Doi:
https://doi.org/10.19053/01227238.11916
Artículos
Foundations
of Culture of Peace and Peace Education as a means of Social Inclusion
Fundamentos
de la Cultura y Educación para la Paz como medio de inclusión social
Fundamentos da
Cultura e da Educação para a Paz como meio de inclusão social
Fanny
T. Añaños*[1] https://orcid.org/0000-0001-7515-1987
Maribel
Rivera**[2] https://orcid.org/0000-0001-6850-5054
Ana
Amaro***[3] https://orcid.org/0000-0001-8033-0488
*Universidad
de Granada, España/ G.I. HISULA, UPTC, Colombia
**Universidad
Autónoma de Querétaro, México
***Universidad de Granada, España
ABSTRACT
The
aim of this paper is to
provide a theoretical and grounded approach to the culture and peace education,
both linked to socio-educational inclusion, as well as to the related processes
and methods. This is an original
proposal from pedagogical and social education approaches where inclusion, its
principles, methods, and processes are merged together and applied to peace
education in order to construct/deconstruct and promote a culture of peace. The
method consisted
of an exhaustive and specialized documentary study of written, virtual, and
database sources with a subsequent content analysis. The conclusions highlight the
importance and applicability of the socio-educational approach, coherent with
the social reality, especially of vulnerable and conflictive groups, where
inclusion is a crucial element to improve the quality of life and social
coexistence. It is also a practice that contributes to overcome risk factors
and favors protective and potential situations. All of the above will have an
impact on the strengthening and improvement of culture of peace as a tool for
social and educational transformation, the protection of human rights, fair and
sustainable development, management and transformation of life conflicts in the
most comprehensive and inclusive way possible, inside and outside the school
context.
Key words: culture
of peace; peace education; social justice; social pedagogy; social inclusion;
socio-educational intervention.
RESUMEN
El presente trabajo tiene como objetivo realizar una
aproximación teórica y fundamentada sobre la Cultura de Paz y Educación para la
Paz, unida a la inclusión socioeducativa, así como a los procesos y métodos de
acción intervinientes. La originalidad radica en el
abordaje desde enfoques de la Pedagogía y Educación social, donde la inclusión,
sus principios, métodos y procesos se funden y aplican en la Educación para la
Paz, a fin de construir/ deconstruir y fomentar una
Cultura de Paz. El método empleado ha sido
un estudio documental exhaustivo y especializado en fuentes escritas, virtuales
y bases de datos, realizándose un posterior análisis de contenido. Las Conclusiones evidencian la
importancia y aplicabilidad del enfoque socioeducativo, coherente a la realidad
social, especialmente en colectivos vulnerables y en conflicto, donde la
inclusión es fundamental para mejorar la calidad de vida y la convivencia
social, superando los factores de riesgo y favoreciendo los factores de
protección y potenciales. Todo, incidirá en el fortalecimiento y mejora de una
Cultura de Paz como herramienta de transformación social y educativa, la
protección de los derechos humanos, el desarrollo justo y sostenible, la
gestión y transformación de los conflictos, a lo largo de toda la vida, de la
forma más integral e inclusiva posible, dentro y fuera de la escuela.
Palabras
clave: cultura de paz; educación
para la paz; justicia social; pedagogía social; inclusión social; intervención
socioeducativa.
RESUMO
O presente trabalho tem como objetivo realizar uma aproximaçâo teórica e
fundamentada sobre a Cultura de Paz e a Educaçâo para a Paz, somada à indusâo socioeducativa, assim como aos processos e métodos de intervençâo.
A
originalidade encontra-se na abordagem a partir dos
enfoques da Pedagogia e Educaçâo
social,
na qual a inclusâo,
seus principios,
métodos e processos se fundem
e se aplicam na Educaçâo para a Paz, a fim de construir/desconstruir e
fomentar uma Cultura de Paz. O método empregado foi um estudo documental exaustivo e
especializado em fontes escritas, virtuais e bases de dados, realizandose uma posterior análise de conteúdo. As conclusôes evidenciam a importancia e aplicabilidade
do enfoque socioeducativo coerente com a realidade social, especialmente em
coletivos vulneráveis e em conflito, nas quais a inclusâo
é
fundamental para melhorar a qualidade
de vida e a convivência social, superando
os fatores de risco e favorecendo
os fatores de proteçâo
e
as potencias. Tudo isso incidirá no fortalecimento e melhora de uma Cultura da Paz como ferramenta de transformaçâo
social
e educativa, a proteçâo
dos
direitos humanos, o desenvolvimento
justo e sustentável, a gestâo e resoluçâo
dos
conflitos, ao longo de toda
a vida, da forma mais integral e inclusiva possível,
dentro e fora da escola.
Palavras-chave: cultura de paz; educaçâo para a paz; justiça social; pedagogia social; inclusâo social; intervençâo socioeducativa.
Reception:
01/30/2020
Evaluation:
04/29/2020
Acceptance:
05/28/2020
Irenology[4],
understood as peace studies or peace and conflict studies, traditionally refers
to academic disciplines, especially within political science and sociology. It
deals with the multifactorial study of conflicts and threats to peace of
various kinds. Specifically, from an educational perspective, the
epistemological and methodological foundations of the subject to be dealt with
in this work emerge from Social Pedagogy, as a discipline, and from a complex
field of action for Social Education in its practical and professional dimensión: Peace Education[5],[6]. This model is known in
Latin America as "Popular Education", derived from the French current
with the same name.
