Bryar & Blanchard TRANSCEND

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TRANSCEND Pacific/Oceania:

a philosophy and network for peace by peaceful means

Tim Bryar & Lynda-ann BlanchardCentre for Peace and Conflict Studies, University of Sydney, Australia

Abstract:

Conflict in the Pacific/Oceania region is complex, with multiple fault lines present

that reflect ongoing structural and cultural violence, including social and economic

class, gender, and generational issues that marginalize youth. Approaches to dealing

with conflict are many and varied. This article briefly discusses one approach to

dealing with conflict - the TRANSCEND approach to peaceful conflict

transformation (Galtung 1999) - and how it may strengthen non-violent conflict

transformation across the region. TRANSCEND is at once a philosophy of peace and

one way of enacting peace. As a philosophy, TRANSCEND is an approach to

transforming conflicts in a nonviolent way. As a way of enacting peace,

TRANSCEND is a peace and development network for conflict transformation by

peaceful means. The paper concludes with some possible starting points for a

TRANSCEND peace and development network in the Pacific/Oceania region.


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Introduction

In mid-2009 we were invited to initiate the coordination of the Pacific/Oceania arm of

the TRANSCEND Peace and Development Network. Through our studies in peace

and conflict we had learned about the practice of the international TRANSCEND

network and the theories of its director renowned peace scholar Johan Galtung

and were immediately engaged by the idea. At about the same time, Mai TV in Fiji

aired a story that highlighted the plight of a group of protestors at the Vatakaula

Goldmine in Fiji, who had been protesting for almost twenty years against

discriminatory work conditions and land tenure issues related to the mine. Some

research questions began to emerge, including what does the fabric of peaceful

conflict transformation in the Pacific/Oceania region look like? In what ways can

civil society be supported in their efforts to wage nonviolent struggle against direct,

indirect and structural violence in the region? More specifically, how might a regional

network fluent in TRANSCENDs approach to conflict resolution with its pillars of

research/advocacy, education/ training (grassroots) and media/dissemination, support

the peaceful transformation of conflicts?

This paper seeks to frame a research project that investigates the philosophy, language

and practice of nonviolence affecting positive peace in the Pacific/Oceania region. In

particular, the paper questions the role that the TRANSCEND method may have in

helping to create a culture of peaceful conflict transformation and support nonviolent

action in the region. Building positive peace in the Pacific/Oceania region presents

significant challenges. Approaches to peacebuilding need to consider not only how to

address the complexities of conflicts, including traditional and emerging power

structures and the impact of the transition into the globalised world, but also the


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potential negative impacts that some approaches may have on the existing conflict

fault-lines.

Conflict in the Pacific/Oceania

The Pacific/Oceania region (see Appendix 1) is a vast geographical, and often

geopolitical, region consisting of great cultural diversity. The region can be defined in

a number of ways, however most definitions include Australia, New Zealand and the

various Pacific Island nations (United Nations Statistics Division 2010). The region

has experienced significant violent conflict in its recent history, such as during World

War II when many of the islands provided a battleground between Japanese and US

forces. Since World War II the region has continued to hold strategic value,

particularly for regional powers. For example, the US is currently negotiating the

relocation of marines from its bases in Japan to its military bases in Guam (Natividad

& Kirk 2010). Significant regional histories of violent colonisation and new forms of

post-colonial violence for example through economic arrangements and mining

operations have underpinned ongoing conflicts, such as in Papua New Guinea

where recent protests over a proposed gas pipeline have turned violent (The

Australian 2010).

Transitions into and out of colonialism and into the globalised political economy have

often exacerbated existing fault-lines, and created new ones located in the struggle

between traditional and newly inherited cultural values. For example, some Fijians

complain about their chiefs not because they want to abolish traditional forms of

authority, but because they see some chiefs as selfishly taking advantage of traditional

authority to further their own economic and political interests in newly emerging


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political economies (Finin & Wesley-Smith 2001). Such transitions present

significant challenges to self-determination, land, economic and social rights and

security in the region. Issues faced by the Chamorro in Guam and communities in the

Marshall Islands as a result of US militarization of the region are prominent

examples, as are self-determination issues for indigenous nations in Australia, West

Papua, New Caledonia, and French Polynesia (for example see MacClellan 2005;

Middleton 2009; Natividad & Kirk 2010; Ondawame 2010; Radio Australia 2010;

Yamada 2004).

