and feelings or to image alternatives. 4. Perspective taking In this strategy, the participants are asked to take the perspective of another, in this case the victim of prejudice. This device is often used to develop empathy and
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tolerance. 5. Role playing This strategy is used to provide the participants with the opportunity to feel the situation rather than merely intellectualize about it. Role playing also develops empathy and greater understanding for other vantage points. It can cultivate both cognitive and affective learning. 6. Problem solving Problem solving is one of the most valuable learning strategies. It enables the person to use other valuable cognitive skills such as analyzing, generating options and evaluating options. 7. Considering positions/Issue Poll This activity is used to surface the differing positions of participants to a controversial statement as in the case of the statement, Whether we like it or not, wars will happen in the future. There can be at least three positions vis--vis controversial statements: agree, not sure/neutral, disagree. 8. Encouraging action Whenever appropriate, the students/participants are asked to express a resolution or commitment to certain actions as a form of application of the learning(s). 9. Reading or Writing a Quotation The reading of a peace-related quotation in the beginning or at the end of a lesson encourages learners to think or appreciate better the concepts learned in the session. 10. Web Charting Writing a word such as war or peace on the board in the beginning of a session and inviting learners to write or draw their associations with the word stimulate thinking. It is also a good springboard for the discussion of a particular peace-related concept. 11. Use of Film and Photographs The showing of film and/or photographs helps create vivid images in the minds of the learners. 12. Sharing Personal Stories Learners sometimes remember the concepts we want to share through our anecdotes and stories. Sharing the teachers personal experiences related to the issue will help illustrate better the points s/he wants to make. Such strategy also helps learners connect with the teacher on a more personal basis. 13. Song/Poem Analysis
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Many songs and poems contain peace-related messages. Allowing students to listen to or read them, identify their favorite lines, and interpret messages will help them learn the values the teacher wants to impart in a more creative manner. 14. Sentence Completion Encouraging learners to complete unfinished sentences will help the teacher to know what thoughts and feelings they may have about a particular topic. The strategy may also be used to solicit action ideas from the participants. 15. Simulation Games Simulating situations of violence, for instance, allows learners to have a better feel of the situation of peacelessness and allows them to be more creative in suggesting alternatives to the situation of injustice. 16. Journal Writing/Individual Reflection At the end of every session, a teacher may want to invite participants to answer one or two questions that will allow them to think of their responses/reflections/reactions to an issue that has just been discussed. 17. Go-Round It is a strategy where the opinion of each participant is briefly solicited. 18. Teachable Moments It is an opportunity seized by the teacher to discuss the hot issue of the day. 19. Interviews/Research Learners get the chance to gather information from other sources. 20. Expert Resources Invite resource persons who are experts in the field and are most credible to speak about the days topic. The use of a third person is most helpful for very controversial topics. 21. Reciprocal Teaching Students take turns facilitating. What we hear, we usually forget; what we see, we usually remember; but what we do, we understand better. When given a chance to teach the subject matter, students are given the chance to comprehend better the concepts, values, and skills teachers want to impart. 22. Twinning Projects Students may partner with another person from a different locality via e-mail or snail mail to discuss topics related to peace.
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some peace education initiatives
T
among others.
he Philippines is faced
with various forms of violence: con-
tinuing armed conflict between government troops and rebel
organizations; increasing incidence of poverty and inequality; and environmental degradation, among others. But the country also has a vibrant civil society movement, which includes various peace organizations that promote both short-term and long-term peaceful solutions to these diverse forms of conflict. These peace groups may be into advocacy, research or education,
Education is one of the principal means to reverse a culture of conflict and violence. Education is at the heart of both personal and social development and can be an instrument in forwarding a new vision and creating a culture of conflict prevention. Hence, some organizations, like schools, have peace education programs and projects. This chapter will describe some peace education initiatives of selected schools in Metro Manila.
assumption college, OPAPP, and bonlag vicariate: educating for peace in the cordilleras
The Cordillera Administrative Region is home to more than a million indigenous Filipinos that include the Ipugaos of Ifugao, Bontoks of Bontoc, Kankanaeys of Benguet, Kalingas of Kalinga, Ibaloys of Benguet, Tingguians of Abra and Isnegs of Apayao. Despite ethnolinguistic and cultural differences, the Cordillerans are bound by a common aspirationthe right to autonomy and ancestral domain. Source: Nurturing a Culture of Peace in the Cordillera: A Facilitators Manual for Peace Education
It is the mission of Assumption College (AC) in Makati City, Philippines, to educate for global citizenship. Its partnership with the Office of the Presidential Adviser on the Peace Process (OPAPP) and the Vicariate of Bontoc-Lagawe (BonLag) in organizing and implementing a teachers training workshop cum summer institute program for selected teachers in the Cordillera, is one of the programs the school embarked on to realize this mission. The Teachers Training on the Culture of Peace of AC-OPAPP-BonLag for the Bontoc-
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Lagawe Vicariate Schools began in May 2002. The project was organized as the BontocLagawe Vicariate seeks to transform its network of schools into Schools of Living Tradition (SLT) that integrate peace education in their curriculum. Schools of Living Traditions were envisioned, as literacy is an ardent aspiration of the people of the Mountain Province and Ifugao. In this age of globalization, SLTs aim to sustain and propagate indigenous knowledge, systems, and processes so that indigenous peoples cultural heritage will be protected. The AC-OPAPP-BonLag program was designed to increase awareness and appreciation of the young Cordillerans of their cultural heritage which modernization has unfortunately undermined. Alongside with the hope of instituting an educational program that reflects, respects and embraces indigenous cultural values, it was also the programs vision to infuse the Cordilleran teacher with knowledge, values and skills for peace building, peace making and peace research. Why peace? With the deteriorating peace situation in the Cordilleras because of armed conflict, continuous dispossession of land and loss of livelihood opportunities, and the advent of globalization that brings about conflicts and gaps, culture-based peace building and conflict management practices need to be sustained and enhanced (R. Halabaso, former chief of the Peace Education Unit, OPAPP).
nurturing a culture of peace in the cordillera: a facilitators manual for peace education
Manual Content: Session 1 What are the Different Dimensions of Peace? What are the Different Forms of Violence? Session 2 Who is the Cordilleran? Cultural Integrity or Change? Session 3 What is Ancestral Domain? What is Ancestral Domain Ownership and Management? Session 4 How May We Resolve Conflicts Peacefully? What are the Differences between Indigenous and Legal Conflict Resolution Systems? Session 5 What is Autonomy? What are the Paths to Peace? Session 6 What is Your Vision of a Peaceful Community? What Action Plan May Help Achieve this Vision?
toolkit
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some of the cordillerans reactions to the AC-OPAPP-bonlag vicariate teachers training program
I came to know, understand and appreciate who I am as a Cordilleran. I now have a better picture of myself as a Cordilleran. The Cordilleran is a peaceful person living in harmony with other people... who has the values for peace building and peace making. (It) increased my knowledge on social justice, integrity of creation and peace education. Conflicts (are inevitable) but can be solved through peace pacts (hence we can all) live harmoniously.
Assumption College provided the main facilitators and trainors for the tripartite program. The peace education module used, on the other hand, was based on the peace education manual developed by OPAPP and its peace partners in the Cordillera Administrative Region.
ateneo de manila grade school: laying foundations toward the development of persons for others
building bridges of friendship and solidarity process questions
1. Why were some of you able to/not able to start immediately? 2. Why did some of you stop building the bridge at some point? 3. Which groups worked continuously until the bridge was finished? What helped you work incessantly?
The Ateneo Grade School envisions ideal graduates who are persons for others committed to the building of an ideal society characterized by service, faith, and justice (AGS Student Handbook). It is in this light that various programs have been conceived by the grade-school administration to fulfill this end. One of these programs is the Bahaginan sa Barangka (Sharing in Barangka), an interaction program between Grade 7 students of Ateneo and students of Barangka Elementary School. Barangka is a community in Marikina City where many urban poor people dwell. The main aim of the program is to develop in the students the value of human solidarity and friendship in the midst of certain differences like socioeconomic status. The Bahaginan sa Barangka program began in the Year 2000. All Grade 7 students participate in the activity. One Grade 7 section visits the Barangka Elementary School every Wednesday afternoon for the interaction.
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before the bahaginan

Before the interaction with the partner school of Barangka, the Ateneo Grade 7 students are oriented on the objectives of the program in relation to the schools goal of developing every student into a person for others. The students are then shown film clips and photographs of the school, its students and teachers. The orientation is highlighted with a story from Matthew in which Jesus described who would possess the kingdomthose who feed the hungry, give drink to the thirsty, receive strangers in their homes, clothe the naked, take care of the sick and visit the imprisoned. The students are then briefed on human diversitythat people may differ in appearance or socioeconomic statusbut they have similar worth and dignity and thus should all be treated with respect and kind regard.
bahaginan proper
The one-day bahaginan or sharing is filled with activities that hope to create bridges of friendship and understanding. It begins with the singing of a happy song meant to introduce the students to each other. Then the group is divided into sub-groups. Each sub-group is asked to build a bridge using Popsicle sticks, masking tape, and rubber band for twenty minutes. At the end of the bridge-building activity, the students are asked to list the factors that facilitated or hindered the building of the bridge. Results of sharing are used to show the students that it is not easy to build bridges of friendship and solidarity when there is discomfort or worry about differences. If these differences are accepted and respected, bridges of understanding and peace may be possibly built. The students of both schools are then asked to share some information about themselves to their sub-group members in a round-robin fashion. It is hoped that in the sharing activity, students will get to know some students in a deeper
sharing activity: complete the sentence

1. My favorite game is... 2. On Saturday and Sunday, I... 3. When I grow up, I want to be... 4. I ask for... when I pray.
process questions
1. Did you enjoy our activity? 2. What have you learned about your new acquaintance/friend? 3. Who among you have similar favorite games, activities, and ambition?
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way; recognize their differences and similarities but accept and respect such differences. The activity also aims to develop some friendships among the participants that, hopefully, would set off a letter or resource exchange among them. A sharing of talent from each school follows the activity. Students from each school take the chance to share their talent in singing and dancing, among others, in a talent show. The Bahaginan Proper is capped by a letter-writing activity. Each student is given an envelope to write a letter or message to his/her partner student. In the end, students shake hands as they exchange letters and sing songs of joy and praise.
after the bahaginan

The Ateneo students get to share among themselves their reactions with regard to the Bahaginan activity. In this session, students reflect on the differences they have with the students of Barangka. Students are asked for possible causes of such differences and how they feel about the disparities they have observed. In the end, the teacher takes the chance to ask the students how they could positively respond to such situations of disparity. Apart from the Bahaginan, the Grade 7 students are also building bridges of friendship with the help of modern technology. The telecollaboration project is a e-mail exchange project between the Grade 7 students of Ateneo and first-year high school students of Zamboanga. It is a
some ateneo students reaction to the bahaginan project

I realized that it was possible to make friends with those who do not belong to your socio-economic level J. Gabriel B. Angeles, 7-Bellarmine I learned that it is not social class that matters in building friendship; it is what is inside the heart that matters Adrian Thaddeus C. Alcausin, 7-Berchmans I learned that I have to sincerely help those who are in need Stephen Fajardo, 7-Berchmans I learned that we have to be simple and less materialistic Mario Santos, 7-Bellarmine I learned in the bridge-building activity that you could do something with the help of others Geronimo Orlino T. Kamus III, 7-Berchmans I learned that on non-school days, they help clean their house while I go to the mall Mark de Guzman, 7-Bellarmine
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reaction of some barangka elementary school students

In the beginning of the activity, I was so ashamed but as time went on I had gained self-confidence. I learned how to cooperate with others Charity Joy M. Janda, 6-1 I will not forget that experience because that was a happy, enjoyable and educational experienceJanine Marie P. Abalos, 6-1 I have experienced many great things in the Bahaginan like getting along with other kids we dont knowMarlon N. Ramos My Bahaginan experience was full of fun. It was all about friendliness, cooperation and the sharing of experienceJonard C. Rogel, 6-1. The Bahaginan event was a very special and interesting event that happened in our schoolI learned many different things like having fun, being happy to know other people, knowing how to get along, and participating/helping each other in thingsJoseph B. Marantal I hope Ateneo will continue this program, so many pupils will be happy also, like usFrancesca Mae L. Dugenia, 6-1
three-week exchange of information among students, which aims to develop friendship among e-mail partners and exchange knowledge and views about the situation of peace in their own locality. In the exchange, the students are expected to know the threats to peace in the locality of their e-mail partners, interview key people on how these threats to peace may be overcome, and formulate their own interpretations and conclusions on how peace may be achieved in their own area and in the locality of their e-mail partner. Indeed, through its Bahaginan sa Barangka and telecommunications project, the Ateneo de Manila Grade School realizes its hope to sow seeds and lay solid foundations toward the development of the ideal Ateneo product: a person for others.
miriam college: training classroom peacekeepers and peacemakers

Peer Mediation Training is a regular program of Miriam College. Since 1999, groups of student leaders from the various academic units have been given either a half-day or one-day training to enable such groups to serve as peer mediators in their units. The training is con-
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ducted by the Center for Peace Education and
peer mediation training content

I. Introduction A. What is Conflict? B. What are the Causes of Conflict? C. Levels of Conflict D. Negative Repercussions of Conflict E. The Advantages of Conflict II. Conflict Management A. Obstacles to Conflict Resolution B. Managing Anger C. Options in Facing Conflicts D. The Problem-Solving Approach E. Dialoguing Tips III. The Peer Mediation Process A. Nature and Purpose B. Characteristics of a Good Mediator C. The Mediation Procedure D. Mediation Skills
consists of topics such as conflict and anger management, the nature of mediation, the qualities and skills of a good mediator and the mediation procedure. A role-playing practice is included in the training. Peer mediation is an attempt to bring together students in conflict where students their own age can help the former understand each other. The peer mediator is the impartial third party who could assist them in finding a solution to these problems. Specifically, the purpose of peer mediation is to help disputants to a conflict reach an agreement that is mutually beneficial and workable. Generally, it aims to increase student awareness and appreciation of peaceful conflict-resolution techniques so that they could work together harmoniously despite differences. Miriam College annually trains peer mediators in its grade school, high school, college,
and adult education departments. Those who will be trained peer mediators are selected by classmates and/or Homeroom teachers. In the case of the High School Department, those who go through the training are the elected Class Peacekeepers. High School Class Peacekeepers were formerly called Sergeant of Arms. But in keeping with the schools peace education thrust, the name was changed to MCHS Peacekeepers. Miriam College hopes, through this program, to make a modest contribution toward building more peaceful relationships. It hopes that the knowledge and skills, which their peer mediators learn from their training and experience be carried by them to their other spheres of influence now and in the future.
the peer mediation procedure

