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Pe
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ntsP e a c e b u i l d e r s a r o u n d t h e W o r l d .
a g l o b a l i n v e n t o r yP e a c e c o u n t s h a s b e e n d i s c o v e r i n g , d o c u m e n t i n g a n d P u b l i c i z i n g s u c c e s s f u l
P e a c e P r o j e c t s s i n c e 2 0 0 3 . t h r o u g h t h e P r o j e c t ’ s w o r k , t h e a c h i e v e m e n t s o f t h e w o r l d ’ s
P e a c e b u i l d e r s b e c o m e f a s c i n at i n g m u lt i m e d i a f e at u r e s . t h i s P o s t e r d i s P l ay i n c o r P o r at e s
s o m e o f t h e m o s t m o v i n g s t o r i e s P r o d u c e d t o d at e i n m o r e t h a n 3 0 c o n f l i c t r e g i o n s .
t h e m a i n a i m o f P e a c e c o u n t s i s t o s h o w P r o m i s i n g r o a d s t o P e a c e – b u t i t a l s o
e n c o u r a g e s a u d i e n c e s t o g e t i n v o lv e d .
Peace Counts is a network of partners. Foremost among them is the Zeitenspiegel Agency, whose journalists and photographers, a long with colleagues f rom out-side the agency, create and publish feature stor ies on best practice examples of peacebuilding world-wide. Peace Counts was init iated by Michael Gleich, director of the Advanced Journalism Academy. The Inst itute for Peace Education Tübingen designs and implements the project ’s educational media and in-depth study mater ials.
Beyond the journalist ic aspect – Peace Counts Repor-t ing – there are several addit ional component pro-jects. Peace Counts School is a program for German secondary schools, while Peace Counts University is
a imed at university students. Peace Counts on Tour br ings the features to audiences in conf l ict regions around the world. Each component incorporates how-to workshops on peacebuilding for groups such as lo -cal opinion leaders. The feature stor ies and displays serve as a basis for al l the components.
Peace Counts on Tour was awarded the renowned Peter Becker Pr ize for Peace Studies of the University of Marburg in May 2009.
Peace Counts is supported by the Inst itute for Foreign Cultural Relat ions in Stuttgart through its ziv ik pro-gram with funding f rom the German Federal Foreign Off ice as well as other cooperation partners.
N e w L i f e f o r a N o L d T r a d i T i o NT h e c o n f l i c T: V i o l e n T c o n f l i c T s b e T w e e n n e i g h b o r s , w i T h c o u r T s u n a b l e T o h e l p
T h e p e a c e b u i l d e r : aT T o r n e y Ta r e k r a m a d a n
h i s s o l u T i o n : T r a d i T i o n a l - s T y l e m e d i aT i o n
Talking it over: The group of men hopes to solve a conflict that arose when a man threatened his neighbor with a knife.
The two men’s families sit down together, trying to f ind a mutually agreeable resolution.
The next generation: In Tarek ’s seminars, young women and men learn the ar t of mediation from experienced “Muhakimin.” The tradition of the “Muhakimin” is thus carried forward in modern Egypt.
Ancient wisdom, young ideas: The respected “Muhakim” Abu Za id mediates in the severe cases: murder, robber y or rape. Tarek Ramadan speaks with him, about how to handle an upcoming case for mediation.
Ritual of reconciliation: After a successful mediation, the former opponents follow Arab tradition by embracing. The “Muhakim” will monitor their compliance with the agreement and define a penalty in case of non-compliance.
In Egypt, an argument with a neighbor can quickly turn into a bloody family feud. The justice system is not set up to deal with routine violence. Trials take a long time, and many judges are corrupt. So the la-wyer Tarek Ramadan decided to breathe new life into an old tradition. He trains “Muhakimin,” mediators who act as go-betweens for families and neighbors. They are the traditional peacekeepers in Egyptian vil-lages. Instead of arresting and punishing wrongdoers,
they work out mutually agreeable deals between per-petrators and their victims. The “Muhakimin” work to preserve the dignity of both sides. Tarek Ramadan’s seminars have trained around 40 mediators. He has mediated more than 200 conf licts. He hopes to make mediation a legally binding alternative to criminal tr ials throughout Egypt./Photos: Fr ieder Blick le / la if
AfghAnistAnT h e f u T u r e k n o w s i T s A B C s
T h e c o n f l i c T: T h e Ta l i b a n s T o p g i r l s f r o m g o i n g T o s c h o o l
T h e p e a c e b u i l d e r s : p e T e r a n d a n n e m a r i e s c h w i T T e k o f g e r m a n y
T h e i r s o l u T i o n : m o s q u e - b a s e d s c h o o l s f o r g i r l s a n d b o y s
Classes in the mosque: Thir teen classes crowd into the main prayer room of a mosque in the Afghan capital Kabul. Around 200 children learn reading,
writing, and arithmetic in one room at the same time. Boys go to school in the morning, girls in the af ternoon.