There is research to suggest traditional cultures in the Pacific/Oceania region are rich

with strategies for resolving conflict. Barnes (2002: 345) states that:

Indigenous Polynesian cultural themes and their recent evolution are

connected to the development of power and culturally appropriate tools to

address the long-standing conflicts between indigenous peoples and modern

government.

Clements et al (2007) suggest it is beneficial to view the Pacific/ Pacific/Oceania

region in terms of hybrid political orders where western style governments operate

in parallel with traditional forms of governance. According to Clements et al (2007)

recognizing the hybridity of political orders should be the starting point for any

endeavours aimed at conflict prevention, security and development in the region.

Similarly, in his activist-academic work, Ramesh (2010) proposes a model for

building institutional structures in Fiji that promote enhanced inter-group contact and

as a result, aid in the evolution of inter-group consensus and cooperation.

Different approaches to conflict resolution include various theoretical underpinnings

such as interest/needs based (see Burton 1990), power based (see Helvey 2004),


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rights-based (see Bhatia et al 2000) and development based approaches (see Sen

1999). Additionally, nonviolent practice in the Pacific/Oceania region includes a vast

array of traditional approaches that stem from different cultural roots (Barnes 2002).

Such diversity necessarily produces advantages and disadvantages for affecting

positive peace in the region (see Appendix 2). For example, Barnett (2008: 82)

suggests that Sens (1999) approach to development can be used to develop a theory

of peace as freedom. In contrast, Sandbrook (2000) raises several key questions that

have implications for how Sens approach can support the social, economic and

political development of peace. Sandbrook asks [w]ill growth through market

exchange alone vanquish mass poverty, or will its elimination require a concerted

attack upon power structures protecting the privileged? (Sanbrook, 2000: 1079).

This question highlights some of the complexities and overlapping dimensions to

conflict and development in the Pacific/Oceania region. An approach which favours

neoliberal politics and economics may be in conflict with traditional structures,

systems and relations and may in fact further exacerbate already existing fault-lines

such as economic or social inequalities. A social impact assessment conducted by the

Pacific Network on Globalisation found that the policy and structural changes

demanded by further capitalist reforms (e.g. free trade agreements) risk potentially

long-term and irreversible social transformation impacts and social conflict

(PANG 2008: 11). Such negative impacts are likely to have even greater

consequences on the rights and freedoms of vulnerable groups in the Pacific,

including women (Harawira 2001).

The case of Timor Leste provides a sobering case of the challenges of peace and

development. An estimated US$5,200 million has been spent in aid for East Timor,


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one of the highest amounts per capita spent anywhere in the world.1 In spite of this,

East Timor continues to be one of the least developed nations and security concerns

continue to be an issue. While projects run by different organizations and sectors may

affect some East Timorese citizens, the cumulative effect is not dramatically

improving the quality of life in East Timor nor contributing to the sense of peaceful

state-building. East Timorese President, Jose Ramos-Horta notes that: I dont see

this money, the people in the villages dont see it, where this money was spent

Some 3,000 studies and reports have been done on East Timor. We have been psycho-

analysed from every angle If that money was really used for capacity-building in

the proper way, every Timorese would have a PhD by now (Ramos-Horta 2009).

Thus, approaches to peacebuilding in the region need to consider not only how to

address the complexities of conflicts, including traditional and emerging power

structures and the impact of the transition into the globalised world, but also the

potential negative impacts that some approaches may have on the existing conflict

fault-lines and building sustainable peace.

Peace in the Pacific/Oceania

There are several initiatives in the Pacific/Oceania region that seek to tap into the

peace potential within local communities and cultures. Peaceful Dialogues Over

West Paupa is a nongovernmental project which has been ongoing for more than ten

years (Ondawame & Rees 2006). This project seeks to promote peace and human

rights for the people of West Papua and to encourage dialogue as a conflict resolution

strategy, as a viable alternative to escalating violent conflict. The project aims to

establish relevant links with concerned NGOs, academics and parliamentarians in

1ThisfigureisfromabriefingpaperdistributedbyLaoHamutuk,Timor-LesteInstituteforDevelopmentMonitoringand

AnalysisinAugust2009.SeeLa'oHamutuk.(2009).'HowMuchMoneyHaveInternationalDonorsSpentonandinEastTimor?'