I. Preparation a. Prepare the place for mediation. Find a quiet place, away from distractions. b. II. Review notes and mediation procedure.
Opening
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a. Introduce yourself and explain your role as a mediator. b. c. Explain the mediation procedure. Discuss ground rules. Reinforce the commitment of the parties to peaceful mediation by asking the following questions: d.1. Are you willing to solve your conflict? d.2. Are you willing to tell only the truth? d.3. Are you willing to listen attentively to the other? d.4. Do you commit not to interrupt while the other party is talking? d.5. Do you commit to express yourself in a non-aggressive manner? d.6. Do you commit not to threaten, blame or say ugly words? d.7. Do you commit to carry out an agreement arrived at? III. Storytelling a. b. c. d. e. Ask each one to describe what happened from his/her point of view. Ask each one to describe his/her desires and feelings. Ask each one to give the reasons for his/her desires and feelings. Paraphrase and clarify when necessary. Ask each one to state the others point of view.
IV. Diagnosis/Analysis a. b. c. V. Summarize main points. Identify areas of agreement and conflict. Check disputants for accuracy. Distinguish demands from interests.
Devising Options a. Invite each one to brainstorm on possible solutions to the problem, based on interests and not demands. b. Assess each option:
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what peer mediators in miriam college liked best about the training
It taught me how to manage and handle conflicts that is crucial to my role as a leader. I liked the anger management (part) because every (person) should know how to control ones anger to build harmonious relationships. I liked the session on anger management because I resort to anger instead of solving my conflict in a peaceful way.
b.1. Is the option doable? b.2. Does it benefit the two of you? c. Choose best option.
VI. Ending a. b. Thank parties for their cooperation and for their willingness to go through mediation. Congratulate them if an agreement is reached or express regret if no agreement was made. c. Offer future mediation if no agreement is reached or if there are issues that remain unresolved. VII. Evaluation a. Mediator speaks to the Guidance Counselor about her mediating experience.
Evaluation of the Peer Mediation Program School Year 2003-2004 (N=56)

Belief in Peer Mediation as an Effective Strategy in Solving Conflicts Peacefully after Attending Training on Peer Mediation Opportunity to Practice Mediation Skills Success of Mediation Effort Top 3 Factors that Facilitated the Success of Mediation as Perceived by the Respondents Attitude changed positively (87.5%) Attitude did not change (3.6%) Others (8.9%) Able to use mediation skills (66.1%) Unable to use mediation skills (33.9%) Parties in conflict came to an agreement (94.6%) No answer (5.4%) The opportunity of parties to talk and listen to each other (32.3%) Understanding the perspective of the other (22.6%) The presence of/trust in the mediator (12.9%)
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Suggested Readings:
Johnson, D. and Johnson, R. (1995). Teaching Students to be Peacemakers. MN:Interaction Book Co. Johnson, D. and Johnson, R. (1995). Our Mediation Notebook. MN:Interaction Book Co.
miriam college: building bridges of understanding and peace a twinning project between miriam college and rajah muda high school
In many places in Mindanao, armed conflict and internal displacement have disrupted the lives of people. The victims, mostly civilians and Muslims, are deprived of their most basic needs and are gripped by fear. To some, the violent path offers a tempting alternative. There are also prevailing prejudices between many Muslim and Christians within and outside Mindanao that have historical roots. With this as backdrop, the Center for Peace Education (CPE) of Miriam College sought the partnership of BALAY, an organization that provides integrated rehabilitation in conflict areas; selected groups within Miriam College; and the Maryknoll College (Miriam Colleges former name) Class 1979 so that together, the partners can help build a people to people peace process and bridge the gap and prejudices that currently exist between many Muslims and Christians. It is of course acknowledged that it is but one attempt, but the initiative is pursued because Lao Tzu reminds us that the journey of a thousand miles begins with the first step. In partnership with BALAY, kindred groups within Miriam College and the Maryknoll College Class 1979, the CPE has initiated in August 2004 the establishment of a twinning arrangement with a public school in Pikit, Cotabato, that is attended by Muslim students, the Rajah Muda High School (RMHS). An exchange of letters and information between specific groups of Muslim and Christian students from the Cotabato public school and Miriam College is ongoing. The long-term goal is to enable both schools
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ang twinning project ng RMHS at miriam college

Norhata Malik Ang pagkakaunawaan at pagkakapatiran ay hindi nababatay sa pagkakaiba ng relihiyon, at hindi rin nasusukat sa salapi at kayamanan. Ano mang paghihirap ang tatahakin ay may nakatago pa ring paraan na ikalulutas nito, isang kapuri-puri at maging huwaran sa lahat- ang pagiging magkakambal ng Rajah Muda High School (RHMS) at MIRIAM COLLEGE Isang malaking paghihirap ang nararanasan ng mga mag-aaral ng Rajah Muda High School. Dahil sa giyeray naging palipat lipat ang kanilang paaralan. Maging itoy nasa evacuation center ay patuloy ang pagtunton sa larangan ng karunungan. Hindi naging hadlang ang hirap, sakit at hinagpis na naging kakambal ng mga mag-aaral sa madilim at mapusok na landas ng kaunlaran. Dahil dito ay marami ang humanga sa mga mag-aaral. May mga taong may busilak na puso na sadyang naawa sa naging katayuan ng mga mag-aaral. Kayat maraming mga NGOs ang kusang lumalapit upang magbigay ng tulong. Dahil sa mga tulong na ito ay nasisiyahan ang mga mag-aaral. Isa na rito ang BALAY REHABILITATION CENTER na naging tulay ng Rajah Muda High School at Miriam College upang maitatag ang Twinning Project sa pagitan ng dalawang paaralan. Ang RMHS ay nasa liblib na bahagi ng bayan ng Pikit, lalawigan ng Cotabato kung saan ay Muslim ang lahat ng mag-aaral. Ang Miriam naman ay nasa sentro ng Metro Manila kung saan ay sinusulong naman ang Kristiyanismo. Tunay ngang malaki ang pagkakaiba ng naturang mga paaralan. Subalit, malayo man ang dalawang paaralang ito at magkaiba ang isinusulong na relihiyon ng bawat isa, umusbong naman ang pagkakaibigan, pag-uunawaan at pagtutulungan dahil sa naturang proyekto. Magkaiba man ng paniniwala, naging magkalapit din. Nabura ang poot at anumang di-pagkakaunawaan sa pagitan ng Muslim at Kristiyano bunga ng di maipaliwanag na dahilan ng hidwaan. Ang lahat ng itoy napalitan nang matinding pag-uunawaan, pagtutulungan, at pagkakaisa ng mga mag-aaral ng dalawang paaralan. Sa ngayon ay muli na ring napawi ang hirap na naranasan ng mga mag-aaral ng RMHS, labis-labis na pagpapasalamat sa lahat ng mga taong may mabuting kalooban lalong lalo na sa Poong Maykapal. Sapagkat sa mulit muli ay nanunumbalik ang lahat. Kung magpapatuloy ang lahat ng ito ay makakamit nating lahat ang kapayapaan na matagal nang hinihintay ng mamamayang Pilipino.
to be truly schools for peace. It is also hoped that the twinning will enable both the involved Miriam College and Rajah Muda students to gain a better knowledge and understanding about one another. The two student groups are expected to undertake specific common projects as well as undertake solidarity actions specially during the annual celebration of the Mindanao Week of Peace. A common project already identified is the publication of a joint newsletter that would feature contributions from the students of both Miriam College and RMHS. The newsletter is
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unity amidst religious diversity

Regine Abellar, MCHS
So many children calling to Him By many a different name. For your god and my god are one
The Philippines of today is beset with many problemsan unstable economy, widespread poverty, corruption in governmentthat have badly affected our image abroad. Instead of helping each other solve problems, some Filipinos are fighting each otherChristian Filipinos and Muslim Filipinos. Such wars had roots centuries beforebetween Filipinos in Luzon and Visayas and those in Mindanao. This is perhaps why it is difficult to stop. Yes, we do have different beliefs, but that does not give us license to be at each others neck in combat. The beliefs of one party may contradict those of the other partybut as long as no group hurts the other, we can have religious tolerance. We can learn to respect each otherrespect each others decision regarding how to call God and worship him. Because no matter what name we call him and how we worship him, we are still calling on the same God who loves us. More than religious tolerance, it might be better if we just forget for a moment that we are Christians or Muslims and see ourselves as fellow Filipinos who belong to the same country. There are Filipino Muslims who stay in an autonomous region but they are still part of the Philippines. So let us work things out for the sake of our country. We can join hands in helping solve the problems of our beloved Philippines. In these difficult times, we need unity as a nation. For, as the saying goes, together we stand, divided we fall.
entitled Pag-asa, which means hope in both Filipino and Maguindanaon, the languages spoken by the partner groups. Another common project identified is a joint faculty seminar to be held in Cotabato in May 2005 where teachers of both schools would have a chance to exchange ideas and experiences related to peace and to teaching-learning concerns. In the future, the partner groups intend to engage in activities that are mutually beneficial and can enhance their intercultural understanding and sense of solidarity with one another. A continuing exchange in the form of educational/cultural visits and a student conference involving the two schools is also being envisioned. It is hoped that this pairing between Miriam College and Raja Muda High School would be a step toward breaking down sociocultural barriers between them and toward the building of bridges of understanding and friendship. Strengthened by this partnership, it is also hoped that both schools would be schools for peace in their respective spheres.
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the peace education network: collaborating for peace

The Peace Education Network or the PEN is a loose network of organizations and educational institutions that undertake peace education or are keenly interested in promoting education for peace and nonviolence both in formal and nonformal ways. The group meets twice a year. The PEN seeks to provide a linkage structure for kindred organizations and institutions. The PEN is a venue for exchange of information and materials as well as for the exploration and coordination of cooperative efforts that may be multilateral or bilateral. Details of these cooperative efforts may be found on pp. 30-33. PEN is sustained by the enthusiasm and commitment of its members. The exchange on peace initiatives and efforts gives hope, and inspires and stimulates the member schools and organizations to carry on the work. The existence of the PENs e-group and a peace education website that features news, events and training opportunities, facilitates communication and connects members wherever they are. PEN members are not only school-based but communitybased because of the member NGOs, including one that focuses on Mindanao communities. Hence, the PEN exposes members to a good range of ideas and opportunities. This diversity of membership enriches the groups interaction and efforts and attracts more kindred groups to join the network. Other than what it currently does, PEN hopes to make itself a voice for policy advocacy, particularly for the mainstreaming of peace education in the educational system.
Asia-Pacific Youth Conference on the Culture of Peace (2000) where PEN members were involved as coorganizers, resource persons and facilitators
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Twinning Project for cultural understandinga bilateral effort between BALAY and Miriam College, PEN members
Visions of Peace Among Religionsa workshop which Peacemakers Circle, a PEN member regularly conducts
The National Youth Leaders Conference on Peace (2003) where the PEN members also collaborated to bring together indigenous Muslim and Christian Filipino youth.
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sample modules on peace
his section provides a practical resource for teachers and facilita-
tors. It includes sample modules that can be used in teaching or in
training. These modules are not exhaustive, that is, they do not cover all the facets of peace education. However, they cover some of the most important themes in peace education such as nonviolence, conflict resolution, gender equality, economic equity, tolerance and human solidarity. The sample modules use an approach that is evocative, participatory, and experiential as this is the approach compatible with peace education. They also employ a procedure that is in keeping with a peaceable teaching-learning process. Hence, the module procedure includes steps that enhance awareness and understanding, build concern and empathy, and encourage some form of action. The modules in this chapter are primarily intended for students in the secondary and tertiary levels. However, they can be adapted for use in the elementary level by the teachers use of simpler language and more appropriate activities. They can also be adapted for use by communities and organizations by using the groups vernacular language and using materials that are more available. Hence, the sample modules are meant to be a guide and the teachers or facilitators are strongly encouraged to make adaptations and variations based on the participants age, social, cultural, and local contexts.
lesson 1: is violence in our human nature? theme: a step toward dismantling the culture of war writer: loreta n. castro*
introduction
War is a direct form of violence. To enable us to dismantle the culture of war and violence we
* A variation of this lesson first appeared as a module in the Teacher-Training Manual on Peace Education, Center for Peace Education, Miriam College. The lesson was also published in the APCEIU Resourcebook, 2004.
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need, among other things, to question and reexamine notions and perspectives that promote this culture. One such perspective is the misconception that violence and war are inherent in human nature and, therefore, violence and war are inevitable. This is a dangerous notion, one that needs to be challenged because it can justify resorting to violence and war as natural methods of conflict resolution. The Seville Statement on Violence (Adams, 1991), which was endorsed by UNESCO and other organizations, repudiates the common misconception about the biological and genetic basis of war and violence. It asserts that rather than being a natural or biological state of affairs, war or violence is a social event that can be explained by social factors. These social factors refer to our socialization and cultural conditioning as well as to the social conditions that cause violent conflictsuch as injustice, oprression, intolerance, and poverty. By adapting such a perspective, we are encouraged to find solutions to end wars and to create social conditions that make wars less likely to happen.
Objectives/Purposes:
To recognize the flaw and danger in the notion that violence is in-born or inherent in human nature

To examine the reasons why some people adhere to this notion or perspective To share ideas on how to counter this misconception To commit to undertaking one of these ideas, individually or as a group
Subject Area: Social Studies Time: Approximately 90 minutes or 2 sessions of 45 minutes each session Materials:

