Peacebuilding efforts always take place within—and are deeply constrained by—the global conflict system, whereby violence and peace coexist and mutually reinforce one another both within and between countries, privileging the few (“at peace”) at the expense of the many (subject to “rampant” structural violence and cultural violence, as well as the direct violence to which these often give rise).
There was evidence of only “mechanistic dehumanization” among Dinka respondents towards Nuer and no evidence of any form of dehumanization among Nuer respondents towards Dinka.
There are fairly evenly split views on the possibility of reconciliation with former combatants, as well as varied opinions (sometimes along gender, income, education level, and/or regional lines) on which activities would foster reconciliation and how willing respondents would be to come into close contact with former combatants.
Women find innovative ways to build peace in their daily lives, significantly supplementing formal peacebuilding initiatives.
Individuals with high levels of masculine honor beliefs have more positive perceptions of war, higher levels of support for aggressive security policies, and lower levels of support for peacebuilding and diplomacy.
In response to the regular occurrence of violence in Afghan society, Afghans have expressed helplessness, fear, widespread insecurity, and traumatization but also have learned to cope by normalizing violence, desensitizing themselves from it, and integrating it into their daily lives.
Questioning assumptions about violence, security, and development shows how violence manifests in different contexts, in relation to power and inequality.