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Australia, West Papua, Indonesia and the pacific region. The resulting networks serve

as a conduit for the dissemination of public information and as a key source of

support for conflict resolution. Furthermore, the project undertakes research and

produces publications to raise public awareness of the violent conflict between West

Papua and Indonesia, with particular reference to the human rights implications and

the threat to the stability of the South Pacific region (Elmslie et al 2010; Elmslie et al

2007; Wing & King 2005). This project aims to put in place concrete strategies to

achieve the goal of peaceful dialogue between Indonesia and West Papua. These

strategies consist of strengthening networks by addressing the information deficit on

acknowledging threats to peace with justice (Rees 2003: 134-152) in West Papua

through research, public awareness campaigns, and promoting education on conflict

resolution.

The Strictly SamoanProjectis a community based project devised in 2008 in

response to the disproportionately high incidence of youth crime and

family/community violence occuring in the Samoan communities of outer western

Sydney2. It included five visual art and social history exhibitions and a series of

public events including traditional tattooing demonstrations, a Pacific artists forum,

a kids Samoan costume workshop and a Pacific market. The centre piece was the

Samoa Mo Samoa: The Story of the Mau exhibition drawn from the Alexander

Turnbull Photographic Archives of the New Zealand National Library and which

chronicles Samoas remarkable Mau Movement for Independence. Samoa was the

first Pacific nation to achieve independence and the Maus strategy of highly

organized nonviolent resistance is a political model of great significance and an

achievement of which older Samoans are most proud. This collection of historic

2seewww.penrithregionalgallery.org/strictly%20samoan.php


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photos records the leading figures and key events of Samoa's little known political

history from colonial rule to independence.

Peace Tourism in Timor Leste is an action-research endeavour that aims to engage

youth in nation-building policy development and delivery. East Timor currently faces

severe youth security issues as a result of youth under-employment and under-

education. The proposed project seeks to address these issues by developing a model

of peace through youth tourism. This model will be community-led and developed

through cross-institutional engagements with the Ministry of Tourism, Trade and

Industry (MTTI), Secretary of State for Youth and Sport (SSYS), youth leaders and

local businesses in Dili. The overarching goal is to address conflict caused by youth

under-education and unemployment in East Timor through the development of a

youth peace tourism industry. The project goal is to build the capacity of relevant

ministries of East Timor to conduct effective stakeholder consultations to develop an

effective community-led policy on peace through youth tourism in East Timor.

Progressing this initiative involves patience and strategies for long term dialogue.

Additionally, although nation- and peace-building within East Timor has relied

heavily on a centralized state, some leaders have built alternative visions for peace.

For example, Ramos-Horta developed the concept of zones of peace as an ideal

model for peacebuilding: Going back many years, Ive reflected on what is the best

way to bring peace to an entire country and maybe elsewhere in other parts of the

world. You build peace block by block, zone by zone.3 From this perspective, peace

through tourism may address local efforts to realise human rights and social justice

(Higgins-Desbiolles & Blanchard 2010).

3AscitedontheZonesofPeacewebsite,see.'ZonesofPeaceOrg.'fromhttp://www.zonesofpeace.org/.


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The Woman to Woman initiative involved a series of dialogues to link human rights

and social justice with citizenship responsibilities, as Indigenous and non-Indigenous

women in Australia came together in cross-cultural dialogue (see Blanchard 2001).

Part of the myriad of activities associated with the Decade for Aboriginal

Reconciliation, the project promoted a dialogue on citizenship responsibilities. When

the Parliament - with unanimous cross-party support - enacted the Council for

Aboriginal Reconciliation Act 1991, it hoped the legislation would usher in a decade

of reform and social justice for Aboriginal and Torres Strait Islander peoples. A

complementary goal spelt out in the preamble to the legislation was that the

Commonwealth seek a national commitment to progressively address Aboriginal and

Torres Strait Islander disadvantage and aspirations during the decade leading to the

centenary of Federation. This commitment related to land, housing, law and justice,

cultural heritage, education, employment, health, infrastructure, economic

development and other relevant social justice issues. The Woman to Woman project

promoted the view, that in conversations with each other aspirations for citizenship

ideals can be given political literacy and the voices of the most marginalised citizens

can be heard. In countries such as Australia, Indigenous women are among the most

vulnerable yet they live by citizenship ideals of reciprocity. This community

development project highlighted that learning from these women about their

experiences and understanding of community and caring, partnership and

interdependence enhances the process of reconciliation and contributes to the

attainment of peace with justice.