Paper and pen/marker for each student Transparency or information sheet on: Seville Statement on Violence (If an OHP is not available, the one page summary on the Seville Statement on Violence can be photocopied as a handout.)
toolkit
Equipment:
Overhead projector (OHP)
lesson proper
activity: is violence inherent?
1. Begin by inquiring into the students past experiences. Ask them to share their own
SAMPLE MODULES ON PEACE
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experiences of violence or cases of violence that they have read or heard about. After the sharing, introduce the idea that war is a form of organized violence that groups/ states use to settle their conflicts. 2. Invite the students to reflect on the statement, It is inherent in our human nature to be violent. 3. Ask students to write the statement on a piece of paper and under the statement, their reaction to it based on three (3) possible positions: agree, not sure, disagree. 4. Take a poll of the original positions taken by the students. The poll will provide a profile of the dominant thinking of the students. 5. Then, let the students go around the room and form dyads (or triads) with someone with the same position. The dyads discuss their reasons for their point of view for about 3 minutes. 6. Ask the students to move around again and form dyads with another student with a different position. Once again the dyads discuss their reasons for their position for about 3 minutes.
discussion
After two or three rounds of dyading, let the students go back to their seats and open the class for discussion. The following are recommended guide questions: What were your reasons for your position/perspective/point of view on the statement? (As the students respond, write key words on the board.) After discussing your reasons with others and listening to them, did your position remain the same or did it change? Why? What did you learn from those with whom you had your sharing or discussion? How did you behave when you were discussing the statement with someone who had a different perspective?
synthesis
Together with the students, summarize the inputs on the process first. For example, such a summary might include the following points: The activity helps us to see the value of sharing perspectives and listening to others point of view on a controversial statement or issue. The activity clarifies our own positions but there is also a possibility that we may change our views based on what transpires in the discussion. Although individuals may take strong positions, it is helpful for them to actively listen to one another so that the discussion is more fruitful and will not lead to animosity.
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Explain that Some of us (or many of us, as the case may be) may have agreed with the statement, It is inherent in our human nature to be violent, because of cultural conditioning or messages that we have been receiving from our environment. Violence and wars have been a part of human history and existence, and some have suggested that violence is inherent in human nature. We have been conditioned to think that violence and wars are therefore inevitable or unavoidable.
Then explain the need to confront/challenge this belief because it can be used to justify the use of violence and of wars as a means to resolve conflicts by individuals, groups, and nations. If violence and war are deemed inevitable, then people will likely be discouraged to seek their end.
As a final point in the synthesis, present the main points of the Seville Statement on Violence (Show transparency #1.)
Introduce the Statement by describing that it was formulated by an international committee of scholars who met at the University of Seville, Spain, in 1986, to address the issue of aggression. The basic conclusion of their report was that violence is not in our human genes and is not caused by human instinct. UNESCO and scientific organizations have endorsed the statement.
commitment to action
Invite the students to express their reaction to the Seville Statement. Give further elaboration if needed. Encourage them to share their ideas on how to counter the notion that violence is simply part of human nature. After the students sharing, summarize the ideas and also offer other ways of challenging the idea that violence is inherent in the human being. Some possible ways are:

Writing essays to be submitted for publication in the school or community paper Discussing with family or youth groups the learnings from this lesson Preparing posters for posting in the school campus Organizing a forum Collecting simple reading materials on the issue and displaying them in the browsing area of the school library or the guidance office
Recommending to the school administration the inclusion of the Seville Statement on Violence among the readings in appropriate subjects
Encourage students to commit to one simple action that they can undertake, individually or in groups, from among the ideas that they have generated.
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References
Adams, David (Ed.) (1991). The Seville Statement on Violence. Paris: UNESCO. Barash, David (1991). Introduction to Peace Studies. Belmont: Wadsworth Inc., pp. 137-145. Castro, Loreta (1990). Students Concepts of Peace and Attitudes toward Peace Issues: Implications for Peace Education in the Social Studies Curriculum, a doctoral dissertation. Marullo, S. and Hlavacek, I. (1994). War as a Social Problem. In R. Elias and J. Turpin., Rethinking Peace. Boulder: Lynne Rienner Publication, pp. 62-68.
: peace by ways of peace lesson 2: theme: theory and practice of nonviolence writer: jasmin nario-galace
introduction
In the face of direct, structural or sociocultural violence, humans are generally faced with three response options: one is to do nothing about it, another is to respond with violence, and last is to respond with nonviolence. To do nothing about oppression and repression encourages the perpetuation of the oppressive/repressive system. To respond with violence perpetuates the cycle of hostility and carnage. Nonviolence, on the other hand, seeks to create a situation that would liberate victims from silence and helplessness to understanding and solidarity. It seeks to create a crisis that would force an adversary to open the door to negotiation (ML. King Jr.). It is not always easy to persuade people to believe in nonviolence because of tremendously oppressive situations such as extreme poverty and economic inequity, human rights violations, and oppression. Such conditions foment hatred and anger on the part of the victims, sympathizers, and people who work for social change, making many of them willing to subscribe to armed struggle against people in power. This lesson will allow participants to reflect on and appreciate the philosophy and practicability of nonviolence as an alternative response to oppression and injustice.
Objectives To recognize the value of nonviolence as a philosophy of life and as a tool for conflict resolution. To explain the practicality and value of nonviolence as a tool for change. To appreciate the principles of nonviolence.
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To describe the goals and steps in nonviolent action. To utilize some methods of nonviolent protest and persuasion.
Subject Area: Social Studies, Christian Life Education, Pscyhology, Values Education Time: Approximately 2 hours
Materials: Film on nonviolence (some films that may be easier to find than others are: EDSA 1 or 2 and Gandhi), manila papers, cartolinas, markers, art materials Equipment: Television, VHS or VCD player, OHP
lesson proper
activity 1: film showing
1. Tell participants that they are going to watch a film on nonviolence. Tell them to reflect on the question why nonviolence? while viewing the film. 2. Tell them to take note of nonviolent techniques or strategies used in the film.
discussion

Was the use of nonviolence evident in the film? What non-violent techniques and strategies were used? Why did they choose to use nonviolence in the face of repression (or aggression, whichever applies)?
What is your understanding of nonviolence? What principles does it uphold?
alternative activity (when film and equipment are not available)

Read to the participants the following story: Jaro, a 16-year-old boy, clenched his fist as he told me his story. His eyes moistened as he recounted how his family fled when the military swooped down their village looking for rebels. Anger and fear gripped him as he described the destruction caused by the bomb that was dropped in their community. There were bomb blastshouses and other structures were burned and razed to the ground. People scampered away and hid from the destruction. His family and their neigbors left their homes and scampered to safety to avoid being caught in the crossfire. They walked a long distance just to get away from danger. They brought only with them their clothing and some belongings, unsure whether there was still a home and a farm to come back to. In
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evacuation centers where basic services are scarce, they shared with other evacuees a small space they could squeeze themselves into. Ga-graduate pa naman po sana ako. Pero parang kasama nang sumabog ng bomba ang pangarap ko. Wala po akong ibang nararamdaman ngayon kung hindi galit Indeed, for Jaro and other children caught in the middle of war, intense anger toward the aggressor was usually felt. Hence the desire to avenge what had happened to them was commonplace. Adapted from Mercado, W. (2003). Child interrupted, psychosocial response for traumatized children of war. Balitang Balay, 11(1), 12-17.
discussion
1. How do you feel about the story? 2. If you were in the shoes of Jaro, would you desire to take revenge against your perceived aggressors? Why or why not? 3. What are the possible implications of using the sword to get back? 4. What are the other options available to people in similar situations? 5. Are you familiar with the use of nonviolence as an alternative response to repression (and aggression, whichever applies?) 6. What is your understanding of nonviolence? What principles does it uphold?
input: nonviolence in theory and action

Explain that there are normally three responses to violence as outlined by Aksiyon para sa Kapayapaan at Katarungan (AKKAPKA): a. b. c. Passivity, which is the failure to do anything about the situation. Counter-violence, which is reacting with the same means to the violence experienced. Nonviolence, which seeks to destroy the enmity, not the enemy.
Explain further the meaning of nonviolence. Matthei & Sheehan in Toward a Nonviolent Economics described that nonviolence is the refusal to do harm. It means respect for life anchored in the principle that there is a potential for conversion and change in every person. Nonviolence is more than the absence of violence or the avoidance of conflict; it is the interjection of a transformative force into circumstances of conflict and injustice. Matthei and Sheehan also articulated that nonviolence may be: a) a philosophy of life that affects all our relationships (e.g., Gandhi, Martin Luther King); b) a personal code of conduct and of conflict resolution; and c) a political tactic or strategy (e.g., People Power I and II, overthrow of Pinochet in Chile, nonviolent move-
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ments in Eastern Europe).
Explain the rationale for nonviolence. Tell the participants that: a) nonviolence is both an ethical and moral choice. Major religions and spiritual tranditions teach that life is sacred; b) It is a practical choice. Tools and effects of violence are costly; c) Destruction is not the law of humans. Individuals, under normal circumstances, prefer cooperation to aggressiveness (SIPRI-UNESCO, 1997)
After this, share with the participants some principles of nonviolence as advocated by Mohandas Gandhi, Martin Luther King Jr., and the Aksyon Para sa Kapayapaan at Katarungan (AKKAPKA):
Principles of Nonviolence a. b. c. d. Life is sacred. Human life is an absolute value. The victim and the aggressor share a common humanity. Nonviolence believes in the conscience of a person. Nonviolence demands that the means used should be as pure as the ends sought. Two wrongs will not make one right. e. There is need for sublime courage, the willingness to suffer, and amazing discipline in the midst of provocation f. g. It is not a method for cowards; it does resist. It does not seek to defeat or humiliate the opponent but to win his/her friendship or understanding. h. The nonviolent resister seeks to attack the wrongdoing of a person, not the person him/herself. i. j. It holds that suffering can educate and transform. At the center of nonviolence stands the principle of love. Chain of hate should be cut off. k. Nonviolence appeals not only to reason but also to the heart.
activity II: workshop on creative nonviolent techniques

Divide the participants into six groups. Tell them that each group has a task to persuade both government and rebel groups to lay down their arms and instead negotiate for a peaceful resolution to armed conflicts. Tell them to do their act of persuasion using the following methods: Group 1 Group 2 Group 3 2 original slogans Poem Art work, caricature, or symbol
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Group 4 Group 5 Group 6 Song Radio commercial Group petition
Allow 20 minutes for the group workshop Group presentations
discussion
How do you assess the method that you used as to: a) substance, b) creativity, and c) ability to persuade the protagonists to the conflict?
input 2
1. Discuss with the participants the goals of nonviolent action as advocated by MLK Jr. The following goals and steps of nonviolent action are culled from the articles Ahimsa, Letter from Birmingham Jail, and Pilgrimage to Nonviolence:
Goals of Nonviolent Action Seeks to dramatize the issue to put pressure on the adversary to confront the issue. Seeks to create a tension/crisis that would force the adversary to open the door to negotiation. Seeks to create a situation that would liberate victims from silence and helplessness to understanding and solidarity. 2. Seeks to gain attention and, consequently, support from the larger community.
Present the schema of non-violent action as outlined by AKKAPKA: A. Preparation a.1 Analysis a.2 Education B. Methods of Action b.1 Dialogue-negotiation-mediation b.2 Direct action b.3 Fasting and prayer b.4 Noncooperation, civil disobedience b.5 Alternative programs
3.
Discuss with the participants the various methods used in nonviolent direct action. Ask them to recall the methods used in the film that they saw. Ask them to share other nonviolent techniques that they know of and have personally used. Make a list on the board and allow them to appreciate the multifarious techniques nonviolent activists
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have at their disposal.
Ask the participants the following question: What concrete action can we take to help those who are in our spheres of influence appreciate nonviolence as a philosophy of life or as a tool for conflict resolution?
References:
AKKAPKA. (1987). Compiled Handouts for the Basic Seminar on Active Non-Violence. Phil:Alay Dangal Publications. Holmes, R.L. and Gan, B.L (2005). Nonviolence in Theory and Practice. IL: Wavesland Press, Inc. King Jr., M. (1958). Stride Toward Freedom. NY: Harper and Row. Sharp, G. (1973). The Politics of Nonviolent Action (3 vols.). Boston: Porter Sargent.
lesson 3: toward collaborative problem-solving theme: the collaborative approach as a key conflict resolution strategy writer: jasmin nario-galace*
introduction
No one wants to be involved in conflicts. But conflict is an inescapable fact of life. There are conflicts because we sometimes fail to appreciate dissimilar perspectives, values, opinions, goals, interests, and ideas. Personal and interpersonal tranquility may be strained in the face of incompatible goals. If not handled properly, conflict situations may produce negative results. Hence, the skill of conflict management must be learned if we want to live in peace with our relations. This lesson will teach the participants ideas and skills on how to manage their conflicts constructively. They will also be given the chance to practice collaborative problem solving as a conflict-resolution strategy.
Objectives:
To explain the different options one can take when faced with conflict
A variation of this lesson first appeared as a module in the Reducing Prejudice Manual, Center for Peace Education, Miriam College.
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To describe the problem-solving approach to conflict resolution To describe the ways on how to dialogue effectively with an adversary To demonstrate collaborative problem solving as a conflict resolution strategy
Subject Area: Time:
Social Studies, Christian Life Education, Pscyhology, Values Education, English
Approximately 90 minutes
Materials: 1. 2. Handouts: Joy vs. Anna Conflict Situation, and Joy and Annas perspectives on the conflict Meta cards and marking pens.
lesson proper
activity 1: complete the sentence

Ask the participants to complete the statement, When I get into a conflict, I usually Ask them to write their responses in meta cards. Ask them to post their meta cards on the board. Ask a participant to read the responses on the board.
input and discussion 1. Inform the participants that the responses they gave fall under three main ways of facing conflict situations: avoidance (flight), aggression (fight), and problem solving (face). 2. Ask them of the possible implications if they use each approach. Then ask them what they think is the best option available to them. 3. After this, tell the participants of the main options in dealing with conflicts: Avoidance or withdrawal. Sulk and engage in self-pity. WIN-LOSE. Aggression. We hurt adversaries physically or verbally. We want to do things our way. WIN-LOSE or LOSE-LOSE Problem solving Accommodation. We give in to the demands of the other party. This is usually resorted to when the issue at hand is not very important to us or when our relationship with the other party is more important than the issue at hand. WIN-LOSE/WIN. Compromise. In here, parties meet halfway. Compromise means each party settles for something less than what she really desires. Its a win some-lose some method where each party gives up something to end the conflict. NEI-
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THER IS TOTALLY SATISFIED. Collaboration. We negotiate or talk out a mutually acceptable and beneficial solution to our conflict. WIN-WIN.
activity 2: role play