Making up for lost time: During the years of Taliban rule and war, these young women were unable to attend school. Now they can finally learn to read and write. Some go on to become teachers at OFARIN’s mosque schools.
Using local infrastructure: Peter Schwittek ’s par tners are Islamic clerics. They came to him and asked for his support to run schools for gir ls and boys in their mosques. Their goal is a better future for the Afghan youth.
Learning to use your head: OFARIN teaches gir ls to think independently and use their cr it ical abi l i t ies instead of simply repeating what their teachers say. They encourage the gir ls to break new grounds.
Many Taliban believe that educating women is sinful. So for g irls in Afghanistan, going to school is r isky. The German couple Anne Marie and Peter Schwittek decided to help girls by organizing schools in mos-ques. Instead of spending money on new school buil-dings, the Schwitteks use familiar structures that are already in place. The Islamic clergymen or “mullahs” in the mosques are their al l ies. They are able to reach girls – and boys – who are afraid to go to school but
wil l ing to go to the mosque. An associat ion founded by the Schwitteks, OFARIN, trains Afghan teachers. The quality of the teaching is of ten higher than at state-run schools. Nearly 5,500 young people now attend schools organized by OFARIN. Even though the security situation is dif f icult, the young women and men demand their r ight to an education./Photos: Uli Reinhardt / Zeitenspiegel
B r e a k i n g t h e s i l e n c eT h e c o n f l i c T: i s r a e l i o c c u paT i o n o f T h e W e s T B a n k
T h e p e a c e B u i l d e r s : Y e h u d a s a u l a n d “ B r e a k i n g T h e s i l e n c e ”
T h e i r s o l u T i o n : d r a W aT T e n T i o n T o Wa r T i m e B r u Ta l i T Y
Insight: Yehuda Saul, 28, was stationed in Hebron as an occupying soldier. “In those days, I was part of the problem.
Now I want to help end the injustice of the occupation.”
The conflict: Ultra -orthodox Jewish settlers in Hebron demonstrate for their right to the entire Holy Land. Confrontations between settlers and Palestinians were nowhere bloodier than here – until the military divided the city in 1994 and imposed martial law.
Mistrust: While giving tours of Hebron, Yehuda repeatedly gets into arguments with Israeli soldiers. They often refuse him and his groups access to the compound where Abraham, Isaac and Jacob are said to be buried.
Continuity: Once a week, Yehuda demonstrates in Jerusalem against the expansion of Jewish settlements in the city’s Palestinian eastern section. He supports lawyers who are working to protect the rights of Palestinians and keep them from being evicted in favor of settlers.
The Israeli Yehuda Saul is a special kind of tour guide. He leads a group to a place most Israelis prefer not to hear about – Hebron, the second largest Palest inian city in the Israeli-occupied West Bank. As a soldier, Yehuda Saul was involved in enforcing martial law there. Towards the end of his military serv ice, he ad-mitted to himself that he was a perpetrator and not simply an innocent man following orders. That mo-ment of self-awareness led him to take radical steps. His f irst move was to organize an exhibit ion on the
brutality of the occupation. The exhibit ion soon grew to become an organization, “Breaking the Si lence,” which has collected 750 test imonials f rom former soldiers on their serv ice in the occupied terr itor ies. Every week, Yehuda leads groups of interested Isra-e l i s and others f rom a l l over the world to Hebron. Understanding, he bel ieves, i s the f i r st step toward real peace./Fi lm and Photos: Peter Wingert
S h o o t t o S c o r e , n o t t o k i l lT h e c o n f l i c T: T h e B o r a n a a n d G a B B r a p e o p l e s f i G h T o v e r waT e r a n d l a n d
T h e p e a c e B u i l d e r : aT T o r n e y f aT u m a a B d u l k a d i r a d a n
h e r s o l u T i o n : f o o T B a l l T o u r n a m e n T s a n d w o m e n ’ s c o u n c i l s
Before the match: The coach explains Fatuma‘s idea to the players: “Make sure that each team has representatives from both tribes.