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United Nations and governmental projects for conflict resolution and peace have also

been prominent in the Pacific/Oceania region. The Regional Assistance Mission to the

Solomon Islands (RAMSI)1998 to 2003 has recently been evaluated (McGovern

2010) raising the question of RAMSIs directive not to respond to social and

economic needs and simply engage in a restore law and order policy. This research

is presented within a peace with justice (Rees 2003) theoretical framework which

evaluates the effectiveness of RAMSIs singular objective to end the ethnic violence

as linked to negative peace (Galtung 1996:128). In contrast, positive peace is only

possible if a government intervention policy and practice addresses the causes of

conflict and violence, bringing about structural change in society according to the

principles of human rights and social justice (Galtung, 1996:31-33). The UN

Emergency Peace Service (UNEPS) project aims to provide an alternative approach to

regional assistance initiatives that is inclusive of building positive peace (Herro and

Rees 2006).

So how do we begin to unpick the weave of the complex fabric of conflict and its

resolution in the Pacific/Oceania region in order to activate peace potential (Arai

2010) in the region? Let us begin with peace.

TRANSCEND: A network for peace, development and the environment

Johan Galtung, is widely regarded as the father of academic peace studies. As

a Norwegian mathematics professor in 1959, he founded the International

Peace Research Institute in Oslo and in 1964, led the process to establish the

first academic journal devoted to peace studies the Journal of Peace

Research and assisted in the founding of the International Peace Research


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Association (IPRA). The ensuing body of work on the subject of peace studies

includes authoring more than one hundred books. Johan Galtung is a

theoretician and an empiricist. His seminal texts Peace By Peaceful Means

(1996) and Searching for Peace (2002) insist on peace as a process and

propose theories to enact nonviolent conflict resolution. According to

Galtung (2004: viii);

Conflicts do not exist at higher or lower levels. All conflicts are born equal and have the same right to be processed, withtranscendence (going beyond) and transformation, so that the

parties can live with them. Geopolitical conflicts are not on ahigher level because statesmen and diplomats have high socialstatus. All conflicts are equal: they are deeply serious foreverybody concerned. Conflicts are not a game to be won or lost,

but are often a struggle to survive, for well-being, freedom,identity -- all basic human needs.

While Galtung's academic research promotes visions and formulas for peace, this

theorizing informs a concrete and constructive peace practice (Galtung 2008). In

1993, he co-founded Transcend - A Peace, Development and Environment Network

as an association to promote conflict transformation by peaceful means. The

TRANSCEND method rejects conventional methods of conceiving conflict and

conflict resolution (as exemplified by RAMSI above) as limiting. Furthermore,

Galtung (1990:292) is specific about defining all forms of violence as avoidable

insults to basic human needs and says that "[v]iolence is present when human beings

are being influenced so that their actual somatic and mental realizations are below

their potential realizations." (Galtung 1969:168).

TRANSCEND a philosophy of peace and development

For TRANSCEND, the formation of conflict can be described by Attitudes,

Behaviours and Contradictions the ABC triangle (see Appendix 3) involving any


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number of parties with any number of goals. While conflict can start at any corner of

the direct-structural-cultural triangle (Galtung 1990:300), incompatible goals are

considered to be the root of conflict, affected by attitudes and affecting behaviours.

TRANSCEND philosophy and practice also recognises that underlying the visible

attitudes, behaviours and contradictions are invisible attitudes, behaviours and

contradictions (deep culture) that influence the surface level conflict. TRANSCEND

also recognizes that underneath attitudes, behaviours and contradictions are deep

attitudes, behaviours and contradictions that influence the surface level conflict. For

example, deep culture that subordinates women and youth may influence attitudes

towards violence against women and the exclusion of youth from decision making.