Inform the group that you would like them to role-play a conflict situation where they will try to solve a problem with an adversary. Before introducing the conflict situation, inform the participants of the steps in problem solving and give them tips on how to dialogue effectively.
input
What Are the Steps in the Collaborative Problem-Solving Approach? As much as possible, exert effort to build rapport with the other even if only through casual conversation, prior to the actual problem-solving session. 1. Identify the positions and interests/needs. Inform each other of what each wants. Then each inquires into the need or concern underlying the position or want. 2. Refocus the discussion on the needs. Ask the question: How can our underlying needs be satisfied? 3. 4. Generate alternatives or options that can reconcile the needs. Evaluate the alternatives and agree on the best option.
What Are some Tips to a Good Dialogue?
Dialoguing Tips 1. Be careful about how you say things. Do not make the situation worse by angering the other person. 2. 3. 4. 5. Begin your sentences with I rather than with You. Admit your own responsibility to the conflict. Avoid using nebulous terms and global statements. Be as specific as possible. Be willing to tell the other person his/her positive attributes. This will help soften an otherwise hardline stance. 6. 7. Do not call names, blame, humiliate, characterize, or judge. Protect the others ego. Be tough on the problem, not on the person. Disagree with the behavior, not with the person.
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Listening Tips 1. 2. 3. 4. 5. Tell the other person that you want to listen to his/her viewpoint. Pay attention not only to the content but also to feelings. Listen with empathy and try to stand in the shoes of the other. Accept criticism of your ideas or behavior. Paraphrase and clarify when needed.
Collaborating Tips 1. 2. 3. Distinguish between your demands and your genuine interests. State your positive intentions to solve the problem. Prepare for solutions that are good and fair to both sides.
Read to the students the conflict situation of Joy and Ana
joy vs. anna a conflict situation

Joy and Anna were classmates. They did not belong to the same peer group (barkada) but they had a good relationship as classmates. Anna was the class topnotcher while Joy was the class president. Never was there a problem between the two until their teacher announced that Joy would be the schools representative to a youth conference in Switzerland. The choice also startled some members of the class since there was an expectation that Anna would be chosen. They thought that the representative would be chosen on the basis of academic merit. Annas friends persuaded her to go to the school administration to ask why the choice had been so. Anna refused and has become quiet and withdrawn since that announcement had been made. Suddenly, Joy and Anna have stopped talking and looking at each other. After a few days, Joy heard Anna say sipsip kasi kay Ms. Balmores while looking at her. She ran to her friends and sought comfort as a result of the incident. Joys friends did not waste time in getting even. When Anna and her friends entered their classroom, a barkada of Joys said pagpasensiyahan mo na ang mga naiinggit. The remark irritated Anna and her friends. That incident has set in motion the parinigan incidents between the two camps. Joy and Anna were both very bothered about how things turned out between them and their friends. Their conflict has already negatively affected the relations in the entire class.
Ask the participants to do the following Step 1: Choose a partner.
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Step 2: With the partner, ask them to decide which character they would like to play: Joy or Anna. Step 3: Give those who would play Joy a copy of their perspective to the conflict situation. Do the same with those who would play Anna. Instruct the participants to read their own perspectives and not to read the perspective of the other. Tell them to internalize their roles.
joys perspective
It was not my fault that I was chosen as representative to the international youth conference. It was a decision not of the class adviser but of the school administration. I was told this before the announcement was made. I was told that all the teachers in our batch nominated the student of their choice and I was chosen not only because of my scholastic performance but also because of my leadership experience and public relation skills. I did not do anything to influence the decision. It is true that I am close to Ms. Balmores, one of our teachers. But that is only because I am class president. She would always call for me to have someone announce important matters to the class. I was just doing my job as class president. I felt sad when I overheard Anna say in the cafeteria that I was chosen because I was sipsip to Ms. Balmores. I was so upset I had to go to my friends to ask for consolation and to explain that the charge was not true. If I was chosen to be representative in this conference, I think that it was because teachers and administrators saw that I was capable and good, not because of anything else.
annas perspective
I was really upset when Ms. Balmores chose Joy as representative of the school to the international youth conference. When the announcement on this conference was initially made, my friends told me at once that I was going to be chosen as representative. I also had the feeling I would be chosen because Ms. Balmores mentioned that the primary criterion was academic achievement. Had she said that the criterion was something else, I would not have expected. I even announced to my parents that I was Europe-bound! My family was so excited for me that my mom started to buy me warm clothes. Imagine how surprised I was when Ms. Balmores announced that it was going to be Joy. I think that most members of the class were also surprised about the choice. Many of them have gone to me to console me. I have heard many of them say that Joy was chosen because she was extra-close to Ms. Balmores. They would often be seen talking to each other discussing I dont know what. I think it is unfair that someone would be chosen not on the basis of merit but on the basis of association. It is not fair to me and to the school.
Step 4:
When ready, ask each Joy and Anna partner team to face each other and engage in a problem-solving activity. Ask them to follow the problem-solving approach and take into consideration the dialoguing tips discussed earlier.
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discussion
How did you feel about the activity? Were you able to resolve the conflict? What did you or your partner do that helped you find a solution to your problem? What did you or your partner do that did not help in the problem-solving process? What insights have you gained from the experience?
synthesis
Inform the participants that what they went through was a collaborative problem-solving approach. Dialoguing with an adversary is not an easy thing to do but it may just be the best option available if we want to keep or save our relationship with the other. In choosing to dialogue, we give a signal to the other person that we care and that we value the relationship. Before facing the adversary, one must know the dos and donts of effective dialoguing. The success of an effective dialogue lies on the willingness and resolve of parties to find a mutually beneficial solution to their problem. If dialoguing directly with an adversary is difficult, we may seek the help of a third party who may use these problem-solving guidelines to help us find a solution to our problem.
Invite the participants to come up with a specific action that they will undertake by completing the statement, When confronted by a conflict, I will Ask them to reflect on why knowing the skills of conflict management is important.
References:
AKKAPKA (1987) Compiled Hand-outs for the Basic Seminar on Active Non-Violence. Manila: Alay Dangal Publication. Fisher R. and Stone, D. (1990) Working It Out: A Handbook on Negotiation for High School Students. MA: Harvard Law School. Fisher, R. and Ury, W. (1978) International Mediation: A Working Guide, Ideas for the Practitioners. MA: Harvard Negotiation Project. FSR Associates & Educational Media on Services (n.d.) Peer Mediator Training. Johnson D. and Johnson, R. (1995). Our Mediation Notebook. MN: Interaction Book Company. Johnson D. and Johnson R. (1995). Teaching Students to be Peacemakers. MN: Interaction Book Company. Toh, S.H. (1998). Notes from the Talk on Conflict Resolution, Miriam College, Quezon City.
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lesson 4: let us celebrate diversity! theme: challenging prejudice writer: jasmin nario-galace*
Introduction
Violence is not only direct or structural. Violence may also be sociocultural and psychological. Structural violence is seen in behavior that denies people equality of treatment as in the various forms of discrimination that stem from prejudice. Prejudice is the negative feeling that people have for a group of people viewed as different. Prejudice becomes hurting and dangerous when translated into action. The apartheid system in South Africa and the profiling of Arabs in America after the 9/11 attack are examples of prejudice acted out (discrimination) and systematized (oppression). In our society, certain groups have been targets of prejudice and discrimination: the Blacks, Muslims, gay men and lesbians, women, and the economically disadvantaged, among others. The hatred, fear, or dislike that people have of the different other astounds the mind. This lesson will examine some causes and effects of prejudice and will give the participants an opportunity to take the perspective of victims of prejudice and discrimination.

To identify the many ways by which people differ from one another To discuss the consequences of being regarded as different in todays society To explain what prejudice is and relate it with stereotyping and discrimination To express thoughts regarding the types, effects, and extent of prejudice To write how they would feel in a situation where they would be the victims of prejudice
Subject Area: Time:
Social Studies, Christian Life Education, Pscyhology, Values Education
Approximately 90 minutes
Materials:

Manila paper Marking pens Masking tape
A variation of this lesson first appeared as a module in the Reducing Prejudice Manual, Center for Peace Education, Miriam College.
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Peace journals, notebook or paper
Equipment: Overhead projector (when available)
lesson proper
activity: why am i not accepted?
Narrate the story of Rahamina and Mario. Show in transparency or read the situation (see appendix).
discussion
After reading, ask the participants the following questions: How would you feel if you were in Rahamina/Marios situation? How would you want to be treated if you were Rahamina/Mario? Why were Rahamina and Mario treated that way? What do you think are the effects of such kind of treatment?
input
The Meaning of Prejudice, Stereotype, and Discrimination Explain that Rahamina and Mario were victims of discrimination. Discrimination is an action based on prejudice and stereotype. Prejudice refers to a negative feeling or attitude toward a person or a group even if it lacks sufficient basis (Allport, 1958), stereotype refers to negative opinion about a person or group based on incomplete knowledge. Discrimination, on the other hand, refers to negative actions toward members of a specific social group that may be manifested in avoidance, aversion or even violence (Franzoi, 1986). Thus, stereotypes, being negative beliefs about a group, can form the basis for prejudicial feelings, which, in turn, may lead to negative action or to discrimination.
The Cause of Prejudice Sometimes we are not responsible for the misinformation we receive about people different from us. One theory on the cause of prejudice is the Social Learning Theory (Altemeyer, 1981). Prejudice is simply passed along, sometimes for generations, and is reinforced in various institutions including the family, school, and the media. Prejudice may also stem from cognitive limitations as explained by the Social-Cognitive Development Theory of Piaget and Weil or simply from the lack of information about the person or group (Betlehem, 1985). Prejudice may also be due to
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ones tendency to think highly of oneself and of the group where one belongs while denigrating the attributes of others outside it (Social Identity Theory, Tajfel & Turner, 1979). There is also a theory of prejudice that points to the object of prejudice per se as the cause of the feeling. This is the Earned Reputation Theory (Allport, 1958). This concedes that prejudiced feelings are based on objective reality. This theory, though, is challenged by many who believe that negative experiences with one or some members of a group should not be ascribed to the whole group. Ask participants if they know of other reasons why people are prejudiced to others.
The Types of Prejudice
Explain that in the beginning, prejudice was simply equated with racism. Racism is the belief that ones own cultural or racial heritage is innately superior to that of others, hence, the lack of respect or appreciation for those who belong to a different race. Other types of prejudice are: Sexism a system of attitudes, actions and institutional structures that subordinates women on the basis of their sex. (Mcginnis & Oehlberg, 1991) Heterosexism refers to negative attitudes toward lesbians and gay men Classism distancing from and perceiving the poor as the other (Lott, 1995) Linguicism refers to the negative attitudes members of dominant language groups hold against non-dominant language groups (Chen-Hayes, Chen & Athar) Ableism prejudice against people with disabilities Looksism prejudice against those who do not measure up to set standards of beauty. The usual victims are the overweight, the undersized, and the dark-skinned. (Galace, 2003).
The Effects of Prejudice
Ask students what they think the effects are of prejudicial attitudes and discriminatory acts on the victims. Then provide them with the following information on the effects of prejudice on victims: Negatively influences academic achievement and self-esteem (Ancis, et. Al., 2000) Victims are less likely to complete school (Kistner, et al., 1993); higher dropout rates (Steele, 1992) Negatively influences victims psychological health because of feelings of isolation and alienation (Neville et. Al, 1997) Negative effects on physical health (onset of stress-related disorders like high blood pressure, hypertension, stroke, and cardiovascular disease (Utsey, et. Al, 2000) Academic underperformance of women (Spencer et al, 1999)
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Societal stigmatization for gays that lead to physical and emotional pain, severe isolation (Gevelinger and Zimmermann, 1997), chronic depression, and substance abuse (Mallon, 1992; Hunt, 1993) They internalize the very negative views on their abilities that others hold of them, and thus do not live up to their potential.
synthesis
Ask students how they feel about the topic. Allow some to share experiences and views. Then summarize by saying that differences need not be feared. We have all been created differently. We may all differ in looks, ethnicity, religion, sex, gender or socioeconomic status, among others, but these differences need not be sources of conflict. Humans are all the same in their humanity they are all equal in rights and in dignity. It is not the color of the skin or the ethnicity that matter, what matters is what is in the heart.
Invite participants to think of ways to reduce the fear people have of differences in their own spheres of influence. Ask them to list action plans so that diversity may be celebrated. Ask them to write one or two personal commitments to challenge prejudice.
References A. Books
Allport, G.W. (1958). The nature of prejudice. Abridged Ed. NY: Doubleday Anchor Books. Betlehem, D.W. (1985). A Social Psychology of Prejudice. London: Croom Helm. Franzoi, S.L. (1996). Social psychology. Madison: Brown & Benchmark. Lott, B (Ed.). (1995). The social psychology of interpersonal discrimination. NY: The Guilford Press. Mcginnis, K. and Oehlberg, B. (1991). Starting out right. NY: The Institute for Peace and Justice. Stein-LaRosa,C., & Bettman, E.H. (2000). Hate hurts: How children learn and unlearn prejudice. NY: AntiDefamation League. Teaching Tolerance (1991). Starting small: Teaching tolerance in preschool and the early grades. Alabama: Southern Poverty law Center. Young-Bruehl, E. (1996). The Anatomy of Prejudice. Massachussets: Harvard University Press.
B. Periodicals
Ancis, J.R et al. (2000). Student perceptions of campus cultural climate by race. Journal of Counseling & Development, 78, 180-185.
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Gevelinger, M.E. (1997). How Catholic schools are creating a safe climate for gay and lesbian students, Educational Leadership, 55(2), 66-68. Hunt, B. (1993). What counselors need to know about counseling gay men and lesbians. Counseling and Human Development, 26(1), 7-12. Hunt, M.O. et al (2000). Color blind: The treatment of race and ethnicity in Social Psychology. Social Psychology Quarterly, 63(4), 352-364. Kistner, J., Metzler, A., Gatlin, D. & Risi, S. (1993). Classroom racial proportions and childrens peer relations: race and gender effects. Journal of Educational Psychology, 85(3), 446-451. Levine, D. (1997). Someday that might be me. Educational Leadership, 55(2), 33-35. Mallon, G. (1992) Gay and no place to go: Assessing the needs of gay and lesbian adolescents on out-ofhome care settings. Child Welfare, 71(6), 547-555. Monteith, M. & Winters, J. Why we hate. Psychology Today, 35 (3), 44-50, 87. Neville, H.A., Heppner, M.J., Louie, C.E., Brooks, L., Thompson, C.E. & Baker, C.E. (1996). The impact of multicultural training on White racial identity attitudes and therapy competencies. Professional Psychology: Research and Practice,27 (1), 83- 89. Neville, H.A., Heppner, P .P., & Wang, L. (1997). Relations among racial identity attitudes, perceived stressors and coping styles in African American College students. Journal of Counseling & Development, 75(4), 303-311. Spencer, S.J., Steele, C.M., & Quinn, D.M. (1999). Stereotype threat and womens math performance. Journal of Experimental Social Psychology, 35, 4-28. UNESCO. (1995, November). Declaration of principles on tolerance. Utsey, S. O., Ponteretto, J.G., Reynolds, A.L., & Cancelli, A.A. (2000). Racial discrimination, coping, life satisfaction, and self-esteem among African Americans. Journal of Counseling & Development, 78, 72-80.
C. Unpublished Work
Chen-Hayes, S., Chen, M. & Athar, N. (n.d.). Challenging linguicism: Action strategies for counselors and client-colleagues. (ERIC Document ED435907). Galace, J.N. (2003). The Effects of Peace Education on Prejudice Reduction. Doctoral Dissertation, College of Education, University of the Philippines, Diliman, Quezon City.
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lesson 5: we are equal! theme: challenging sexism writer: jasmin nario-galace*