Addressing
peace education means to confront diverse situations as well as historical,
political, social, economic, among many other realities that are often mediated
by violence and context-specific conflicts. Peace education, certainly, aims to
lay the groundwork that will allow the identification and analysis of current
and future realities, in order to propose intervention mechanisms to improve
the issues detected; such as different forms of coexistence that lead to
deconstruct, construct or reconstruct fairer societies for life, societies
based on human rights, both within and outside the school setting, societies in
which everyone has a place.
For
these purposes, it is important to take into account different perspectives,
such as those related to the personal and social training, the protection and
exercise of human rights, but also solid theoretical contents based on
coexistence, management and transformation of conflicts, development of
educational options beyond the school environment and supporting pedagogical
and methodological principles.
On
the other hand, and in parallel, there exist the need
of implementing socio-educational practices which generate spaces, moments,
situations or events that raise awareness and help to understand the processes
of change and management of the matter under improvement, overcoming, or
integral development in order to build a harmonizing and inclusive
"culture of peace".
It
is not possible to ignore from this framework the presence of political,
ideological, economic, social, etc., perspectives and interests merged in a
scenario in which structural violence, and frequently other types of violence
(direct-verbal, psychological and physical, and cultural-symbolic)[7],
represent a great challenge for Peace Research and for socio-educational
processes. By interfering or interacting all these
factors simultaneously, they legitimize and promote a "threshold of
tolerance" towards them, and sometimes they are part of the injustices
generated by the entire system.
In
sum, this work aims to analyze the different elements involved in the
configuration of peace education and in the development of a culture of peace,
from an inclusive point of view, as well as from the socio-educational
mechanisms aimed at this end.
1.1. A
historical perspective
In
the words of Francisco Muñoz[8], probably
in the first years, centuries and millennia of human history, the idea of peace
did not exist, since it would have required the recognition of peace as a
constitutive element of social realities. Its origin can be associated with the
very origin of humanity; and its evolution, with its own history. Indeed,
socialization, learning, collectivization, sharing, association, cooperation,
altruism, etc., are factors that correspond to the origin of the species. The
idea of peace implies the preexistence of a social and symbolic complexity that
had not been reached in those times.
When
social development reached a certain degree of differentiation and
"complexity", explanatory categories for such phenomena emerged. In
this way, peace -as an idea came to light, gave coherence to social practices,
and has remained present since then.
It
was in the 20th century, after the Second World War, when peace began to be
considered as an object of scientific study, from different disciplinary
approaches and from specific elaborations that have enriched the general
panorama of human behavior. Perspectives in which the concept
of peace is linked to that of war, and consequently to the need to stop it, to
explain, and analyze its horrors. Peace began to be related to a horizon
of hope in which war did not exist.
Research
for Peace has incorporated such perspectives and interests in different fields,
forums, social and academic institutions with scientific and research character
(Universities, Research Institutes, Educational Centers, and scientific
community in general[9]).
In this way, Research for Peace has been nourished by epistemological and
scientific approaches, and also by new and interdisciplinary instruments and
methods to facilitate a significant advance in the treatment and solution of
experiential and intellectual problems of human beings.
In
the process of generating new analysis approaches and contemplating more
variables involved in these phenomena, the birth and evolution of Peace
Education cannot be ignored. According to Jares[10]
this development can be seen from 5 major currents or schools, as follows:
Table 1. Historical evolution
of Peace Education[11]
Source: own elaboration based
on Jares (1999)
At
the end of the 1950s, the Peace Research movement got off to a strong start,
paradoxically, universities in general did not welcome it. However, the
initiative was taken over by research institutes, often without dependence on
educational institutions. A broad social activism was developed in contrast to
a timid academic work.
For
their part, the documents that deal with Peace Education (PE) do so by
proposing a definition and its purposes, establishing its characteristics and
listing contents or themes to be contemplated; a directive, little adapted
approach to the context. However, Peace Education is "a social practice
that promotes certain values, tries to make a certain type of emotions emerge
and encourages the resignification of words and
concepts with we can relate to"[12], it should be viewed as a
policy and as an awareness-raising process:
A
process for developing self-awareness to know, along with others, how to act
and how to change the social relationships that create violence, and how to
acquire moral skills to remove social obstacles that prevent one's potencial realization.[13]
Freire
sees PE as a means to unveil injustices and educate critical human beings, as
stated in his speech when awarded The UNESCO Prize for Peace Education:
Peace
is created and built with the overcoming of perverse social realities. Peace is
created and built with the incessant construction of social justice, therefore,
I do not believe that any effort called Peace Education, instead of revealing
the world of injustices, turns it opaque and tries to blur its victims. On the
contrary, the education that I defend is the one that is rigorous, serious,
substantively democratic, progressive, concerned about students learning, one
that challenges them and makes them critical.[14]
Jares[15]
proposes a definition of PE based on the socio-critical paradigm: "It is a
continuous and permanent educational process based on two defining concepts:
the positive conception of peace and the creative perspective of conflict.