Conflict does not always lead to physical violence, and for TRANSCEND the

emphasis is on harnessing the energy present in conflict for positive and peaceful

outcomes rather than destructive ones. Preventing the physical violence associated

with conflict includes an understanding of other forms of violence that can underlie

conflicts. The TRANSCEND approach explains violence beyond simply direct

physical violence. Rather, as well as violent actors, conflict includes structural

violence (Galtung 1990:292-4) and cultural violence (Galtung 1990:296). Structural

violence includes exploitation, repression, exclusion and alienation of groups of

people, such as through colonialism, militarism, patriarchy and globalization (Galtung

1990). Structural violence kills millions of people each year, such as through

starvation and ill-health and can be found in the political, economic, and cultural

policies and power structures in society. For example, the high rates of tuberculosis

on the island of Ebeye in the Marshall Islands may be understood from a structural

violence perspective as stemming from US militarism (Yamada 2004). Cultural


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violence refers to collective attitudes, values and beliefs that justify structural and

direct violence as being acceptable (Galtung 1990). Terms such as just war and

manifest destiny, are some examples of cultural violence, and often traditional forms

of hierarchical power in the Pacific are used as justification for exploiting newly

developed political and economic systems, such as through land leasing arrangements

(Finin & Wesley-Smith 2001).

Understanding violence and conflict as outlined above clearly shows that creating

peace requires more than simply ending physical violence (i.e. negative peace).

Peace in the TRANSCEND approach is defined as the ability to handle conflict with

empathy, nonviolence and creativity (Galtung, Jacobsen & Brand-Jacobsen 2002, p.

xiv). Thus peace is defined more broadly than simply the absence of war and

violence, to include the presence of positive elements within and between individuals

and societies that increase the abilities of those individuals and societies to address

conflict in order to make and sustain peace by peaceful means. Importantly, this

perspective highlights the opportunities for conflict transformation that exist well

before physical violence occurs, such as by addressing structural and cultural causes

of violence. For example, the options available for building peace go far beyond

orchestrating ceasefires and the signing of peace negotiations to include solutions

such as more equitable economic development, the development of peace cultures

through peace education and deepening democracy.

Thus TRANSCEND suggests several key elements for creating peace (see appendix

3). Added to these are the dynamics of: Peacebuilding before the violence starts to

create peaceful actors, structures and cultures; Peacekeeping and peace zones to

minimize and stop violence; and Reconciliation to heal and rebuild societies


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following violent conflict. Together, this philosophy, language and practice becomes

the TRANSCEND model for creating peace by peaceful means (Galtung & Jacobsen

2000).

TRANSCEND a network for peace and development

The implementation and promotion of the TRANSCEND approach to conflict occurs

via a network for peace and development. As a network, TRANSCEND consists of

invited scholars and practitioners from around the world who are committed to

working for peace by peaceful means. Following the model outlined above,

TRANSCEND members in Asia, Africa, Latin America and Europe have been

working across more than twenty program areas (Galtung, Jacobsen & Brand-

Jacobsen 2002). The main activities undertaken by the network have focused on

extensive dialogues as a conduit to stimulate creativity and locate suitable nonviolent

outcomes and processes for transforming conflict (Galtung, Jacobsen & Brand-

Jacobsen 2002). For example, TRANSCEND member Tatsyua Arai conducts annual

dialogues with young professionals from China, Taiwan and the US to search for

peaceful solutions to the conflict between China and Taiwan (Arai 2010). Dialogue is

central to implementing the TRANSCEND approach to conflict. As Brand-Jacobsen

and Jacobsen (2002:77) describe:

dialogue is vital, inviting participation and insight from a variety of actors

and drawing on their own knowledge and experience of conflict and conflict

transformation rather than importing from abroad [and furthermore] [o]nly

when dialogue, as the foundation on which peace is to be built, is brought

together with peace theory and peace actiondoes an authentic peace process

develop.


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Thus, TRASNCEND can be understood as peace praxis. The process that the

development of a praxis for peace provides is the transformation of underlying

structures and causes of violence through promoting a plurality of visions, voices and

creative alternatives to violence (Brand-Jacobsen and Jacobsen 2002). Thus, it is in

this context that the peace work done by TRANSCEND members revolves around

four key activities: action (advocacy)/research, education/training (grassroots) and

dissemination/media. Galtung, Jacobsen & Brand-Jacobsen (2002: xix) give the

example of peace museums to explain how the four activities work together for

implementing peace programs:

Action is to stimulate or build a peace museum.Education/training would include participants who want to knowmore about peace museums or work in them. Dissemination wouldinform about existing and future peace museums. Research wouldexplore artifacts to exhibit in peace museums and investigate thecauses and consequences of peace museums.