introduction
Even if we already are in the new millennium, the world has remained patriarchal. Men continue to dominate in the political, economic, and social fronts. Sexism, a system of beliefs, attitudes, actions, and structures that subordinates women on the basis of their sex, (Mcginnis and Oehlberg, 1991) characterizes most relations in the various spheres of life. Sexism, like other forms of discrimination, is an example of sociocultural violence. Unfortunately, the perpetuation of gender stereotypes and discrimination begins in the home. Parents raise their girls differently from their boys. From the very beginning, men think of their status as superior in relation to women and vice-versa. In 1997, Swan & Wyer surveyed men and womens judgments of themselves along gender-stereotypic lines. Their judgments of themselves mirror societys stereotypes. Men are aware of their higher social status in relation to women and describe themselves as so, while women judge themselves the way society typecasts them, which is of lower social status relative to men. If it is in the process of socialization that such beliefs are formed and perpetuated, then it is in the process of socialization that these beliefs and practices must be corrected. This lesson will give the participants the chance to suggest ways on how sexism could be challenged.
Objectives: To explain the meaning of sexism To discuss how sexism is practiced, socialized and reinforced at home, school, play, media and other institutions of society and to assess its implications To suggest ways to challenge sexism in their own spheres of influence
Subject Area:
Social Studies, Christian Life Education, Pscyhology, Values Education
Time: Approximately 90 minutes
A variation of this lesson first appeared as a module in the Reducing Prejudice Manual, Center for Peace Education, Miriam
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lesson proper
activity: tell us your story
Begin by telling the students the following story:
Miguel and Jamie are cousins. It was Christmas Day and Miguel received a doctor set gift from his ninong. Jamie wanted to play with him. Miguel agreed but told Jamie that he was going to play doctor and Jamie would play nurse. Jamie agreed but proposed later on that she wanted a role switch: she would be the doctor and Miguel would play nurse. Miguel rolled into laughter and said Jamie, are you crazy? I am a boy. I cant be a nurse!
discussion

Ask participants if they agree with what Miguel said. Ask for their reasons. Ask the participants to share similar stories experienced at home or other places.
input
1. Review with the participants the concept of stereotype (a false or oversimplification or hasty generalization about the traits, characteristics, and behavior of an entire group of people). Tell them that Miguels comment was typical of sex-role stereotyping. This refers to misperceptions or oversimplification or false beliefs about someone based on that persons sex (Mcginnis and Oehlberg, 1991). Because of sex role stereotypes, boys are forbidden to tread what society considers as womens territory. For instance, boys are not supposed to play with dolls or cooking utensils and boys should not wear pink. Those who do are ridiculed. 2. Ask students what their understanding of sexism is. Explain afterward that sexism is a system of attitudes, actions and institutional structures that subordinates women on the basis of their sex (Mcginnis and Oehlberg, 1991). When, in our own homes, for instance, we make all the women do the household chores while men sit around, sexism exists. In job-hunting, when women are turned down on the basis of their sex and not on the basis of their ability and skills, there is sexism. 3. Ask students how language reinforces sexism. Explain afterward that there are words in the English language that are male exclusive. Ask students for some male exclusive words and list them down on the board. Some examples that may be given are: man, fisherman, human and policeman. We can be more inclusive in our language by modi-
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fying these words to include women. We can use person instead of man, humankind instead of mankind, fisherfolk instead of fisherman and police officer instead of policeman. Sexist language influences our thought patterns and may lead us to think that there is a dominant gender. A more inclusive language would reflect to people, especially to children and young adults, a worldview of sexual inclusiveness and equality. 4. Ask the participants what kinds of toys and play are identified with boys and with girls. Some examples of answers they may give are: guns, soldiers, doctors sets, robots and zoo animals for boys; dolls, stuffed toys, kitchen sets and doll house for girls. Ask them what messages these kinds of toys give to little boys and girls. Some possible answers are: Boys are supposed to be rough and tough. Violence is okay for boys. Boys are supposed to be the ones to engage in professions like the medical profession. It is important for girls to maintain their appearance, have svelte figures with long hair (like Barbie) and girls are supposed to do household chores.
Tell the students that little boys and girls internalize these subliminal messages on sex roles. It contributes to the sex role differentiation in our society.
synthesis
Remind the participants that we are all born in a world where sexist practices and ideas are already in place. Tell them that sexism is reinforced in the home, school, and other institutions of society. Inform them that the cycle of sexism may be interrupted through the reframing of consciousness and the commitment to combat sexist attitudes and practices.
Ask the participants to reflect on his/her own sexist beliefs and practices. Ask them to list ways on how they could help combat sexism in society. Ask them to share what they have listed with the larger group.
References
Mcginnis, K. and Oehlberg, B. (1991). Starting out right. NY: The Institute for Peace and Justice. Swan, S. & Wyer,Jr. R.S. (1997). Gender stereotypes and social identity: How being in the minority affects judgments of self and others. Personality and Social Psychology Bulletin, 23(12), 1265-1276.
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lesson 6: there is unity in diversity theme: peace in various religious and faith traditions writer: jasmin nario-galace
introduction
Is religion a source of conflict? Do some religious and spiritual groups plant seeds of hatred and discord? Many say that the conflicts of today are caused by religious differences. There are insinuations that some religious and spiritual traditions induce their membership to take the sword in the name of justice. It is widely known, however, that major religious and spiritual traditions teach core values that are indispensable to the building of a culture of peace. Those core values are respect for life and nonviolence. This lesson will allow participants to appreciate the teachings of various religious and faith traditions on peace and nonviolence. It will also give them an opportunity to reflect on the role that religious and spiritual groups could play in the building of a culture of peace.

To explain the teachings of various religious and faith traditions that are related to peace. To discuss the role religious and spiritual groups could play in promoting a culture of peace.
To suggest ways on how they, believers or not, could promote human solidarity and peace using religious and spiritual teachings as tools.
Subject Area:
Social Studies, Christian Life Education, Values Education
Time: Approximately 90 minutes Materials:

Notebook/papers and pen Board Markers or chalk
Equipment:
Overhead projector, when available
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lesson proper
activity: interview**
Ask the participants to interview one person on the topic of religion and peace a day or two before this session. Tell them to pose the following questions to their interviewee: 1. Do you belong to any religious or spiritual group? If so, what religious or spiritual group is this? 2. What does your religious or spiritual group teach about peace? If not a member of any religious or spiritual group, do you know of any religious or spiritual group that teaches peace? What do they teach? 3. Does your religion or faith tradition teach anything that is contrary to peace? Please explain. If you are not a member of any religious or spiritual group, do you know of any religious or spiritual group that has teachings that are contrary to peace? Please explain. 4. How can your religion or faith tradition help in promoting the culture of peace? If you are not a member of any religion, how do you think can religion help in promoting a culture of peace? How can you yourself help in the task of peace building?
**
If this session will be given to seminar participants instead of students in formal educational
settings, an on the spot interview may be conducted. Participants may be asked to leave the room for 10-15 minutes to look for a respondent. If there are a limited number of people in the area, participants may interview one another.
discussion
How do you feel about the activity? From what religious or spiritual groups do your interviewees belong? How many did not belong to any spiritual or religious group? (The facilitator writes on the board the different groups represented) What do these groups teach that are peace-related, according to your respondents? What do these groups teach that are contrary to peace, according to your respondents? What role do religious and spiritual groups play in promoting a culture of peace, according to your respondents? If your respondent is not a member of any religious or spiritual group, what role does s/ he see himself/herself play in promoting a culture of peace? What insights did you gain from the activity?
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input
Tell them that it is a reality that there are advocates of war that turn to religious and moral authorities to justify their declaration of or support for war. The Old Testament, for instance, bears stories of violence, and ancient Israelites were known to be great warriors. Apart from Judaism and Christianity, Hinduism portrays a military tradition in history where wars were fought and waged. Islam does not also exclude the use of force, if there is no other workable alternative (Ghosn, I., 2003), the way Christian leaders do.
Tell participants that religions must be a source of peaceful energy. If religions have contributed to divisions, religions have also greatly contributed to peace. Tell them that major religious and spiritual traditions teach ethical principles related to peace (see Appendix 1)
Tell participants that there are also misconceptions as to some what religions teach. These misconceptions, unfortunately, are fanned by the media and create more divisions between people. An example of a religious teaching commonly misunderstood is Islams Jihad. Jihad does not mean holy war or a declaration of war against other religions as some people want it to be understood. It means striving within to rid the self from impure tendencies or deeds. (See Appendix 2)
Tell participants that religion has a crucial role to play in these times when the world is confronted by violence of all kinds: armed conflicts, poverty, human rights violations, and human oppression. Religious and faith traditions should be used to unite people, not divide them. Since religion is very important and is considered a way of life for those who have any, religious and faith groups should emphasize teachings of respect for life and for human dignity, altruism, justice, and human solidarity.
synthesis
Say that religious and faith traditions are potent forces in the building of a culture of peace because they all teach ethical principles such as the value of life, justice and human solidarity. Emphasize the point by telling them that the golden rule is taught in world religions (see Appendix 3).
Allow them to read excerpts from the Declaration on the Role of Religion in the Promotion of a Culture of Peace (see Appendix 4). Then ask them to write in their notebook what they specifically intend to do to promote harmony between and within religions. Ask them to share what they have written to the larger group.
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closing***
Let them read (or sing if they are familiar with the tune) the following:
one God
(music and lyrics by Ervin Drake and Jimmy Shirl) Millions of stars placed in the skies by one God (or Allah) Millions of us lift up our eyes to one God So many children calling to Him (or Her) by many a different name One Father (or Allah) loving each the same. Many the ways all of us pray to one God (or Great Spirit) Many the paths winding their ways to one God (or Bathala) Brothers and sisters there are no strangers after His (Her) work is done For Your God and my God are one.
***Optional. The song or lyrics may be changed to make it more universal or to suit the participants of the session.
References
Castro, L. (1990). Toward an education for peace. Miriam College, Inc. Faculty Research Journal, 9, 1-22. Castro, L. Christian Teachings on Peace. PowerPoint Presentation given at seminars and workshops conducted by the Center for Peace Education, Miriam College. Ghosn, I.K. Islama religion of peace and justice. Teachers College, Columbia University, Tokyo, Japan, March 2003. Hanafi H. (1987). Life in peace: an Islamic perspective. Bulletin of Peace Proposals, 18(3), 433-448. Hughes, J. (1987). Bulletin of Peace Proposals, 18(3), 449-468. Holmes, R.L and Gan, B.L. (2005). Nonviolence in Theory and Practice. IL:Waveland Press, Inc. Handouts from Peace Education Centers Network Seminar on Spiritual and Ethical Foundations of Peace Education, Miriam College, Philippines, February, 2004. Jack H. ed. (1968) World Religions and World Peace. Boston: Beacon Press. UNESCO Declaration on the Role of Religion in the Promotion of a Culture of Peace, December, 1994. World Encyclopedia of Peace, Vol. IV. NY: Oceana Publications, Inc.
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lesson 7: sharing the earths resources theme: challenging economic inequity writer: loreta n. castro*
Introduction
Violence is not confined to war or armed conflict. There is what we call structural violence. Structural violence is a structure-generated harm done to humans, which may lead to extreme suffering or death. Severe poverty and global inequality are manifestations of structural violence. About 800 million people all over the world go hungry everyday according to the Global Governance Initiative Report. Nelson Mandela, known human rights activist, expressed that like slavery and apartheid, poverty is not natural. Being made by humans, poverty may also be eradicated by the work of humans. Economic equity is a value that flows from the core value of human dignity. This means that if we believe in human dignity then it follows that there should be economic equity or the equitable distribution of the wealth and resources within a society. In turn, this equitable sharing of resources is a root of peace. This lesson will give participants an increased understanding of global inequality and an opportunity to examine concepts of fairness and responsibility which underpin the value of economic equity.