This, through problematizing methods, aims to develop a new type of culture;
the culture of peace, which helps people to critically reveal the unequal,
violent, complex and conflictive reality, in order to be able to situate themselves before it and act accordingly".
When
educating for peace, it must be done "for dissidence, indignation,
responsible disobedience, informed choice and criticism, that is, to get out of
the proposals of cultural and political alienation. Jares
defines PE as: "an effort capable of counteracting the tendencies of
violence and able to consolidate a new way of seeing, understanding and living
the world, starting from one's own being and continuing with others,
horizontally, forming a network, giving confidence, security and authority to
people and societies, exchanging with each other, overcoming distrust, helping
to mobilize them and overcome their differences, showing them the reality of
the world in order to reach a global perspective that can later be shared by
the greatest possible number of people".
1.2 The Concept of
Peace Education
Today,
the emphasis continues to be on the need for Peace Education to be carried out
in all areas and that "education for development and global citizenship
should aim at forming critical global citizens who are capable of acting
against any situation of injustice", in other words, "to form a
critical socio-culturally competent citizenship"[16].
This
particular type of education has a different orientation, with respect to the
traditional one, since "it does not seek to classify students, it does not
promote competition or comparison with one another, it does not justify the use
of violence to win, it just does not automatically agrees with the majority."[17]
Creating
a Culture of Peace is the central objective of Peace Education. "Education
is a crucial instrument of social and political transformation (...), peace is
the creative transformation of conflicts, and its key words are, among others:
knowledge, imagination, compassion, dialogue, solidarity, integration,
participation and empathy. We must agree that its purpose is none other than to
form a culture of peace (.. .)."[18]
These
approaches are confirmed in one of the most recent states of the question on
Peace Education. When comparing 44 articles published between 2013 and 2017, it
was found that Peace Education implies "educate to promote a culture of
peace that advocates sustainable and humane development in a globalized
world."[19]
Peace
Education is based on four fundamental aspects:[20]
1.
It is aimed at
transmitting a specific code of values that includes justice, cooperation,
solidarity, personal and collective autonomy, and mutual respect. Likewise, it
questions discrimination, intolerance, ethnocentrism, and blind obedience,
among others.
2.
It is based on action
for change.
3.
Must be sustained over
time.
4.
It is transversal to
each of the teachings of the different educational stages.
Peace
Education must be critical, based on peace studies, grounded in conflict
resolution and able to detect deceptive forms that manipulate the ideal of
peace. Moreover, it is the cohesive pursuit of values that makes possible the
attainment of peaceful conditions and environments[21].
In
short, from the perspective of Social Pedagogy, in its theoretical and
practical dimension, it not only needs to develop methods and techniques, but a
pedagogical thought with critical and real dimensions towards the social
situations that provoke the process of violence, marginalization and exclusion
in its diverse manifestations, degrees and moments. It must be oriented to
promote critical change processes from the very personal and contextual
realities, in order to improve the conditions and quality of life of people[22].
1.3. Contents and
practices of Peace Education
The
themes and their ways to be put into practice in daily life are the socio-pedagogical
axis of Peace Education. Recognizing them allows us to identify a set of
concepts and methodologies that favor the acquisition of special skills and
knowledge oriented to the construction of (a culture of) Peace. The consulted
authors propose or cite different contents that they consider should be part of
the curricular program of this type of education.
According
to them, the main theme to be addressed is that of conflicts[23]
and the ways of coping with them, including violence and the methods created to
resolve or transform them. This content is suggested to be addressed in the
traditional school since infancy: "A simple way to build a culture of
peace would be to introduce knowledge and practical skills about conflict from
kindergarten to Ph.D programs, starting with problems
such as 'there are two kids and one orange, what do you do?'. (there are at least 16 qualitative different answers)."[24]
Perspective in which the role of educational entities is crucial, not only in
educational, training, research processes, etc., but at all levels where the
University needs to redefine its role and presence[25]; a role in which it
transcends the academic field, being able to address social reality.
For
his part, Jares[26] states that the objectives
and contents of Peace Education should focus on international understanding,
human rights, interculturality, disarmament,
development, conflict and disobedience.
In
the most recent meta-analysis, some of the themes proposed by Jares are still in force, however,
we can also add a couple of important topics that have emerged with greater
relevance in recent decades: gender equality and sustainable
development. In short, in Jares'
opinion: "among the themes that Peace Education should address, in order
to promote a culture of peace, (...) coexistence; cooperation; gender equality;
human rights; non-violence; international understanding; sustainable
development; and conflict resolution are a priority. "[27]
The
concept of Peace Education[28]
in Latin America has been limited to contexts of war or extreme violence.
Today, the perspective includes other areas of social life and covers education
in human rights by linking everyday life experiences, social and political
practices, and interactions between people and institutions.
It
can be observed a general agreement on the fundamental themes that should be
part of the teaching-learning process of Peace Education:
1.
Conflicts and types of
conflict resolution;
2.
Cooperation at all
levels;
3.
Human and sustainable
development;
4.
Human rights;
5.
Peaceful and
intercultural coexistence;
6.
Gender equality;
7.
International
understanding and disarmament.
