Journal for Peace and Justice Studies

This essay presents the analysis of conflict history over freshwater in several drainage basins across the planet. As will be demonstrated in this essay, unilateral water policies have proved to reduce the role and prospect of water treaties and international water sharing regimes, and led to political tensions and conflicts. Using the case studies of conflict history in the Aral Sea Basin, the Jordan River Basin, the Ganges-Brahmaputra River system and the Tigris-Euphrates River Basin, the author assesses a conflict potential and underscores that the necessity for sustained basin wide water treaties will increase along with the growing demand for freshwater. The central argument of the essay is that unilateral diversions of water flows will instigate wars between riparian states because of the rising demand for freshwater in the future.

When the Norwegian Nobel Committee announced United States of America President Barack Obama as the recipient of the 2009 Nobel Peace Prize, manycommentators quickly questioned the choice. Conservatives in particular argued that Obama had not yet accomplished anything to warrant such recognition. Such remarks promoted a perspective that creates a dichotomy between words and action, between rhetoric and policies. However, this rhetorical analysisconsiders four important rhetorical acts by Obama that involved more than just words but actual progress toward peace. The four speeches by Obama analyzedare his inaugural address, his address in Prague on nuclear weapons, his speech at Cairo University, and his speech to the United Nations. Implications areconsidered concerning the importance of scholars examining peace rhetoric.

Following Oliver Ramsbotham’s observation that conflict resolution and analysis have not taken radical disagreement seriously enough, and in light of his lament that he has not yet found an adequate philosophy of radical disagreement, this article claims that the philosophy of Alasdair MacIntyre provides some coreelements of any adequate philosophy of radical disagreement. MacIntyre’s theory suggests that the problem of radical disagreement is in fact more radical thanRamsbotham affirms. Ramsbotham’s account of the strategic engagement of discourses (SED) approach is critiqued in light of MacIntyre’s diagnosis of radical disagreement, which calls into question its theoretical and philosophical basis. The main problem is held to be that of internal radical disagreement, which SED appears to skirt over. This is elucidated through a brief exploration of two philosophical approaches to moral-political disagreement in relation to Israeli peace activism and the Colombian conflict.

Peter Maurin, a French, itinerant immigrant, known, if at all, as co-founder with Dorothy Day of the Catholic Worker movement plies his pedagogy from the margins of society, identifying with the poor of the Depression. He believes his vocation is to awaken the poor and professionals alike to reconstruct a personalist democracy and restore its spiritual foundation, Remarkably resonate with John Dewey’s experiential learning, Jane Addams’ Hull House initiative, and the Brazilian educator and theologian Paulo Freire’s theory of humankind’s vocation to humanize the world, Maurin critiques education as “knowing more and more about less and less” and not relating knowledge to the real world. Today Dewey and Freire influence progressive experiential pedagogy, but most progressive educators are unacquainted with Maurin’s radical vision. Yet, Maurin speaks as trenchantly to our own time of socio-economic, ideological, and moral crisis as he did to the crises of the 1930s. This paper seeks to recover Maurin’s pedagogy for critical theory’s work of educating today’s students—and the world, in general—to a deep consciousness of the workings of society, for restructuring the social order, and for solidarity with those who suffer from structural injustice. For Maurin, solidarity with the impoverished and marginalized is the site of both deep knowing and transformative power. This solidarity is the bedrock of Maurin’s teaching—propagated among the cast-offs at Columbus Circle to academics on Boston Commons, to the storefront and tenement schools he established, to his outdoor university, to forums, symposia, and nightly round-table discussions. With poetic phrasing, he casts his thought as “points” in what becomes known as “easy essays.” While those from the academic mainstream publish in respected journals, Maurin, from the margins, tacks up his essays in public places and even mails them to reluctant listeners. Working out the practical implications of his vision, he offers a particular angle on the world, and a prophetic pedagogy for the gravitas of our time.