To increase understanding of the inequitable distribution of resources in our world To visualize an alternative economic structure that is characterized by the values of fairness and responsibility
To give their personal resolution/commitment with regard to their own lifestyle, profession, and other involvement toward the attainment of their proposed alternative(s)
Subject Area: Economics, Social Studies Time: Approximately 90 minutes Materials:

Food/crackers, amount of which will depend on the size of the whole group. Read the exercise to understand the intent of this material.
Manila paper, marking pens, crayons
A variation of this lesson first appeared as a module in the Teacher-Training Manual on Peace Education, Center for Peace Education, Miriam College
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Equipment: Optional: Overhead projector
lesson proper
activity: Why do you have more than I do?
Before the session, divide the food/crackers according to this proportion: 1/2 cracker each for 20% of the group, to represent 1.2 billion of the worlds 6 billion people who live on less than $1 a day 1 cracker each for 30% of the group to represent the 1.6 billion who live on less than $2 a day 2 crackers each for the next 30% of the group 30 crackers each for 20% of the group, whose average income is more than 70 times the average income of the poorest.
1.
Distribute the food/crackers according to the proportion determined earlier. Let the groups stay in separate corners of the room . a. Explain to the participants that the varying amount of food/crackers represent the distribution of food and other resources in the world. b. Remind the group that the resources they possess affect their capacity to satisfy their needs (e.g., food, basic education, health care, housing) and wants (e.g., higher education, car, television, computer, toys, etc.) c. Remind also that this situation of maldistribution is present in many countries. For example, there are elite minorities and poor majorities in many South countries.
2.
Ask each of the four groups to talk about their feelings about the amount of food they got. Ask the participants to try to imagine the perspective of the group they belong to. What are their thoughts and feelings about the whole situation? (Other discussion questions are found below.)
3.
Then ask them to create a plan for the fair distribution of wealth and resources in the global level and in the national level. Let the spokesperson of each group explain to the others their plans. (Possible elements: New International Economic Order/fair trade, a lifting of WTO pres-
sures being put on developing countries for further trade liberalization, more development aid from wealthier nations, debt relief/cancellation reduced military expenditure and reduced consumption, a simple lifestyle for the affluent. National Level Progressive taxation, genuine land
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reform, labor bargaining, reduced military expenditures, good governance) (A variation to this is the presentation of the plan using the Gallery Viewing technique where the group reports are posted on the wall.)
discussion
Use the following questions to have a productive discussion:

How did you feel about the way in which the crackers were distributed? How would you compare this global situation to the situation in our own country? What do you think are the reasons for this situation? Should the affluent be concerned about the situation of the poor? For what reasons? What are some actions that the poor can do to improve their own situation? Do you think there should be a redistribution of wealth in our world? In our country? Why?
input
Present more data on global inequality and poverty. UNDPs Human Development Report (HDR), an annual publication, usually includes updated data on the topic. Data on Philippine poverty and economic inequality may be obtained, on the other hand, from the Philippine Human Development Report published by the UP School of Economics. According to the latter, among the provinces with the highest income poverty incidence are Sulu (92%), Tawi-Tawi (95.3%) and Basilan (63%). (You can relate this to the fragility of peace in the area.) Approximately 40% of Filipinos live below the poverty line. (See recent HDRs.)
Ask the participants to offer their proposals for change in the context of fairness and responsibility.
Ask the participants to write in their journal their personal resolution/commitment referring to their own lifestyle, and other opportunities fior social involvement and advocacy.
References:
Khor, Martin (2000). Globalization and the South. Penang: Third World Network. Philippine Development Indicators, a handout from the launching of the Philippine Human Development Report, 2000. Human Development Report. 1999 and 2003. New York: UNDP . World Development Report 2000/2001: Attacking Poverty. Washington, D.C.
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lesson 8: values in the UN millennium declaration theme: global solidarity/interdependence writer: rene c. romero*
introduction
The world now faces many challenges that threaten peace and security. For one, the September 11 attack and the consequent attacks on Afghanistan and Iraq changed the global security structure. The war on terrorism has reinforced the ideology of militarism. More than ever, nations are allocating huge amounts for national security. Divisions along ethnic, racial, and religious lines have also never been more pronounced. Increased insecurity is felt by the worlds people. This insecurity is compounded by the widening gulf between rich and poor and by acute environmental scarcities seen and felt in many corners of the world. Effective peace making and peace building must make use of strategies that address the causes of divisions in society. This lesson will help participants appreciate the values and principles necessary to live in a world with peace and genuine security.
Objectives/Purposes: To be familiar with the values and principles contained in a landmark document, the UN Millennium Declaration To affirm these values and principles contained in the document To identify concrete measures by which these values and principles could be realized in the local context
Subject Area: Social Studies Materials: Information Sheet 1- United Nations Millennium Declaration
lesson proper
activity 1: reading the signs of the times
Facilitator engages the participants in reading the signs of the times by asking them to identify some global and national realities and trends. These realities and trends inlcude:
Rene C. Romero is Professor at the Philippine Normal University, Manila.
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New threats to human security as an aftermath of September 11, 2001, bombing in the US and the Oct 12 bombing in Bali, Indonesia
Fall of the Berlin Wall and the disintegration of USSR indicating the end of the Cold War and the beginning of US hegemony
The rise of global economic organization WTO and regional organizations e.g. APEC, ASEAN and EC

Global health problems, e.g., spread of AIDS, SARS, bird flu, drug addiction The rise of new information and communication technology e.g., computer, Internet, websites, and rapid expansion of communication networks
Environmental degradation, e.g., ozone layer depletion, desertification, global warming (El Nino phenomenon), air pollution, deforestation
Extreme intolerance in the form of xenophobia, sexism, racism, religious and ethnic conflict, bigotry, fundamentalism, and fanaticism

Asian financial crisis of 1997-1998 and its social repercussions The triumph of freedom (from authoritarian rule to democracy) in Eastern Europe, Southeast Asia, including some Latin American countries like Chile
Economic globalization and the dangerous polarization between the impoverished South and the affluent North
Corporate scandals in the US, e.g., Enron
activity 2
Using a continuum of 1, referring to extremely pessimistic, to 7, referring to extremely optimistic, facilitator asks the participants to indicate their feelings about the existing global and national trends and realities,
Facilitator draws out the reasons for their ratings.
input
Facilitator invites participants to read the UN Document
discussion
Facilitator discusses the document with the participants using the following guide questions: a. Is there general agreement on the basic values and principles contained in the millennium document? What are these? b. Are these values and principles contained in the document time and context specific or culture bound?
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information sheet 1 united nations millennium declaration

Values and principles: a. We, heads of State and Government, have gathered at United Nations Headquarters in New York from 6 to 8 September 2000, at the dawn of a new Millennium, to reaffirm our faith in the Organization and its Charter as indispensable foundations of a more peaceful, prosperous and just world. b. We recognize that, in addition to our separate responsibilities to our individual societies, we have a collective responsibility to uphold the principles of human dignity, equality and equity at the global level. As leaders, we have a duty therefore to all the worlds people, especially the most vulnerable and, in particular, the children of the world, to whom the future belongs. c. We reaffirm our commitment to the purposes and principles of the Charter of the United Nations, which have proved timeless and universal. Indeed, their relevance and capacity to inspire have increased, as nations and peoples have become increasingly connected and interdependent. d. We are determined to establish a just and lasting peace all over the world in accordance with the objectives and principles of the Charter. We rededicate ourselves to support all efforts to uphold the sovereign equality of all States, respect for their territorial integrity and political independence, resolution of disputes by peaceful means and in conformity with the principles of justice and international law, the right to self-determination of peoples, which remain under colonial domination and foreign occupation, non-interference in the internal affairs of States, respect for human rights and fundamental freedoms, respect for the equal rights of all without distinction to race, sex, language or religion and international cooperation in solving international problems of an economic, social, cultural or humanitarian character. e. We consider certain fundamental values essential to international relations in the twenty-first century. These include: Freedom reedom. Men and women have the right to live their lives and raise their children in dignity, free from hunger and from fear of violence, oppression or injustice. Democratic and participatory governance based on the will of the people best assures these rights. Equality Equality. No individual and no nation must be denied the opportunity to benefit from development. The equal right and opportunities of women and men must be assured. Solidarity Solidarity. Global challenges must be managed in a way that distributes the costs and burdens fairly in accordance with basic principles of equality and social justice. Those who suffer or who benefit least deserve help from those who benefit most. Tolerance olerance. Human beings must respect one another, in all their diversity of belief, culture and language. Differences within and between societies should be neither feared nor repressed, but cherished as a precious asset of humanity. A culture of peace and dialogue among all civilizations should be actively promoted. Respect for Nature Nature. Prudence must be shown in the management of all living species and
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natural resources, in accordance with the precepts of sustainable development. Only this way can the immeasurable riches provided to us by nature be preserved and passed on to our descendants. The current unsustainable patterns of production and consumption must be changed in the interest of our future welfare and that of our descendants. Shared responsibility responsibility. Responsibility for managing worldwide economic and social development, as well as threats to international peace and security, must be shared among the nations of the world and should be exercised multilaterally. As the most universal and most representative organization in the word, the United Nations must play the central role.
c.
Which of these fundamental values and principles listed in the document would the Southeast Asian citizens have ease or difficulty internalizing? Why is this so? Explain.
activity 3
Facilitator invites participants to review the document. This time, as they read it, they will be instructed to place a + sign next to the statement that they strongly agree with and a - sign next to the statement that they strongly disagree with.

Participants share their ratings within a small group. Facilitator gathers what seems to be emerging as general agreements of the class.
Based on what has surfaced in Step 9, the participants will come up with their own group declaration. Common points must be agreed upon and a core group will be assigned to work on the final draft. This will be approved by the class and duly signed by everyone.
Participants arrive at specific measures by which their own declaration could be actualized in their local community.
A commitment ceremony or ritual could be conducted to cap this process.
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beginning a peace education program
P
consider the following:

eace education is an important component in the overall effort to transform the way people think, feel, and act. Hence,
peace education efforts should be strengthened and expanded so that we can build a critical mass of people who will reject war and violence and will advance a culture of peace. Those who are contemplating on establishing a peace education program may want to
Form a core team of committed individuals enthusiastic to the cause of peace. Train your core team on basic peace concepts, issues and themes. Get the administrator of your school or organization to support your program. Institutional support is always valuable.
Tap volunteer humanpower if resources are inadequate. There are many who are willing to do something for a good cause.
Seek growth opportunities for the development of human resources. Find peace-related seminars or workshops to attend
Partner and link with kindred groups and organizations. You get to exchange information as well as materials with partners. You can also collaborate on projects together.
Work to have a physical center with even minimal but well-motivated staff. An organizational structure will enable the peace education initiatives to flourish and be more focused.
How do you educate for peace? A survey of selected institutions in Metro Manila revealed that various peace education initiatives are being done. You may want to try initiating the same in your own institution or organization:
Offer a separate peace-focused course. Some schools offer it as a Grade 7 Social Studies course; others as a core subject for undergraduates or as a major subject in the undergraduate and graduate levels.
Integrate peace education in existing courses or programs or offer it as an elective.
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Produce modules and training/teaching materials on peace education. Conduct research on peace matters such as documentation studies, impact assessment, case studies, and others.

Conduct peace-education training among various groups. Advocate peace issues. Participate in political activities and mass actions in support of peace issues. Organize conferences and peace camps.
If you are from a formal educational institution, you may want to consider using a total school approach. An example of this approach is shown in a diagram below which was conceptualized by the Center for Peace Education of Miriam College and was adopted as goal of the school:
A Total School Approach as the Goal
Peace-oriented Curriculum Content Cooperative/Dialogical Teaching-Learning Methods VISION and MISSION Co-curricular Program
Peace Action/Activities of Social Concern
Participative structures and caring relationships
Peace-related materials Enrichment Program for Staff on Peace and Conflict REsolution
APPENDICES
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You may also want to declare your school or institution a Zone of Peace. In your declaration, state what peace means to you, explain your vision of peace, and describe how you intend to carry out the work of peace making and peace building in your group and in your spheres of influence. Here is an example of such a declaration:
zone of peace declaration of a school

We believe that God had called us to be peace builders. We also believe that peace means the absence of violence as well as the presence of loving and just relationships among humans and between humans and the rest of Creation. Inspired by this belief, we commit to carry out in our school the love and example of Jesus and Mary by striving for peace within ourselves and seeking to be peace builders in our daily lives by fostering caring relationships among ourselves and with Mother Earth by perserving in our efforts to look for creative and constructive ways of solving conflicts by pursuing cooperative rather than aggressively competitive activities by living simply so we do not deprive others, including those yet to be born, of their means to live with human dignity by actively engaging in peace action and activities of social concern We trust that God, who gave us the grace to make this declaration, will grant us also the grace to fulfill our commitment.
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appendix 1 the seville statement on violence