Other
authors point out the need to generate alternatives to achieve the objectives
of Peace Education: "to create or identify methods that lead to: become
aware of the existence of others and recognize the relationships that bind us
together; accept the cultural, ethnic, sexual, political and religious
pluralism we live in and the legitimacy of the values raised from diversity;
divest ourselves of the ideologies by which we judge others based on our
prejudices or preconceived images; convince ourselves that, as human beings, we
need to interact with others and that every person, from birth, has aptitudes
and qualities that should be able to emerge in favor of individuality".[29]
In
terms of didactics, Jares[30] affirms that the teaching
methods should be based on dialogue, experience, teamwork, cooperation. Methods that encourage student participation and autonomy.
Following this author, the transversal "socio-affective" approach is
recommended given that it consists, in general terms, of making students live
an experience to develop their intuition as well as their intellect, without
giving priority to information, but rather to the description and analysis of
this experience in order to develop "empathy" and thus enable them to
contrast and generalize such an experience at the micro and macro levels of
everyday situations.
2. Relationship between Inclusive
education and Culture of Peace. A
Pedagogy of difference and equity
Inequalities
and gaps[31]
(social, educational, cultural, economic, etc.) are partly explained by
structural violence, which could be understood as a type of violence present in
social injustice and other circumstances that support it and hide static forms
of systemic violence (misery, dependence, hunger, gender discrimination, etc.)
and the possible interactions between them.
In
addition to incorporating the values of Peace and Justice, Peace Research was
allowed to advance considerably in fields of study that were thought to be
exhausted or disseminated by the social sciences such as development and
underdevelopment, democracy, forms of participation and exclusion, etc. All
this has contributed to the decline of scientific neutrality, has favoured the renewal of studies, and has encouraged
interdisciplinary cooperation. In turn, the notion of conflict opens up great
possibilities for analysis because of its relationship with the needs, desires,
emotions, etc. that make up the entire social fabric.
On
the other hand, delving into the responses to diversity and inequalities, it is
worth noting that Spain, through the inclusive approach of universal social
policies, has been implementing measures so that people with greater
difficulties have access to universal services and thus help eradicate
situations of disadvantage and social exclusion.
Current
studies recognize the existence of a greater gap between groups belonging to
disadvantaged contexts[32].
Therefore, the development of proposals inspired by principles of inclusion,
multiculturalism and social justice are becoming increasingly relevant[33].
An inclusive school is one that is on the move, rather than one that has
achieved a certain goal[34].
A process of identification and minimization of the exclusion
factors, ingrained in social institutions, which therefore helps to balance and
achieve fundamental rights and social justice[35]. Schools that work
for social justice are schools that have consistent themes and a fair operation.
Education becomes a powerful tool to fight against exclusion[36].
Research
works carried out in recent years[37],[38],[39]
offer an overview on the influence of the phenomenon of diversity in schools.
Different studies show their unanimous agreement about inclusive education as
the most appropriate option, nowadays, to face the challenge of educating
everyone equally bacause it defends human rights and
endorses the principles of equality, equity and social justice[40].
Inclusive
education demands special attention in creating a warm and welcoming community
for all students in the classroom and school[41]. An open,
diversity-ready curriculum with a school culture that admits and deals with
differences openly[42].
One
limitation of the current discussions about inclusion is the failure to
recognize that school policies reflect the broader values of society and that
barriers to inclusive education are therefore deeply rooted in the social,
political, economic and ideological structure. This becomes a social justice issue
and a growing concern.
When
talking about inclusive education in schools we focus, as mentioned above, on
the Pedagogy of Difference and Equity[43] where difference is treated
as a souce of wealth, and mutual support is used to
eradicate inequality, discrimination and injustice. This pedagogy is the
scaffolding of an inclusive education-culture of positive and integral peace[44].
The
construction of a positive and comprehensive peace[45] is engendered in human
rights, which only exist in peace settings. Therefore, it is necessary to
educate on inclusion, based on difference and diversity. From this conception
of the school, talking about inclusion implies talking about justice and, it
seems logical, that in order to build a distributive and honest society, it is
necessary to develop equitable educational models that face its imbalances in a
fair way. The notion of a culture of peace goes beyond the negative definition
and brings a positive content of social justice, collective well-being and
absence of direct, cultural and structural violence[46],[47].
It is based on practices that generate peace processes and conflict resolution.
The
movement for a culture of peace and non-violence, promoted by UNESCO, conceives
peace as a construction, as a project that concerns all citizens. The
ingredients to achieve this are: democracy, dialogue, solidarity, justice and a
spirit open to difference and diversity. The latter are the ingredients of inclusive
education in schools, where educational work is an instrument of transformation,
through a pedagogy with the following characteristics:
a)
critical and pro-social for ethical responsibility and coexistence; b) capable
of transforming conflicts in a positive and creative way; c) free of exclusion;
d) promoter of participation.[48]
On
this account, it is necessary to cultivate a pedagogy
of differences and equity from and towards an inclusive education-culture of
positive and integral peace.
2.1. Inclusive practices for peace
2.1.1.
Dialogic Pedagogy
In
the dialogical model, the concept of education is understood as a process that
involves all the actors in order to promote human interactions that tend
towards the transformation of both the one who teaches and the one who learns;
therefore, it is assumed that every person is capable of bringing about change
by interacting with others, since they are endowed with the action, they are
agents, constructors and transformers both of themselves and of the environment
in which they develop and live in an effort to consolidate a dialogical society.
