Towards a pedagogy of reconciliation and transformation: A peace education through art initiative in response to 26/11

The 26/11 Mumbai attacks in India severely impacted the already strained Indo–Pak political relations and fuelled prejudice against the common people of Pakistan. Since the attacks, Indian people have found various expressions of collective memory and ways to commemorate the incident. While these serve as a remembrance of the attack, it also reinforces negative attitudes towards Pakistan and its people, hindering any prospects of peace and reconciliation. This article describes a peace education through art initiative implemented in a high school in Mumbai. It draws from a synergy of theoretical concepts in peace, reconciliation and conflict transformation for its curricular framework that has three inquiry processes: Examine–Envision–Envisage. This article describes the implementation and outcomes of the initiative that support the value of an integrated peace- and reconciliation-focused art education pedagogy aimed at promoting reconciliation in relation to ongoing/intractable conflicts. Furthermore, it highlights the importance of addressing negative emotions inherent in ongoing conflicts and how empathy might contribute towards reducing prejudice towards the ‘Other’.

Digital Games for Peace Education

Interactive, communicative, and participatory activities contribute to the effectiveness of peace education. The use of games in educational settings is expressed as educational games. From the Oregon Trail to today's highly interactive games, many games have been used to support learning in many subjects. To state it specifically about peace education, the history of digital games for peace education started with My City (1995), supported by UNICEF, continued with games aiming different learning subjects, such as Escape from Woomera (2003), Ayiti (2006), PeaceMaker (2007), Hush (2007) and This War of Mine (2014). The most important contribution of these games in terms of peace education is that individuals gain empathy and perspective. These gains at cognitive and affective domains will contribute to individuals to be more successful in conflict resolution. The games introduced in this chapter are detailed with their pros and cons within the scope of peace education. The researches based on these games are included, and the critical findings of these studies are discussed.

Intercultural Computing Education: Toward Justice Across Difference

Even in the turn toward justice-oriented pedagogy, computing education tends to overlook the quality of intergroup relationships, which risks entrenching division. In this article, we establish an intercultural approach to computing education, informed by intercultural and peace education, prejudice reduction, and the sociology of racism and ethnicity. We outline three major concerns of intercultural computing: shifting from content toward relationships, from cultural responsiveness to cultural reflexivity, and from identity to identification. For the last, we complicate discourses of race and identity widespread in U.S. education. Drawing from studies of youth programming classes in East Africa and U.S. contexts, we then reflect on our attempts to address the first shift of fostering relationships across difference. We highlight three promising design tactics: intergroup pairing, interdependent programming, and making relational goals explicit. Overall, we find that computing can indeed be a site of intergroup bonding across difference, but that bonding can carry complications and tensions with other equity goals and tactics. Rather than framing justice-oriented CS primarily as changes to the aims of computational learning, we argue that future work should explore making relational goals explicit and teach students how to attend to friction.

“I am making myself remember that awful time”: Juvenilia, Hiroshima, and the Politics of Peace

In 1951, Asata Orada, a professor of education at Hiroshima University, took on the grim task of collecting first-hand accounts from children who had survived the atomic bombing of August 6, 1945. Of the over 1000 testimonials he received, he compiled 105 into Genbaku no ko: Hiroshima no shonen to shojo no uttae [Children of the A-Bomb: The Testament of the Boys and Girls of Hiroshima], a book meant to honour the dead and make a bold contribution to peace education. This article argues that children’s writing about the atomic bombing was implicated in multiple, interrelated political projects. The first section examines the writers’ work of navigating the meaning of their survival, as well as Japan’s new pacifist identity; some of the children express ambivalence or even distrust toward this new national script. The second section picks up the more explicit politics that the children’s stories came to represent. The left-leaning Japan Teachers’ Union sponsored two films based on the book, but neither fully achieved the goal of communicating both the deplorable intensity of war and the spiritual imperative of peace to a broader audience. The third section dwells on the extent to which children fought to articulate their grief, and focuses on the unwilling writer, an unusual figure in juvenilia studies. The children were asked to sublimate their pain into the work of peace, but their writing testified instead to an experience that defied articulation altogether, and to a need for resolution that was ultimately beyond their ability or responsibility to deliver. Through Children of the A-Bomb, juvenilia studies can recognize children’s writing as a tool for political action, a site of traumatic memory, and also a fundamentally limited form of communication that could only know the surface of human pain, and leave readers wondering at the soundless depths below.