Main Points
1.
It is scientifically incorrect to say that we have inherited a tendency to make war from our animal ancestors. Very few species fight among themselves and none use weapons. Warfare is a human invention.
2.
It is scientifically incorrect to say that human genes produce violent behavior. They provide the potential for behavior but how a person actually acts depends on how s/he was raised.
3.
It is scientifically incorrect to say that humans have a violent brain. We have the potential to act violently, but whether we do or not is shaped by how we were socialized or brought up.
4.
It is scientifically incorrect to say that war is caused by instinct. Violent behaviors associated with war are not in-born but something humans have learned.
appendix 2
the story of rahamina
Rahamina was a Muslim woman who decided to go to Manila to look for a job. She was a graduate of a prestigious university in Zamboanga City and had impressive academic credentials. Unfortunately, every employer turned down her application. In the last office that she went to, she overheard two employees talking in the rest room. Did you see the Muslim applying for a job? Yes, the other replied. Does she ever expect to get hired? I dont think our company would ever hire a Muslim. I know. Thats why I was wondering why she had the nerve. I mean, you know, I dont think our customers would feel comfortable seeing Muslims around. Yah, I dont think it will do our company good. Oo nga, baka sabihin, na-infiltrate na tayo ng terorista.
APPENDICES
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appendix 3
Hoy, sobra ka! Rahamina was dumbfounded. She opened her restroom door only when the employees conversing had left the place. Another employee who realized that she overheard the conversation explained, You cant blame them for saying that. Its just that there is some kind of fear and discomfort for people your kind. Im sorry.
appendix 4
the story of mario
Mario was a new freshman student in an exclusive school for boys in Quezon City. He attended elementary school in the province where he graduated salutatorian and best in conduct. On his first day in his new school, Mario constantly recited in class even if his accent was different from the rest of the class. Teachers praised him for his good answers and respectful behavior. This did not sit well with some of his classmates. Mario became the subject of ridicule. They imitated his accent. Yis, maam, dat es kurik. They called him names like syano, sipsip and jologs and kicked his chair or his things whenever the teachers were not looking. The name calling, teasing, and hitting became a daily phenomenon. As a result, Mario stopped talking in class to avoid further ridicule. He became very lonely and dreaded going to school. He lost his self-confidence and sunny disposition. No wonder then, that at the end of the quarter, he received failing grades in some subjects, to his parents surprise and dismay.
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appendix 5
some peace-related teachings of some religious and faith traditions
1. Solidarity
Christian teaching: People are called to be a community of simplicity and sharing (Acts 4:32)
Islam: Gods creatures are his family and he is most beloved of God who does real good to the members of Gods family (Jack, 1968) Say ye, we believe in God and the revelation given to us, and to Abraham, Ismail, Issac, Jacob and the Tribes, sands that given to Moses and Jesus and that given to Prophets from their Lord: We make no difference between one and another of them: and we bow to God. (Quran II.136)
Buddhism: Everything is totally interconnected and interrelated. Buddhism emphasizes harmonious relationshipsand unity of life, humanity, and the planet. (Lecture of K. Matsui)
2.
Nonviolence/Value of Life
Buddhism: ..with a limitless spirit must one cherish all living things (from the Lotus Sutra) Everyone is born with a Buddha nature so no one has the right to take the life of another. (Lecture by K. Matsui) Everyone loves life as you do. Therefore do not kill or cause to kill. (from the Dhammapada) Him I call a Brahmin who has put weapons and renounced violence toward all creatures. He neither kills nor helps others to kill.
Islam: And if anyone saved a life, it would be as if he saved the life of the whole people. (The Quran, 5:32)
APPENDICES
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Christianity: I will break bow and sword and weapons of war and sweep them off the earth, so that all the living creatures may lie down without fear. (Hosea 2:20) They shall beat their swords into ploughsharesone nation shall not raise the sword against another nor shall they train for war again (Isaiah 2:4) Put back your sword where it belongs. Those who use the sword are sooner or later destroyed by it. (Matthew 26:51-52)
Taoism: Weapons are instruments of evil, not the instruments of a good ruler. (From the Way of Lao Tzu)
3.
Human Dignity
Buddhism: Let no one by anger or hate wish evil for another. (From the Lotus Sutra)
Islam: The most perfect of the believers in faith is the best of them in moral excellence, and the best of you are the kindest to your wives. (The Prophets Hadith)
4.
Justice and Fairness
Christianity: Peace and justice shall kiss. (Palm 85:11) Justice will bring about peace, right will produce calm and security. (Isaiah 32: 17) The earth is the Lords and thus is meant for all. (Psalm 24:1, Leviticus 25) God has love for the economically poor and would like their hunger to be filled. (Luke 1:4653, 6:20-25)
Buddhism: Hunger is a threat to life and a problem caused by unequal economic and power structures. (Hughes 1987)
Islam: Injustice is the primary cause of war. Peace is destroyed by invisible wars such as poverty,
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discrimination, and exploitation (Hanafi, 1987)
5.
Love, Compassion, and Reconciliation
Buddhism: Love the world in its entiretyabove, below, and all around without limitation. (from the Lotus Sutra)
Christianity: Love your enemies, do good to those who hate you. (Matthew 5:43-44) If your enemy is hungry, feed him; if he thirsts, give him to drink be not overcome by evil but overcome evil with good. (Romans 12:17-21)
appendix 6
what the Jihad is not

It is not a declaration of war against other religions. It does not mean war against Jews and Christians. It does not mean holy war. Holy war was coined in Europe during the Crusades that meant the war against Muslims.
what the Jihad is not

It means effort of the individual Muslim to realize Gods sovereignty within his/her inner conscience. It means patience under persecution and perseverance in achieving a higher moral standard. It means striving to rid the self from debased actions and inclinations.
Source Ghosn, I.K. Islama religion of peace and justice. Teachers College, Columbia University, Tokyo, Japan, March 2003.
APPENDICES
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appendix 7
The Golden Rule in the World Religions
Religion or Faith Tradition
Hinduism Jainism Chinese Religion Buddhism
The Golden Rule

This is the sum of duty do nothing to others which could cause you pain if done to you, (Mahabharata XIII 114.8) A person should treat all creatures as he himself would be treated. (Sutrakritanga 1.11.33) Do not do to others what you do not want them to do to you. (Confucius, analects 15:23) A state that is not pleasant or delightful must be so for him also; and a state which is not pleasant or delightful for me, how could I inflict that on another? (Samyuta Nikaya V, 353.35-354.2) Do not do to others what you would not want them to do to you. (Rabbi Hillel, Shabbat 31a) In everything, do to others as you would have them do to you. (Matthew 7:12; Luke 6:31) No one of you is a believer until he desires for his brother that which he desires for himself. (40 Hadith-sayings of Muhammad-of-anNawawi 13)
Judaism Christianity Islam
Source: Handouts from Peace Education Centers Network Seminar on Spiritual and Ethical Foundations of Peace Education, Miriam College, Philippines, February, 2004.
appendix 8
excerpts from the declaration on the role of religion in the promotion of a culture of peace
We, participants in the meeting, The Contribution by Religions to the Culture of Peace, organized by UNESCO and the Centre UNESCO de Catalunya, which took place in Barcelona from 12 to18 December, 1994,
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Deeply concerned with the present situation of the world, such as increasing armed conflicts and violence, poverty, social injustice, and structures of oppression; Recognizing that religion is important in human life; Declare: Unless we recognize pluralism and respect diversity, no peace is possible. We strive for harmony, which is at the very core of peace. Religions have contributed to the peace of the world, but they have also led to division, hatred, and war. Religious people have too often betrayed the high ideals they themselves have preached. We feel obliged to call for sincere acts of repentance and mutual forgiveness, both personally and collectively, to one another, to humanity in general, and to Earth and all living beings.
COMMITMENT
We commit ourselves to resolve or transform conflicts without using violence, and to prevent them through education and the pursuit of justice. We commit ourselves to work towards a reduction in the scandalous economic differences between human groups and other forms of violence and threats to peace, such as waste of resources, extreme poverty, racism, all types of terrorism, lack of caring, corruption, and crime. We commit ourselves to overcome all forms of discrimination, colonialism, exploitation, and domination and to promote institutions based on shared responsibility and participation. Human rights, including religious freedom and the rights of minorities, must be respected. We commit ourselves to a civil society, which respects environmental and social justice. We commit ourselves to work towards a world without weapons and to dismantle the industry of war.
RELIGIOUS RESPONSIBILITY
Religions must be a source of helpful energy. We should distinguish fanaticism from religious zeal. We disown killing in the name of religion. We will promote dialogue and harmony between and within religions, recognizing and respecting the search for truth and wisdom that is outside our religion. We will establish dialogue with all
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annexes
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annex 1: list of key informants

Assumption College
Marietta Biliran-Bulawan, Director, Center for Corporate Plans, Research and Development Lourdes Yogore, Former Dept Head, Education Dept., currently the Registrar

Helen Amante, Chair, Social Studies Dept., Grade School Cristina Montiel, OIC, Psychology Dept. and Former Research Consultant, Ateneo Center for Social Policy and Public Affairs Josephine Perez, Faculty, Psychology Dept. Amihan Perez, Program Manager, Communication and Advocacy, Ateneo Center for Social Policy and Public Affairs

Marco Gutang, Executive Secretary, A. C. Palanca Peace Program , and Faculty, Peace Education
De La Salle University
Rosemarie Salazar-Clemena, Former Dean of the College of Education, currently Vice President for Academic Affairs, College of St. Benilde Madelene Sta. Maria, Chair, Psychology Dept. Lourdes Melegrito, Director, Center for Social Concern and Action
Miriam College
Loreta N. Castro, Director, Center for Peace Education, and Faculty, Peace Studies and Peace Education courses Jasmin N. Galace, Associate Director, Center for Peace Education, and Faculty, Peace Studies and Peace Education courses

Rene Romero, Presidential Assistant for Special Projects, and Faculty, Peace and Global Values course
annexes

Maria Serena Diokno, Former Head of the Peace, Democratization, and Human Rights Program of the UP-CIDS, currently the Vice-President for Academic Affairs Miriam Ferrer, Former Head of the Peace, Democratization, and Human Rights Program of the UPCIDS, and Faculty, Political Science Dept.
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annex 2: interview guide

1. Brief background when and how did the interest in peace education begin in your institution? 2. Nature of peace education being done Formal courses/subjects? Teacher-training? Research and publications? Advocacy Center? Other forms/modes? 3. What are your goals relative to no. 2? 4. What helping factors are enabling you to achieve your goals? 5. What are the challenges or difficulties that you met or are currently facing? 6. How did you address or are responding to said challenges? 7. Do you have some information available re the impact / evaluation of your work?
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annex 3
Dear student, I am writing to seek your help in a study regarding the impact of your course/subject, Peace Education/Peace Studies. Please reply to the questions below as seriously and comprehensively as you can. You can use the back of the paper in case you need more space. Thank you very much for your cooperation. Loreta N. Castro Director, Center for Peace Education Miriam College, Quezon City Personal Information School: _____________________________________________________ Title of Course/Subject: ________________________________________ Your Age: __________ Check please: Male______ Female ______
1. What topics within the course/subject did you find most useful or relevant? 2. What activities used in this course/subject did you find most effective? 3. a. After taking this course/subject, do you find that your attitude regarding armed conflict and war has changed? Yes: _____ b. c. 4. a. If yes, in what way? If no, can you share why? No: _____
annexes
After taking this course/subject, do you find any change in your attitude and behavior towards people who are different from you in terms of religion, culture, etc? Yes: _____ No: _____
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LEARNING EXPERIENCES STUDY IN CIVIL-SOCIETY PEACE BUILDING VOLUME 4

b. c. If yes, what is this change? If no, can you share why?
5. After taking this course/subject, what in your view is the connection between poverty and hunger on one hand, and armed conflict/ violence on the other? 6. a. After taking this course/subject, what specific actions do you intend to take as an individual and/ or as a member of a group that you believe will contribute to peace in our country? b. If you have already taken a specific action, please indicate it at the back of this sheet.
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annex 4
March 2, 2004 Dear FDP Students, The Center for Peace Education (CPE) aims to evaluate its Conflict Resolution Program. Hence, may I request you to answer the following questions as thoroughly as you can? Thank you very much. Jasmin Nario-Galace Center for Peace Education Miriam College 1. After the session on Conflict Resolution given by the CPE to FDP students, has your attitude towards resolving conflicts changed? _____ Yes If yes, please indicate how it has changed. _________________________________________________________________________________________ _________________________________________________________________________________________ _________________________________________________________________________________________ _____ No
If no, please explain why there was no change. _________________________________________________________________________________________
annexes
_________________________________________________________________________________________ _________________________________________________________________________________________
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2. After the session on Conflict Resolution, what specific actions have you taken to resolve your conflicts nonviolently? _________________________________________________________________________________________ _________________________________________________________________________________________ _________________________________________________________________________________________
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annex 5
March 4, 2004 Dear Peer Mediator, How are you? Are you are able to practice your skills in mediation? We, at the Center for Peace Education, wish to have an idea of your peer mediation work. Hence, may we request you to answer the following questions: 1. After the Peer Mediation training, were you convinced that mediation is an effective strategy to solve conflicts peacefully? _____Yes If no, please explain your answer. _________________________________________________________________________________________ 2. Did you ever have the opportunity to practice your mediation skills? _____Yes _____No _____No
If yes, how many times have you done peer mediation? _________ 3. Were the parties in conflict able to come to an agreement? _____Yes If yes, what do you think was the reason? ________________________________________________________________________________________________________________________ If no, what do you think was the reason? ________________________________________________________________________________________________________________________ _____No
annexes
Thank you very much. Sincerely,
Jasmin Nario-Galace Center for Peace Education Miriam College
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annex 6: topics, grade 7 araling panlipunan, miriam college grade school