Contextualization
of the critical-dialogical pedagogical approach aims at motivating the
permanent reflection by the teaching community on its pedagogical practices so
that learning is focused on students and the final concern is not so much
related to teaching but to the learning process and the cognitive, emotional,
and attitudinal skills of students and the way they use knowledge to face the
challenges posed by the knowledge society and the new problems of the
globalized world. This approach requires a constant stimulation for the
construction of knowledge by students[49].
Freire
(1970) developed the Theory of the Dialogical Action in which intersubjectivity was the protagonist, that is, the
dialogue between all people.[50]
Based
on the INCLUD-ED research (2006-2011), which analyzed the educational
strategies that contribute to overcoming inequalities and promoting social
cohesion, several schools began to apply the Successful Educational Actions.
These SEA, inspired by contributions of critical and
dialogical pedagogy are made up of those educational practices that obtain the
best results in different contexts, in addition to positively influencing the
development of values, emotions and feelings of students.[51] Building
a culture of peace[52]
requires not accepting those
social behaviors that exalt the use of force, but insists on overcoming certain
social incompatibilities through dialogue and equal opportunities.[53]
2.1.2. School, a
space of peace
The
construction of an increasingly implemented peace has to lead us to place
ourselves before reality in a specific way, it will offer us a vision that
gives meaning and makes possible this construction: the starting point of this
peace is found in the capacity of the human being to grow, to optimize and
optimize oneself, to be a person in society, together with others.
United
Nations (1998) also illustrates the culture of peace as a culture based on a
set of values, attitudes and behaviors that reject violence and prevent and
address conflicts, seeking to placate their causes in order to solve them
through dialogue and negotiation among individuals, groups and nations. This
implies the need to seek a change of mentality that helps us to organize around
the idea of the defense of the common good, based on certain values.[54]
An
example of this is the project "Red Escuela: Espacio de Paz", in Andalusia,[55] which received a boost for
its development in 1995 (Order 19 December 1995). Moral and civic education
acquired an important significance within this program,
it looked for a change in social mentality that would collaborate in the
educational approach to coexistence problems that constitute a great challenge
both at a social and school level.
This
change in mentality began to take shape in 2002-2003 within a pioneering
project including three hundred Andalusian schools.
Nowadays, it has almost two thousand registered. In order to take part in this
project, a two-year program dealing with contents listed below must be
developed:
•
Democratic citizenship;
•
Peace education, human
rights and democracy;
•
Improvement of school
coexistence and peaceful conflict resolution;
•
Prevention of violence.
3. Educational agents facilitating a
culture of peace
School
culture could be defined as the historically transmitted patterns of meaning
that include norms, values, beliefs, ceremonies, rituals, traditions, and myths
understood, perhaps to varying degrees, by members of the school community[56].
Coexistence
refers to the quality of the interpersonal relationships built in the educational
institution, which give rise to a certain school climate and, in turn,
influence them. This definition states that the search for positive coexistence
is an essential goal of education and cannot be understood exclusively as a
reaction to the appearance of certain conflicts[57].
Based
on similar terms, school coexistence is defined as the interrelation between
the different members of an educational institution. It is not limited to the
relationship between people, but includes the forms of interaction among the
different levels that make up an educational community, so it constitutes a
collective construction under the responsibility of all educational members and
agents without exception.
The
concept of coexistence from the quality of education can be approached from
different disciplinary perspectives. The psychoeducational
dimension assumes that education only occurs through the intersubjective
encounter between people, and when this encounter is not developed under
parameters of psychological, ethical and emotional well-being, the processes of
teaching and learning can be very difficult or even imposible to
carry out. This is a social and moral dimension[58] that includes the
recognition of the other, as similar and different at the same time.
School
coexistence can be understood as an interrelational
process that foresees both an interpersonal and a collective dimension, given
that the actions of individual persons and their inter-subjective exchanges, as
well as the set of institutionalized policies and practices that mark such
exchanges, converge in it.
Hierarchies,
norms, traditions, stories, and forms of relationship are, among others,
cultural elements that intervene in the configuration of certain modes of
coexistence in the school. Therefore, the way of living together expresses the
uniqueness of a school and its history.
It
should be noted that in a peace school, it is essential that teachers,
students, families and the environment act as defenders of their work. The
atmosphere of collaboration and joint work is fundamental to help generate
spaces of peace[59].
It is necessary to work to bring family and school cultures closer together,
which favors education in children and their school performance. This becomes
then, an indicator of educational quality[60],[61].
This also fosters children's overall development and expands opportunities for
generalization of learning in different contexts, thus helping to shape the
path to full inclusion.
This
current of change implies a new vision of the relationships established between
families and education professionals. Here, the key elements in the cooperation
agreements between the parts begin to emerge: professional competence,
communication, respect, commitment, equity and trust; all united in a great
feeling of solidarity.
The
school must be conceived as a basic unit of change, open to the community, a
place with other educational agents; this implies a flexible and democratic
school organization with a high level of autonomy to redefine spaces, times and
training practices, with a new style of pedagogical leadership, with greater
commitment and presence in the social and natural environment[62].