Remember our motto: Shoot to score, not to kill! Let ’s go!“
Struggle to survive: Cattle and water sources are closely guarded treasures in northern Kenya. The Borana and Gabbra peoples compete for scarce resources. Gunfights around the water holes occur on a regular basis.
Attorney for peace: Fatuma decided against a career in Nairobi and in favor of l ife as a peacebuilder in her native city of Marsabit. The young lawyer demonstrates how much can be achieved with persistence, creativity and optimism.
Women’s voices: People resort to violence when their voices are not heard, Fatuma believes. She organizes meetings between women of the two tribes so that they will l isten to each other and get to know the opponents‘ point of view.
Fatuma Abdulkad i r Adan of Kenya organizes footba l l tournaments where Borana and Gabbra play to gether on mixed teams. That i s surpr ising in nor thern Kenya, where the two peoples sk i rmish over access to water sources and pastureland. The v io lence has a h igh cost, and the young law yer wants to break the si lence. Women do not of ten have a voice in th is la rgely Musl im reg ion. They a re not
a l lowed to par t ic ipate in the of f ic ia l peace negot iat ions. But even death threats cannot stop Fatuma f rom work ing toward reconc i l iat ion. She ca l led for the establ ishment of women’s counc i ls . Thei r d ialog ue ensures that the two peoples acknowledge each other ’s g r ief./Photos: Frank Schult ze / Zeitenspiegel
M at e o c h o o s e s l i f eT h e c o n f l i c T: D r u g wa r i n T h e s l u m s
T h e p e a c e b u i l D e r s : m aT e o a n D h i s c r e w e s k a l o n e s
T h e i r s o l u T i o n : r e s p e c T a n D j o b s T h r o u g h h i p - h o p
Rapping for peace: “Don’t think I’m defenseless, don’t disrespect me / I say no to war / I never hurt anybody, I use words, not weapons /
I ’m a rapper like my brother / I ’m a Comuna rooster that just wants to crow in peace.”
Words, not weapons: Songs are an important tool in the battle against the drug mafia. Mateo and his band rap against violence and in favor of peaceful coexistence in Comuna 13. The Eskalones are being respected for their music.
War of all against all: Comuna 13 is one of the most violent neighbor-hoods in Colombia. Its districts are controlled by members of different drug gangs. Many people die in battles over houses or turf. The army also plays a role in the conflict.
Mateo and his music group Eskalones counter the drug war in Comuna 13 with rhymes, B -boying and graff it i. Comuna 13 is a notor ious slum in Medel-l in, Colombia’s second-largest c ity. Almost 200 peo-ple die there every year in sk irmishes between gangs of drug dealers. Mateo’s brother is among the dead. The young people face the insanity with their own “Elite de Hip-Hop.” So far they have organized con-
certs and founded a hip-hop academy. They teach children and teenagers f rom Comuna 13 that there are alternatives to l i fe as a “Sicar io” or hired k il ler. The young musicians’ object ive is to make Comuna 13 a better place to l ive by providing music, respect, and work./Photos: Antonia Zennaro / Zeitenspiegel
Municipal funding: The youth center is the scene of a discussion of the hip -hop academy’s curriculum. The schedule includes rap, break-dance, graffiti, and deejaying. The city supports hip -hop instructors with grants.
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R a d i o U s h i R i k a m a k e s wav e sT h e c o n f l i c T: c o n g o l e s e a r m y v s . h u T u r e b e l s
T h e p e a c e b u i l d e r : J e a n b a p T i s T e K i ya n a o f r a d i o u s h i r i K a
h i s s o l u T i o n : n e w s r e p o r T s a n d wa r n i n g s
Get ting the news out: Radio is the most popular – and of ten the only – medium for news in Congolese villages. In addition to hard news,
Radio Ushirika also broadcasts the stuf f of life: childrearing tips for young mothers, declarations of love from teenagers.
High-risk park ranger job: The young soldiers guard Virunga National Park, where Rwandan rebels and refugees hide. The rebels cut down trees and extort protection money from refugees to finance their struggle. They regu-larly attack and kill park rangers who come too close to their camps.
Voice of the people: The radio moderator Jean Baptiste Kiyana listens attentively to people’s troubles and cares. He nearly always carries a micro-phone, headphones and recording device so that he can record people’s stories. Sadly, many stories involve death, displacement, or rape.
Choisir la vie: One program on Radio Ushirika is entitled “Choose Life.” The show provides conflict mediation tips like: “Listen to each other and try to understand the other person.” It sounds almost too simple – but in North Kivu it can save your life.