PENGUATAN MODERASI BERAGAMA MELALUI PEACE EDUCATION GUNA MEWUJUDKAN JURNALISME DAMAI

- Diversity is a necessity that cannot be separated from human life. In order to maintain the harmony of life in this diversity, peace must be fought for by all parties, one of which is through peace education. The goal of peace education is to produce people who are wise and able to position themselves through a process of strengthening moderation. This research is based on Johan Galtung's thoughts with his concept of "peace" and "violence" which is a reference for the creation of resolution and post-conflict. This research uses qualitative methods with literature studies through various reference sources, both from books, journals, official websites, and so on. The implementation of Johan Galtung's thoughts in peace education is expected to foster self-discipline and produce individuals who are not only able to interpret peace, create conflict resolution, are able to position themselves in every problem, but also lead to a transformative and lasting peace, without ignoring the presence of violence that will lead to peace. always present as peace is born. This is what is currently needed, especially for the world of journalism which is closely related to the flow and battle of information. With this peace education, it is hoped that a journalist can make decisions to produce journalistic work that is able to reconcile, be balanced, and even become a solution effort to produce transformation and conflict resolution. Abstrak – Awal bulan Maret tahun 2020, virus corona mulai menyebar di Indonesia. Untuk menekan penyebaran virus yang lebih luas lagi, pemerintah membuat kebijakan mengenai pembatasan sosial. Hal tersebut mengakibatkan banyak sekolah dan kampus, kantor dan perusahaan, serta tempat-tempat publik lainnya, memutuskan para karyawan atau anak didiknya untuk bekerja atau belajar dari rumah. Penelitian ini bertujuan untuk mengkaji efektivitas pembelajaran online di masa pandemi virus Corona pada mahasiswa Politeknik Kridatama Bandung. Metode penelitian yang digunakan adalah metode deskriptif kualitatif, dan teknik pengumpulan data dilakukan melalui observasi, wawancara dan dokumentasi. Sedangkan analisis perolehan data dilakukan dengan pengumpulan data, reduksi data, dan penarikan kesimpulan. Hasil dari penelitian mengungkapkan bahwa pembelajaran online yang dilaksanakan selama masa pandemi virus Corona kurang efektif karena masih ditemukan hambatan yang mengganggu proses pembelajaran diantara-Nya tidak terjalinnya komunikasi dua arah antara mahasiswa dan dosen, disamping hambatan-hambatan lainnya yaitu mahasiswa yang tidak memiliki cukup kuota untuk mengikuti pembelajaran online, atau dosen yang kurang memahami teknologi sehingga pembelajaran tidak dilakukan dengan menggunakan aplikasi pembelajaran online tetapi melalui grup Whatsapp.

Transformational Islamic Education Ideas Abdurrahman wahid's perspective

This article examines Abdurrahman Wahid's (often referred to as Gus Dur) views on transformative Islamic education. This is a qualitative study conducted in a library. This research compiled a collection of Gus Dur's writings on transformative Islamic education. The data collection technique used in this study was content analysis. In comparison, the authors used procedures for compiling, connecting, reducing, presenting, and withdrawing data during the data analysis process. According to Abdurrahman Wahid's thinking, this study discovered two concepts of transformative Islamic education: peace education and multicultural education. In informal education, Gus Dur's idea of peace education can be implemented through a sociopolitical lens through cooperative learning strategies. In contrast, in non-formal education, it can be implemented through dialogue and deliberation strategies. Multicultural education is Gus Dur's vision of education to foster heterogeneity in Indonesian society. Because, as Gus Dur points out, Indonesia is made up of numerous ethnic groups, tribes, cultures, and religions. As a result, the Indonesian people face the possibility of conflict over religion, ethnicity, and culture.