The
creation of professional communities committed to the improvement of
teaching-learning allows the simultaneous articulation of organizational
changes in the schools and individual changes in their teachers. It also
facilitates the transition from a culture of individual execution of external
proposals, to a culture based on autonomy, negotiation, trust, internally
generated innovation and the collegial work of the teachers. All these forms of
joint work aim at analyzing reflectively and collaboratively what has been
done, why and how it has been achieved, it allows to assess achievements and
needs, to rethink what could be changed and agree on action plans, measures
that together represent an important change in the teaching culture and
practice.
It
is necessary to mention the figure of the social educator as the person who,
after specific training, contributes through pedagogical, psychological, and
social methods and techniques to the personal development, social maturation,
and autonomy of young people and adults with disabilities or social misfits (or
at risk of them)[63].
If we start from the base of the changes in our society towards more complex
and multicultural environments, in scenarios such as education, the need to
incorporate the figure of Social Education arises in a more notorious way.
Increasingly,
vulnerable groups have a presence in society, this is why, research
must give priority to addressing their needs and the influence of Social
Education in both free and paid teaching contexts. The complexity of our
current society requires social mediators between the school and other social
institutions such as the family and local entities.
The
role of social educators[64]
in educational institutions falls into three models:
1.
Registered in schools,
model applied in the Communities of Andalusia, Extremadura and Castilla - La Mancha;
2.
Integrated into the
municipal social services. Model applied in the Balearic Islands, the Basque
Country, Galicia and Madrid;
3.
Specific projects led
by experts in schools. Model applied in the rest of the communities not
mentioned above.
In
autonomous communities such as Andalusia, the incorporation of experts in
schools took place in 2007-2008. The paralysis of the project and the scarce
repercussion of this figure can be seen.
The
opening of some autonomous communities is not enough. It is necessary for
social educators to be able to participate freely in the life of the
educational institution, they must be granted the privilege of deciding,
bearing in mind that their vision of certain problems is different from that of
teachers. The incorporation of social educators in the formal sphere must be implemented
by the State through laws that guarantee their presence in all educational
institutions in Spain, as a support for the rest of educational agents.
Building
and growing a Culture of Peace is one of the central objectives of
socio-educational intervention for peace, so it is important to be clear about
how it is defined and about the aspects to be considered in the process towards
it.
Culture
of Peace[65]
can be defined as a movement to overcome the culture based on antagonism,
confrontation and struggle; to overcome the predominance of geoculture
(cultural diversity linked to biodiversity), geopolitics and geoeconomics, the democratization of the market and the
State. This is a movement to reform the capacity and potential of local
producers, the linking between the macro and the micro aspects of each society
and the democratization of knowledge to serve in the generation of equity and
economic development.
The
idea of conceiving a culture of peace includes a "new social and
ecological contract at the planetary level able to install, through legal and
political instruments, a balance between societies based on the values of
modern humanism, values of solidarity, brotherhood, justice, freedom and
sustainable development"[66].
According
to Article 3 of the Declaration on the Right to Peace: "a) The culture of
peace is meant to defend, every day, the peace in the spirits of human beings,
by means of education, science and communication; it must build the path that
leads to the global implementation of the right of the human being to peace. b)
the culture of peace implies the recognition, respect
and daily practice of a set of ethical values and democratic ideals that are
based on the intellectual and moral solidarity of humanity.[67]"
It
is interesting to see how the concept of a culture of peace evolves from
UNESCO, which in 2015 defines it as "a set of values, attitudes and behaviours of human beings in society, that simultaneously
create and cause social interrelationships and interactions based on the
principles of freedom, justice, democracy, tolerance and solidarity; which
reject all violent action and prevent conflicts, seeking also to prevent their
causes, and solve problems through dialogue and negotiation; while guaranteeing
to all people the exercise of all rights by providing the possibility to fully
participate in the endogenous development of their societies." [68]
A
culture of peace is built on a daily basis and constitutes a
"multidisciplinary effort from education, to transform conceptions, change
perceptions and assume commitments in order to derive the presence of peace in
culture, understanding that this building task must go beyond the limits of
conflicts to become a daily experience in scenarios such as school, work,
family, the State, civil society, among others."[69]
The
variability and richness of the themes addressed make conflict a present
element in every society, so it is necessary to understand it as a source of
creativity and opportunity for change. Consequently, conflict is part of the
process of social interaction in which the interests of individuals and groups
interact, regulate, transform and even resolve themselves. It is clear that in
this process multiple and complex collisions and coalitions occur, this fact
may support important issues in coexistence, namely: forms of mutual
recognition (otherness and diversity), understanding of the perceptions of the
other, mere coexistence (tolerance) or even the emergence of new forms of
collaboration, coexistence and miscegenation. However, on some occasions it
brings about destructive and annihilating results[70], before which we must react
by articulating proposals able to transform, manage, regulate or prevent
conflicts, in order to offer spaces for coexistence and peace, even if it is
imperfect.
Today,
for instance, in the educational and academic field, there are still resistance
movements or approaches to work that are ideal or theoretically well spelled
out, but that do not respond to the intended objectives in practice. Therefore,
it is necessary to consolidate a work based not only on theories, but also on
practices and scientific evidence, with interdisciplinary and integral views.