In the midst of the war-torn province of North Kivu, Radio Ushir ika broadcasts a message of peace. An-nouncer Jean Baptiste K iyana and his colleagues founded “Radio Clubs” in the v il lages. Club members call the stat ion so that l isteners can be warned of ap-proaching rebels. Refugees f leeing the f ighting have repeatedly gotten caught between the f ront l ines of Congolese troops doing batt le with Hutu rebels f rom Rwanda. In a country where a major ity of the popu-
lat ion is i l l iterate, radio is of ten the only medium for spreading the word. Radio Ushir ika broadcasts in four languages. There are t ips on farming and health, how to manage children and how to intervene when conf licts escalate. Jean Baptiste K iyana invites local human r ights act iv ists as guests on his programs to tel l about their act iv it ies./Photos: Macline Hien
P e a c e i s d i v i n e!T h e c o n f l i c T: R e v e n g e k i l l i n g s b y c h R i s T i a n a n d M u s l i M M i l i T i a s
T h e p e a c e b u i l d e R s : pa s T o R J a M e s W u y e a n d i M a M M u h a M M a d a s h a f a
T h e i R s o l u T i o n : i n T e R f a i T h d i a l o g u e , M e d i aT i o n , a n d a n e a R ly Wa R n i n g s y s T e M
Matter of faith: Nigeria is considered one of the most religious countries on ear th, with 95 percent of Nigerians saying
they would die for the God they believe in. Half of the population is Muslim, the other half is Christian.
Evidence in the ruins: The pastor and the imam visit a ruined Muslim neighborhood. It was selected for destruction in retaliation for a massacre of Christians somewhere else. The “early warning system” is designed to prevent such acts in the future.
From hate preaching to dialogue: The friendship of the two clerics is a bulwark against the deep -rooted hatred between the religious groups. The pastor- imam duo encourages other clerics to commit themselves to interreligious dialogue.
Ashafa’s conversion experience: His imam spoke about how revenge can be healed by forgiveness – and about how to defeat enemies by turning them into friends. He internalized these words through his friendship to James.
A pastor and an imam, hand in hand? An unusu-al picture in central Niger ia, where Christ ian and Muslim groups face off in bloody batt les. Interfaith Mediation Centre ( IMC) is the name of the organi-zat ion founded by Pastor James Wuye and Imam Mu-hammad Ashafa. Wuye lost his hand in the f ighting. Ashafa lost two brothers. Each of them took years to overcome his hatred and f ind forgiveness. Today they organize interfaith dialogue workshops. They
persuaded high-ranking clergymen to sign a peace declarat ion renouncing hate preaching. They trained pastor-imam teams to inform each other when con-f l ict is brewing. The truce between Christ ians and Muslims in their region, Kaduna, has held for years now, and the pastor and the imam hope to carry their message of peace to the rest of Niger ia./Photos: Uli Reinhardt / Zeitenspiegel
R e c o n c i l i at i o n a f t e R t h e g e n o c i d eT h e c o n f l i c T: T h e d e l i c aT e b a l a n c e b e T w e e n j u s T i c e a n d p e a c e
T h e p e a c e b u i l d e r s : d i e u d o n n é M u n ya n k i k o a n d h i s o r g a n i z aT i o n a M i
T h e i r s o l u T i o n : p e r s o n a l c o n Ta c T b e T w e e n p e r p e T r aT o r s a n d s u r v i v o r s
Building a future: Af ter the genocide, perpetrators and survivors must star t over with the basic idea of coexistence.
With support from AMI, they work together to build houses for the families of victims.
Living with memories: In Apri l 1994, several thousand people were massacred af ter they sought sanctuary in this school in Murambi. Today it is a memorial dedicated to the victims of the genocide.
Looking forward: Dieudonné Munyankiko of AMI does not believe that all wrongdoers can be brought to justice. For him, mutual acceptance is the only possible path toward a shared future for his home county Rwanda.
Careful rapprochement: In AMI’s group discussions, perpetrators and survivors have time to talk and room to reconcile with each other. Talking to the people who killed your loved ones takes superhuman strength. But does Rwanda have an alternative?
