Toward A Dependable Peace

A careful examination of U.S.-Soviet strategic arms negotiations, heralded as "breakthrough" and "successfully concluded," reveals that they have stimulated not a reversal, but a substantial increase of military capacities. Accompanying this vertical stockpiling of arms by the superpowers is the horizontal spread of nuclear capacity to less developed nations.

A careful examination of U.S.-Soviet strategic arms negotiations, heralded as "breakthrough" and "successfully concluded," reveals that they have stimulated not a reversal, but a substantial increase of military capacities. Accompanying this vertical stockpiling of arms by the superpowers is the horizontal spread of nuclear capacity to less developed nations.

The so-called 'war on terror' has gone badly for the West, playing directly into the strategy of al-Qa'ida and the rest of the terrorist network. Why did this happen? Were there other approaches that might have been implemented with better prospects of success? This edited collection of perspectives on the non-violent counter to terrorism opens the topic to serious consideration. The development of a non-violent paradigm brings into sharp focus the deficiencies of present thinking, and paves the way for comprehending how non-violence might overcome those deficiencies and introduce viable alternatives. Since there is a general ignorance about the history, theory and operational dynamics of non-violence, these aspects are featured throughout the book, and related to the special case of terrorism. To understand empathetically the background and mind-set of the opponent (without condoning his actions), to study his culture, to avoid the strategic trap he has set, to examine the different gender reactions of a Muslim Society, to differentiate between non-violent Islam and Islamic Terrorism, to jettison the misinformed baggage we carry about violence, to appreciate the positive role education and aesthetics can play, and to investigate ways in which a non-violent counter to terrorism might be staged, including a Gandhian response. These are just some of the tasks that the contributors have collectively pursued. Their ideas excitingly open up a whole new set of possibilities for a more peaceful world.

In response to a growing sense of dissatisfaction with the state of the world and the state of international relations research, Professor Kim has taken an alternative approach to the study of contemporary world politics. Specifically, he has adopted and expanded the cross-cultural, interdisciplinary, and transnational approach developed by the World Order Models Project (WOMP), an enterprise committed to the realization of peace, economic equality and well-being, social justice, and ecological balance. Systemic in scope and interdisciplinary in methodology, The Quest for a Just World Order explains and projects the issues, patterns, and trends of world politics, giving special attention to the attitudinal, normative, behavioral, and institutional problems involved in the politics of system transformation. Professor Kim also attempts to remedy a number of problematic features of traditional approaches, including a value-neutral orientation; fragmentation and overspecialization; overemphasis on national actors, the superpowers, and stability; and the Hobbesian image of world politics. Part 1 presents a conceptual framework for developing a normative theory of world order. Each of the four chapters in Part 2 examines a specific global crisis in depth, working within the framework laid out in Part 1. In Part 3 a variety of desirable and feasible transition strategies are proposed, and Professor Kim assesses the prospects for achieving a just and humane world order system by the end of this century.

The history of mankind has been dominated by wars, violence, restiveness, hunger, political and economic revolution, which are seemingly engineered by gross quest for political power, economic gain, territorial boundary, negative national pride, selfishness, greed, unwarranted man inhumanity to and cultural dominance. It is obvious from all indications that the driving force behind these wars are either quest for peace, social justice, political emancipation, etc. Regrettably, instead of peace, these wars have rather brought about hatred, fear, mutual suspicion, and perpetual agitation of the unknown. Consequently, even those who claim to be pursuing the courses of peace through war have found themselves in a more confused state because they live in fear of the vanquished that could turn against them any day. Those who have been conquered also live in fear as the victor becomes arrogant and inconsiderate. Realizing that the world is in dire need of peace, the general assembly of the United Nation Organisation (UNO) resolved on September 7, 2001, to observe September 21 as the International Peace Day. The assembly deemed it necessary, for the sake of peace, to observe that day as a day of ceasefire and non-violence. This was a way of bringing to public awareness the necessity of peace. The desire for peace was evident in that a number of agencies were founded by UNO to promote and foster peaceful coexistence among nations. But the question that still remains unanswered is, what are the achievements of these agencies over the years? It is obvious that warring nations even keep killing themselves on the eve of the International Peace Day. What a tragedy! Fr. Edeh observes that peace can be enthroned if and only if the dignity and essence of man is cared for, loved, and respected. For him, the dignity and essence of man stem from the fact that man is created by God who is “good in se.” Hence, man is good, that is, Mmadi. To fully realize the ontological goodness of man, Edeh insists that African philosophy should not be thought of in terms of theoretical and rational speculation but a lived philosophy of African culture, language, and religious background, which must be expressed in practical terms. Thus, the primary aim of this mission of practical and effective charity is to bring peace to the world by bringing peace to the heart of individuals who are abjectly poor, sick, marginalized, unemployed, and uneducated irrespective of race, colour, creed, social status, religion, or physical condition. This book therefore contains Fr. Edeh’s understanding of man as a dignified being because of his participation in the being of his creator (God).This concept of man stems from the African philosophy, which is as practical as it is theoretical. Consequently, pursuing peace, according to Edeh, has to go beyond just holding of conferences and presenting long speeches. He maintains that stakeholders in this all-important venture must put down certain concrete realities that will better the fate of man. His role model here is worth imitating if only world peace is to be truly realized.

This text covers the scope of world order studies today, and explores the methodology of this important field.

Toward Peace, Harmony, and Well-Being: Policing in Indigenous Communities builds on the CCA’s 2014 policing report, Policing Canada in the 21st Century: New Policing for New Challenges by incorporating the latest research findings and related information available on policing in Indigenous communities. The findings emphasize the diverse considerations that inform Indigenous policing. The approaches to policing considered in this report have broader implications related to well-being in Indigenous communities, and the ways in which Indigenous and non-Indigenous communities can form relationships based on mutual respect. The report aims to provide Indigenous community leaders, policy-makers, and service providers with the foundation to build effective and appropriate models for the future of policing in Indigenous communities.