In this sense, according to Galtung[71],
the consequences of this timid acceptance of the theme by the academy are still
visible, that is, a strong movement of research and activism, but weak in the
education scenario, a movement that generally fails to enter schools and
universities. In short, despite attempts, peace education has probably not
developed significantly over the last few decades, particularly in contrast to
the considerable advances in research and activism.
For
its part, returning to the school framework, educational inclusion helps to
attack social justice[72],
it is concerned with increasing attendance and completion of all students, thus
reducting dropout and expulsion rates, it learns from
diversity and promotes cohesion. This, in turn, requires an analysis of the
causes of exclusion; sharing the blame for failure and seeking support for those
excluded. Exclusion can be based on many factors: migration and refugee status,
conflict, natural disaster, income, linguistic and cultural status, gender, and
capacity. Therefore, it is necessary to work on practices that will improve
work in schools.
More
and more conflict situations arise in the classrooms, such as coexistence
problems, aggressive behaviors, low tolerance for frustration, lack of social
skills[73],
ICT addictions, problematic alcohol and drug use, male chauvinism and
small-scale male chauvinism, etc. Peace cannot be achieved from an outdated
traditional modernity where values are imposed on individuals or groups through
power relations. School peace can be achieved from approaches consistent with
dialogical modernity, from approaches of egalitarian dialogue, from the
plurality of voices that make up the educational community.
Social
and contextual realities, and people
"change" frequently, and so do the forms of conflict. Peace is not an
immovable objective but is identified and built daily, it is imperfect because
it is unfinished[74],
it is therefore dynamic, open, diverse, etc. This processual
approach benefits the evolution of pacifism. In addition, it is based on
theoretical and epistemological approaches based on evidence and subjectivities
that bring us closer to the understanding of the human being.
Peace
Education and respect for human rights acquire in our days a particular
relevance when contrasting their values with the daily violence, the horrors of
war and the destruction or gradual transformation of values that affect us day
after day.
As
discussed, "peace is not only defined by the absence of war and conflict,
it is also a dynamic concept that needs to be understood in positive terms,
such as the presence of social justice and harmony, the possibility for human
beings to fully realize their potential, and respect for their right to live
their lives with dignity. Long-term human development cannot take place without
peace and without a fair, equitable and continuous planning, peace cannot be
maintained."[75]
Educating for Peace means developing
complex themes and problems with a critical, deep and serious approach to our
shared present and our common historical period.
Complex themes with diverse meanings in different contexts
that expand themselves from the school environment to the family, the
neighborhood, the peer group, and the diverse socialization processes.
In
summary, from the approaches of Social Pedagogy, Education for Peace,
specifically, stands as a necessity for the construction of an integrative and
inclusive "culture of peace".
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Esta obra
está bajo una licencia Creative Commons. Reconocimiento-No
Comercial-Sin Obra Derivada 2.5 Colombia.
[1] Professor
of the Department of Pedagogy, Deputy Director of the Institute of Peace and
Conflict (IPAZ) and coordinator of the Master’s Program in Culture of Peace,
Conflict, Education and Human Rights at the University of Granada. Ph.D in in
Pedagogy, Master’s Degree in Children’s Rights and Needs. Bachelor’s
Degree in Early Childhood Education. E-mail: fanntab@ugr.es.
[2] Teacher of Social Psychology and Socio-Cultural Education at the
Universidad Autonoma de Queretaro, Mexico.
Master’s degree in Social Psychology of Groups and Institutions and PhD Student
in Educational Sciences at the University of Granada,
Spain. E-mail: maribel.rivera@uaq.mx.
[3] Teacher of Social Pedagogy and School Inclusion in the Pedagogy
Department at the University of Granada. Ph.D in Pedagogy. E-mail: anaamaro@ugr.es.
[4] Irenology: from Ancient Greek sip^vn
(eirene, "peace"). An
interdisciplinary effort aiming at the prevention, de-escalation, and solution
of conflicts by peaceful means.
[5] Fanny Añaños-Bedriñana (2012a). "Pensamiento y acción socioeducativa en Europa y España. Evolución de la Pedagogía y Educación
Social" [Thought
and socio-educational action in Europe and
Spain. Evolution of Pedagogy and Social
Education].
RHELA, Revista de Historia de
la Educación Latinoamericana14, no
18, (2012a): 119-138.
[6] Fanny Añaños-Bedriñana,"¿Qué es la
Pedagogía y Educación Social? Aproximaciones introductorias y conceptuales" [What is Pedagogy and Social Education? Introductory and
conceptual approaches], en La
construcción de la nación iberoamericana. Siglos XIX-XX. Comparaciones y
conexiones, Eds. Diana Soto Arango y A. Martínez Moya (Tunja:
Colección de Cuadernos de Vendimia-RUDECOLOMBIA., tomo III, 2013),91-112.
[7] Johan, Galtung,
Tras la violencia:
reconstrucción, reconciliación, resolución: Afrontando los efectos visibles e
invisibles de la guerra y la violencia [After
the Violence: Reconstruction, Reconciliation, Resolution: Addressing the Visible and Invisible Effects
of War and
Violence], (Bilbao: Bakeaz, Gernika Gogoratuz, 1998).