Long after the 1994 genocide that killed nearly one million people, Rwandan society is still deeply di-vided. The “Association Modeste et Innocent” (AMI) helps survivors – and the guilty – from those days get started down the rough road to reconciliation. AMI arranges for encounters that take place in three pha-ses. First, each side writes down its hopes and fears separately. Then they exchange texts so that each can see the other’s viewpoint. At the end of the process,
they meet in person and try to establish a workable f ramework for coexistence. AMI provides courses in nonviolence for police off icers and trains volunteers to care for the traumatized. The projects are intended both to heal old wounds and to prevent new injuries. AMI tr ies to f ind the delicate balance between justice for past wrongs and reconciliation for the future./Photos: Eric Vazzoler / Zeitenspiegel
F o r w o m e n ’ s s a k eT h e c o n f l i c T: T r a d i T i o n a l va l u e s v s . w o m e n ’ s r i g h T s
T h e p e a c e b u i l d e r : l i p h a n b a s s a j e wa a n d T h e “ T h e d i g n i T y o f w o m a n ”
h e r s o l u T i o n : c r e aT e s pa c e s f o r d i s c u s s i o n , c o u n s e l i n g a n d e m p o w e r m e n T
Mirror game: In workshops sponsored by “The Dignity of Woman” women learn leadership skills and how to get their way in male-dominated postwar society.
The organizer, Liphan Bassajewa, has abundant experience healing psychological wounds and fostering self-respect.
Postwar Grozny: Af ter two wars and two years as an of f ic ial “anti - terror operations area,” the capital of Chechnya lay in ruins. But the rebuilding of the city has not ended the population’s suf fer ing.
A strong woman: Liphan Bassajewa, 60, f ights for the dignity of women in Chechnya. Despite setbacks and threats, she works every day to counteract the erosion of civ i l society and advocate equality for women.
At work: Employees at “The Dignity of Woman” put on a parents’ night. They want to persuade them to allow daughters to work outside the home. Many parents feel a need to talk about issues of education and daily life.
Grozny, the capita l of Chechnya in the Caucasus, i s st i l l not at peace. On one side is the Russian mil ita ry, standing g uard at the edge of the c it y. On the other, su ic ide bombers cont inue thei r st r uggle to establ ish an Islamic state in the face of Russian hegemony. Random v iolence and an equa l ly a rbit ra ry jud ic ia l system a f fec t women more than anyone. So L iphan Bassajewa founded “The Dignit y of Woman”. The organizat ion g ives Grozny ’s female
inhabitants a voice, suppor t, and assistance in eve ry a rea of l i fe. Psycholog ica l counsel ing ava i lable f rom “The Dignit y of Woman” helps overcome deep spi r itua l t rauma f rom v iolence and oppression. L iphan Bassajewa does not a l low herse l f to be int imidated by e ither the state or re l ig ious leaders . She stays st rong for women’s r ights ./Photos: Jan L ieske
G o t h o m ’ s m a r c h f o r P e a c eT h e c o n f l i c T: o n g o i n g s T r u g g l e f o r d e m o c r a c y a n d s e l f - d e T e r m i n aT i o n
T h e p e a c e b u i l d e r : g o T h o m a r ya o f T h e r e s e a r c h c e n T e r f o r p e a c e b u i l d i n g
h i s s o l u T i o n : i n f o r m a l Ta l k s a n d p u b l i c a c T i o n
Unstoppable peacebuilder: Gothom Arya took his show on the road because he felt that in the long run informal talks would not be enough.
He hopes to focus public at tention on the conflict in the south.
Stopping at a road block: In Pattani Province, the army is everywhere. The government hopes to keep separatists from taking control. The separatists in turn commit terror ist at tacks to protest against the mil itary presence.
Informal dialogue: Gothom invites representatives of the “Red Shirts” and “Yellow Shirts” to take part in unofficial conversations. Talking helps people acknowledge needs and values on the other side. Gothom only intervenes when emotions start to boil over.
Flowers, emblems of peace: Peace march par tic ipants of fer roses to the surprised soldiers at the side of the road. The news of the peace march was broadcasted by the media and at tracted hundreds of people.
Gothom Arya’s peace march f rom Bangkok to the southern prov ince of Pat tani has taken him over 1,0 0 0 km. Many people joined him a long the way. They wanted to draw at tent ion to the forgot ten but st i l l dangerous conf l ic t between government t roops and Musl im separat ist s in Southern Tha i-land. Gothom normal ly works for peace and recon-c i l iat ion f rom an of f ice in Bangkok. He reg ula rly inv ites opposing par t ies to informal ta lks, hoping
to stop Thai society f rom break ing in hal f. He medi-ates between “Yel low Shi r ts” loya l to the k ing and thei r opponents in red who want g reater democra-cy. With his peace march, he hopes to make an un-ambig uous statement in favor of mutua l tolerance, both pol it ica l and re l ig ious, and a shared f uture for everyone in Tha i land./Photos: Lukas Coch / Zeitenspiegel