First Quarter
I. Mga Antas at Kahulugan ng Kapayapaan A. Kapayapaan sa Personal na Antas B. Kapayapaan sa Sekular na Antas C. Kapayapaan ayon sa mga pangunahing relihiyon 1. Kristyanismo 2. Budismo 3. Hinduismo 4. Islam 5. Confucianismo II. Mga Bayani ng Kapayapaan A. Mohandas K. Gandhi B. Martin Luther King Jr. C. Mother Teresa D. Aung San Suu Kyi E. Jose Rizal
Second Quarter
I. Paglutas ng Di-Pagkakasundo A. Mga Katangian at Hakbang Tungo sa Resolusyon B. Kahalagahan ng Komunikasyon C. Mga Di Pagkakasundo sa Kasaysayan ng Pilipinas 1. Labanan sa Mactan 2. Labanang Kristyano at Muslim 3. Tunggaliang Magdalo at Magdiwang 4. EDSA 1 at 2 II. Militarisasyon A. Kahulugan B. Base Denials C. Sanhi at Epekto D. Mga Kasong Pag-aaralan
Third Quarter
I. Digmaan A. Uri 1. Sibil 2. Panrehiyon
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3. Pandaigdig B. Mga Sanhi at Epekto II. Mga Kasong Pag - aaralan A. World War I B. World War II C. Arab Israeli Conflict D. Vietnam War E. Korean War F. Iran Iraq War G. Gulf War H. War on Terrorism
Fourth Quarter
I. Katarungang Panlipunan A. Mula sa Saligang Batas B. Mga Halimbawang Sitwasyon II. Karapatang Pantao A. Mga Uri B. United Nations Declaration on Human Rights C. Artikulo III ng Konstitusyon D. Karapatan ng mga Bata E. Karapatan ng mga Kababaihan 1. Mga Isyung Pangkasarian III. Paggawa ng proyekto na nakakatulong sa pagpapalaganap ng kapayapaan sa daigdig A. Pagbuo ng Proposal B. Paggawa ng Proposal C. Pagpapatupad ng Proposal
ANNEXES
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annex 7
INTERNATIONAL STUDIES DEPARTMENT Miriam College First Semester 2003-2004
IS 1115: Peace Studies (3 units) Course Description
Loreta N. Castro
This is an interdisciplinary course that serves as an introduction to peace ideas and movements, the theory and practice of nonviolent action, and alternative approaches to conflict and change. Objectives By the end of the course, the student should be able to: 1. draw helpful insights from a study of selected cases of non-violent movements, events and groups; 2. analyze selected contemporary peace issues and problems in the intranational and international levels; 3. identify some of the constructive and non-violent ways in which conflicts and peace problems may be resolved; 4. imagine a preferred future including alternative structures and values they would like to have in said preferred future; 5. express concern and respect for the value of life and other ethical principles related to peace; 6. demonstrate some conflict resolution skills; and 7. prepare a plan of action focusing on ones own possible contribution toward the promotion of peace
Week/Date June 17
Topic Course Overview. Reading the Signs of the Times Holistic Understanding of Peace and Violence
Strategy/ Methodology Discussion, Visualization
Skills Analysis, Reflection, Imagination Holistic thinking Group-building,
Values Positive vision, Future orientation Holism, Cooperation Creativity
June 19
Class discussion, group work on peace symbol
Student Output Ss views about the course, Ss views about the present and the future A peace symbol /logo based on a holistic understanding of peace
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Week/Date June 24 June 26 Topic Mass of the Holy Spirit and Deans Assembly Ethical and Spiritual Perspectives Related to Peace Christian Teachings On Peace Roots of Peace and Roots of Conflict Mahatma Gandhi: Case Study on Nonviolence I Significant Learnings on NV Case Study I Strategy/ Methodology Skills Values Student Output
Discussion Song analysis Discussion
Reflection, Critical thinking Reflection, Analysis Critical thinking and analysis Analysis, Conflict resolution Reflection, Analysis, NV Conflict resolution Analysis, NV Conflict Resolution Reflection, Analysis, NV Conflict resolution
July 1
Respect and unity of all life, Human solidarity, Justice Love, Compassion, Non-retaliation, Justice Global and ecological concern, Justice, etc. Nonviolence, Positive Vision, Justice, Love as social ethic* Same as *
Ss expression of change(s) in their perspectives Ss' selfassessment as a Christian (if Christian) Ss own analysis and reactions Reflection on Gandhian Principles Ss expression of significant learnings from Gandhis life and campaign Reflection on Martin L. Kings principles Ss expression of significant learnings from ML Kings struggle
July 3
Discussion Film showing
July 8 & 10 July 15
Discussion
July 17
Martin L. King Jr: Case Study on NV II Significant Learnings on NV Case Study II
Documentary presentation Discussion
Same as * Same as *
July 22 July 24 July 29, 31 August 5, 7 Test Independent research time for Students Teacher will be in Korea for a UNESCOAPCEIU Workshop and the International Inst. On Peace Education EDSA Revolt: Case Study on NV III
August 12
Documentary presentation
Analysis, NV Conflict resolution
Same as *
August 14
Significant Learnings on NV Case Study III
Discussion
Reflection, Analysis, NV Conflict resolution
Same as *
Individual report on the Significance of the EDSA Revolt of 1986 Ss expression of significant learnings from the EDSA People Power revolt
ANNEXES
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Week/Date August 21 August 26
Topic Toward the Abolition of War/Costs of War Disarmament: Peace Issue I Conflict Prevention: Peace Issue II Core Course week: Ss will attend College-wide activities Human Rights: Peace Issue III Democratization: Peace Issue IV Human, common and Comprehensive Security: Peace Issue V Preparations for the IDP Exhibit and Talk International Day of Peace Exhibit Conflict Resolution Mini Workshop (Half-day) Synthesis
Strategy/ Methodology
Skills Reflection, Analysis, NV Conflict resolution Critical thinking and Analysis Critical thinking and analysis, Oral communication
Values
Student Output
Ss presentation, Discussion, T. Synthesis Ss presentation, Discussion, T. Synthesis
August 28
Nonviolence Positive vision, Social responsibility Nonviolence Positive vision, Social responsibility
Oral presentation of one group; evaluation by the rest ** Same as **
Sept. 2
Sept. 9 Sept. 11
Ss presentation, discussion, T. Synthesis Ss presentation, Discussion T. Synthesis Guest speakers. discussion
Critical thinking and analysis, Oral communication Critical thinking and analysis, Oral communication Holistic thinking, Analysis, Oral communication
Respect for human dignity Democratic participation Human Solidarity, Global and ecological concern
Same as ** Same as ** Same as **
Sept. 16
Sept. 18
Sept. 23
Peace Exhibit and possibly resource person Discussion, roleplaying Discussion, Encouraging action
Group-building organizing, creativity Problem solving, Communication, Empathy, Anger management Holistic and critical thinking
Sept. 25 or 29 Sept. 30
Cooperation, Positive vision, Social responsibility Nonviolence, Cooperation, Tolerance, Respect Interdependence, Unity, and Social responsibility, other peace values
Ss reactions to the exhibit and talk Ss demonstration of their CR skills in the practicum Ss expression re: the courses over all impact and the connections that they see within the field and with other fields
October 2
Final Exam
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annex 8
VED 204 EDUCATION FOR PEACE MIRIAM COLLEGE Dr. Jasmin Nario-Galace Second Semester 2003-2004
________________________________________________________________________________________ I. Rationale for the Course The value of peace has been reaffirmed time and again as one which should be promoted through education. This has been expressed by the United Nations and other international groups, as well as by our own Department of Education whose Values Development Framework indicate peace as a core value. Indeed, peacebuilding is a central substantive concern for all as the world is currently besieged by conflict and violence in various forms. II. Course Description This course will provide the students with the awareness, concern, and skills that will help promote peacebuilding in the family, community, nation, and in the world, particularly through education. III. Course Objectives By the end of the course, the student should be able to: 1. appreciate the building of a culture of peace as an ethical and practical alternative; 2. analyze selected contemporary peace issues and problems in the intranational and international levels; 3. identify some of the constructive and non-violent ways in which conflicts and peace problems may be resolved; 4. express concern and respect for the value of life and other ethical principles related to peace; 5. exhibit some personal and social skills necessary to live cooperatively with others and to behave in caring ways;
annexes
6. understand the content of peace education and its teaching and learning strategies; and 7. produce and present a lesson plan that will show integration of peace ideas and values. IV. Content Outline A. Introduction
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1. The rationale for and overview of the course 2. Reading the signs of the times B. Holistic understanding of peace and violence 1. Early definition and comprehensive concept of peace 2. Typology of violence 3. The question of human nature and violence C. Ethical and spiritual perspectives 1. Ethical principles related to peace 2. Peace and global spirituality D. Roots of Peace and Roots of Conflict E. Case Studies of selected peace and non-violent movements, events 1. M.K. Gandhi, satyagraha, and his nonviolent non-cooperation 2. M.L. King Jr. and his civil rights campaign 3. The EDSA revolt of 1986 F. Peace issues (Based mainly on the 1999 Hague appeal for Peace Agenda) 1. Disarmament 2. Conflict Prevention and Transformation 3. Human Rights 4. Democratization 5. Equitable and Sustainable Development G. Nonviolent Social Change H. Conflict Resolution Methods and Skills I. The Rationale and Content of Peace Education J. Peaceful Teaching and Learning Strategies/The Attributes of a Teacher of Peace K. Integration V. Requirements Readings and active participation in all class activities A. A final exam. B. A lesson plan to be presented in class C. Three reflection papers (approximately 3-5 pages). Details will be discussed in class.
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annex 9
ATENEO GRADE SCHOOL ARALING PANLIPUNAN, IKAPITONG BAITANG TUNGO SA ISANG MAPAYAPANG MUNDO - EDUKASYONG PANGKAPAYAPAAN
YUNIT I KAHULUGAN NG KAPAYAPAAN A. KAPAYAPAAN AT KARAHASAN B. ANTAS C. PERSONAL NA KAPAYAPAAN D. KAPAYAPAAN AYON SA IBAT IBANG RELIHIYON YUNIT II SALUNGATAN KAHULUGAN, DAHILAN AT KALUTASAN A. KAHULUGAN NG SALUNGATAN B. MGA DAHILAN NG SALUNGATAN C. MGA PAMAMARAANG GINAGAMIT SA PAGLUTAS NG SALUNGATAN D. MGA KASANAYAN SA PAGLUTAS NG SALUNGATAN E. MGA BAYANI NG KAPAYAPAAN Mahatma Gandhi Martin Luther King, Jr. St. Francis of Assissi Mother Teresa At iba pang nagpalaganap sa kapayapaan YUNIT III MGA HADLANG SA PAGKAKAROON NG KAPAYAPAAN A. Digmaan: Sinaunang Kasaysayan WW I WW II Ideolohiya
annexes
Militarismo Terorismo Bakit ito hadlang sa pagkakaroon ng kapayapaan (ano ang papel mo?)
105

A. Paglabag sa Karapatang Pantao Bata Kababaihan Pangkalahatan Bakit ito hadlang sa kapayapaan?(Ano ang papel mo?) B. Karahasan sa Kalikasan Mga uri ng pag-aabuso sa kalikasan Bakit ito hadlang sa kapayapaan?(Ano Ang Papel mo?) C. Karahasan sa Mass Media Mga anyo ng mass media include computer technology Cycle of violence how will you break the cycle Kabilang mukha ng telebisyon Bakit ito hadlang sa kapayapaan?(Ano ang papel mo?) D. Kahirapan YUNIT IV TUNGO SA MAPAYAPANG MUNDO Peace at Work Kahulugan ng Kapayapaan Paano tayo magkakaroon ng mataas na kamalayan sa pangangalaga sa kalikasan? Mga Ahensya ng Tumutulong sa Pagkakaroon ng Kapayapaan United Nations Public/Private Institutions NGOs Paano nakatutugon ang mga kabataan sa kasalukuyang hamon ng kapayapaan? Sa pamilya Sa kaibigan Sa barkada Sa komunidad Ang pangarap kong Mundo
106 | A N N E X E S
annex 10
PEACE EDUCATION (F.E.U) Course Description The Peace Education Course helps students discover, appreciate and become promoters of PEACEpersonal, societal and environmental General Objectives Knowledge Awareness of the underlying dynamics for achieving peace, personal, societal and environmental and of the roots of conflict, intra personal, inter personal, societal and environmental Skills Develop listening, reflective, critical thinking, problem solving, meditative, contemplative, negotiating, mediating, cooperative, nurturing and dialogue skills; assertiveness, feedback skills, empathy Values Cultivate self respect, self worth and self reliance, spirituality, respect for others, tolerance, mutual acceptance, social responsibility, global concern, sense of relatedness to others and to nature, strengthen bonds with classmates, school community, country and world. Content The course is composed of some 30 modules as follows: Personal Peace Peace Issues and Concerns Cultural Peace Environmental Peace 7 modules 17 modules 3 modules 3 modules
annexes
107

PEACE EDUCATION MODULES Course Introduction I. Personal Peace (8 Modules, 2 alternatives) A. Orientation Activity B. Getting to Know You C. If I Were D. Coat of Arms 1. Earnests Hand E. Basket of Eggs F. Matter of Pride 1. Personal Life Line G. Bomb Shelter H. Tower Building II. Peace Issues and Concerns (17 Modules, 4 alternatives) A. Family and Other Social Units B. Gender Sensitivity C. Human Rights D. Structural Violence E. Militarization 1. Physical Power 2. Political Power 3. Power of Authority III. Cultural Peace IV. Environmental Care
108 | A N N E X E S

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peace education initiatives in metro manila

Learning Experiences Study on Civil-Society Peace Building in the Philippines

Peace Education Initiatives in Metro Manila

vii ix 1 5 7 36 56 60 65 67 69 73 82 96 130 133

list of acronyms acknowledgments introduction the study

LEARNING EXPERIENCES STUDY ON CIVIL-SOCIETY PEACE BUILDING

LEARNING EXPERIENCES STUDY ON CIVIL-SOCIETY PEACE BUILDING

significance of the study

VOLUME 4: PEACE EDUCATION INITIATIVES IN METRO MANILA

data-gathering procedure and instruments

LEARNING EXPERIENCES STUDY ON CIVIL-SOCIETY PEACE BUILDING

he following is a brief description of the peace education initia-

tives of the seven academic institutions included in this study.

LEARNING EXPERIENCES STUDY ON CIVIL-SOCIETY PEACE BUILDING

peace education initiatives

VOLUME 4: PEACE EDUCATION INITIATIVES

addressing the challenges

ateneo de manila university (AdMU)

PEACE EDUCATION INITIATIVES

LEARNING EXPERIENCES STUDY ON CIVIL-SOCIETY PEACE BUILDING

peace education initiatives

VOLUME 4: PEACE EDUCATION INITIATIVES

PEACE EDUCATION INITIATIVES

LEARNING EXPERIENCES STUDY ON CIVIL-SOCIETY PEACE BUILDING

addressing the challenges

impact / evaluation of work

VOLUME 4: PEACE EDUCATION INITIATIVES

de la salle university (DLSU)

PEACE EDUCATION INITIATIVES

LEARNING EXPERIENCES STUDY ON CIVIL-SOCIETY PEACE BUILDING

VOLUME 4: PEACE EDUCATION INITIATIVES

helping / enabling factors

addressing the challenges

impact / evaluation of work

far eastern university (FEU)

PEACE EDUCATION INITIATIVES

LEARNING EXPERIENCES STUDY ON CIVIL-SOCIETY PEACE BUILDING

peace education initiatives

helping / enabling factors

VOLUME 4: PEACE EDUCATION INITIATIVES

challenges and difficulties

addressing the challenges

impact / evaluation of the work

PEACE EDUCATION INITIATIVES

LEARNING EXPERIENCES STUDY ON CIVIL-SOCIETY PEACE BUILDING

miriam college (MC)

peace education initiatives

VOLUME 4: PEACE EDUCATION INITIATIVES

PEACE EDUCATION INITIATIVES

LEARNING EXPERIENCES STUDY ON CIVIL-SOCIETY PEACE BUILDING

VOLUME 4: PEACE EDUCATION INITIATIVES

helping / enabling factors

addressing the challenges

impact / evaluation of work

PEACE EDUCATION INITIATIVES

LEARNING EXPERIENCES STUDY ON CIVIL-SOCIETY PEACE BUILDING

philippine normal university (PNU)

peace education initiatives

VOLUME 4: PEACE EDUCATION INITIATIVES

PEACE EDUCATION INITIATIVES

LEARNING EXPERIENCES STUDY ON CIVIL-SOCIETY PEACE BUILDING

helping / enabling factors

addressing the challenges