Other TRANSCEND Regional Networks are active in researching, disseminating,

educating and implementing various programs in their regions. For example,

TRANSCEND Nordic has been active in conducting conflict transformation

dialogues, the outcomes of which are posted on the TRANSCEND Nordic website4.

Additionally, TRANSCEND Nordic facilitates training in peaceful conflict

transformation through its Sabona Peace and Schools program. In the Middle East,

TRANSFORM (The Interdisciplinary Centre for Conflict Analysis, Political

Development and World Society Research) is currently building a network of

Facilitators for Peace in the Middle East and is developing a methodology for Social

4Seewww.transcend-nordic.org


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Transformation in Conflict supported by the dissemination of TRANSCEND's

approach of pursuing peace by peaceful means (TRANSCEND 2010).

Pacific/Oceania TRANSCEND

In summary, TRASNCEND is a way of understanding peace, conflict and

development and a strategy for creating a more peaceful world. Through linking

academics and practitioners working across programs and regions reinforces peace

activities and strengthens opportunities for peace by peaceful means by unlocking and

enhancing the peace potential within people, communities and society. Many civil

society peacebuilding activities are already taking place in the region addressing the

complexities of conflict by employing the strategies of action/research,

media/dissemination and education/training. Activities aimed at building peace in the

region are targeting a variety of themes, including: human rights, self-determination

and democracy (such as Peaceful Dialogues Over West Papua Project); women,

peace and human security (via peace journalism actions such asFemLINK Pacific);

youth and generational conflict (such Peace Tourism in Timor); non-military

approaches to security (such as UNEPS) and war abolition (such as the Pacific

Concerns Resource Centre).

It is proposed that a TRANSCEND Pacific/Oceania network can further strengthen

such activities by providing a guiding framework and a means for peaceful conflict

transformation in the region. A proposed starting point for a Pacific/Oceania

TRANSCEND is to establish an online network of databases about conflict and its

resolution across the region. The aim of establishing such a network would be to

connect and reflect in order to strengthen a philosophy, language and practice of


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peace by peaceful means in the Pacific region. As Galtung, Jacobsen and Brand-

Jacobsen (2002:xi) note:

Peace is a revolutionary idea; peace by peaceful means defines

that revolution as nonviolent. That revolution is taking place all thetime; our job is to expand it in scope and domain.

Building positive peace in the Pacific/Oceania region requires attention to structural

and cultural violence that are present both between and within countries in the region.

The TRANSCEND approach to conflict and its transformation provides one

philosophy for understanding peace in the region as well as a strategy for promoting

equitable social, economic and political development. The tasks required for peace by

peaceful means are many. Developing a network (of databases) to share tasks and

experiences; evaluations and reflections; histories and innovations; and to reflect on

processes and practices is a staring point. In this way we can bank our knowledge,

pool our resources and create our regional literacy about what it means to achieve

peace by peaceful means.


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Appendix 1 : Map of the Pacific-Pacific/Oceania Region


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Appendix 2 : Applying diverse theories to conflict and its resolution in the Pacific/Oceania Region

Approach Theorists Examples Key Issues

Interest/Needs-based BurtonGaltungLederach

Clements et al. hybridity ofgovernance structures.

Assumes compatibilityof interests is possibleand desirable.

Power Based FoucaultHelvey

SharpRees

Vatukoula Goldmineaction (Fiji).

Violent governmentresponses; conflicts

with traditionalstructures andrelations; lack ofknowledge, financial

and human resources.

Development Based SenBarnett

AusAIDNZAIDUNDP

Inadequatelyrecognizes powerrelations; often

dominated by eliteinterests and regional

powers (eg, Australia,corporate interests);

dominated by securityand economic sectors.

Rights Based Bhatia et alParlevliet

Truth andReconciliation

Commission (SolomonIslands); Land rightscommissions.

Requires complex legalsystems; international

laws may not berecognized bytraditional societies;Solutions are

determined by outside

third parties.Traditional Based Barnes

Traditional elders and

societies

Forgivenessceremonies;He Au

Papa 'olelo(Hawaii);Waitangi Tribunal(New Zealand).

Often do not addressstructural and cultural

violence.


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Appendix 3: ABC Conflict


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