[8] Francisco, Muñoz Muñoz,
La paz imperfecta [The Imperfect Peace]. (Granada:
Instituto de la Paz y los Conflictos/Universidad de Granada, 2001). From https://www.ugr.es/~fmunoz/documentos/pimunozespa%C3%B1oLpdf(10/01/2020)
[9] For example, in 1960, Johan Galtung
founded the International Peace Research Institute in Oslo. In 1966 Alva Reimer
Myrdal founded the Stockholm International Peace Research Institute. In 1996
the Peace and Conflict Research Institute (IPAZ) was established at the
University of Granada, Spain, led by Francisco Muñoz Muñoz.
[10] Xesús
Jares, Educación
para la Paz. Su teoría y su práctica [Peace
Education. Its
theory and practice] (Madrid, Editorial Popular,1999), 72-86.
[11] IPAZ: Peace and Conflict Research Institute, University of
Granada, Spain.
[12] Gerardo Pérez Viramontes, Construir paz y trasformar conflictos: Algunas
claves desde la educación, la investigación y la cultura de paz [Building peace and transforming conflicts: Some keys from
education, research and
culture of peace], (Guadalajara,ITESO Universidad
Jesuíta de Guadalajara, 2018), 80.
[13] John Paul Lederach, El abecé de la paz y los conflictos: educar para la
paz, [The ABC of peace and conflict: educating for peace], (Madrid, España:
Los libros de la Catarata, 2000), 51.
[14] Paulo Freire, Discurso UNESCO Educación para la Paz [UNESCO Speech Peace Education], (Paris, 1986): https://issuu.com/pedagdavirtualidade/docs/discursopaulofreireeunesco1986 (18/11/ 2019)
[15] Xesús
Jares, Educar para la
Paz en tiempos difíciles [Educating for Peace in Difficult
Times], (País
Vasco, España:
Bakeaz, 2004).
[16] Noelia Santamaría-Cárdaba,
"¿Cuál es el estatus de la Educación para la Paz en el ámbito científico
actual?" [What
is the status of Peace Education in
the current scientific domain?], MODULEMA Revista Científica Sobre Diversidad Cultural, 3, No4
(2019): 63-77.
[17] Gerardo Viramontes
Pérez, Construir paz y trasformar conflictos:
Algunas claves desde la educación, la investigación y la cultura de paz [Building peace
and transforming conflicts:
Some keys from education, research and culture of peace], (ITESO, Universidad
Jesuita de Guadalajara, 2018), 80.
[18] Vicenc Fisas, Cultura de Paz y gestión de conflictos [Culture of Peace
and conflict management] (Barcelona, España:
Ediciones Gráficas Rey. 2006), 374.
[19] Noelia Santamaría-Cárdaba,
"¿Cuál es el estatus de la Educación para la Paz en el ámbito científico
actual?" [What
is the status of Peace Education in
the current scientific domain?], MODULEMA Revista Científica Sobre Diversidad Cultural, 3, n.
4(2019): 63-77. Recuparado en: https://www.researchgate.net/publication/333480439
[20] Xésus Jare, Educar
para la Paz en tiempos difíciles [Educating
for Peace in Difficult Times], (País Vasco, España:
Bakeaz, 2004).
[21] Dora García-González, Enfoques contemporáneos para los estudios de paz [Contemporary Approaches to Peace Studies],(México,
Conacyt y otras, 2018), 22.
[22] Fanny Añaños-Bedriñana, "Violencias y exclusiones. Enfoque socio-educativo y de
la paz" ["Violence and exclusion. A socio-educational and peace
approach"], Convergencia. Revista de Ciencias Sociales 19, n.o59, (2012b): 13-41.
[23] Vicenc Fisas, Cultura
de Paz y gestión de conflictos [Culture of Peace and conflict management],
(Barcelona, España: Ediciones Gráficas Rey, 2006).
[24] Johan Galtung, Tras la violencia, 3R: reconstrucción,
reconciliación, resolución. Afrontando los efectos visibles e invisibles de la
guerra y la violencia [After the
violence, 3R: reconstruction,
reconciliation, resolution.
Coping
with the visible and invisible effects of war and violence] (Bakeaz, Gernika Gogoratuz, 1998), 74
[25] Celina Trimiño
Velásquez; Luisa Amézquita Aguirre. Reflexiones desde
la universidad sobre educación en derechos humanos y para la paz [university reflections on education in human rights and peace] Revista Historia de la Educación
Latinoamericana. Vol. 20 No. 31 (2018): 101-124. https://doi.org/10.19053/01227238.8564
[26] Xesús Jares, Educar
para la Paz en tiempos difíciles [Educating for Peace in Difficult
Times]. (País Vasco, España: Bakeaz,
2004)
[27] Noelia Santamaría-Cárdaba,
"¿Cuál es el estatus de la Educación para la Paz en el ámbito científico
actual?" ["¿Cuál es el estado de la Educación para la Paz en el actual
escenario científico?"], MODULEMA Revista
Científica Sobre Diversidad Cultural, 3, n.° 4 (2019):73.
[28] Alicia Cabezudo, "Hacia una Educación para la
paz, respeto de los Derechos Humanos y Desarme. Desafío pedagógico desde una
perspectiva latinoamericana" ["Towards Peace Education, Respect for Human Rights and Disarmament. The pedagogical challenge from a Latin American perspective"] en Enfoques contemporáneos para los
estudios depazeds.
Dora Elvira. García-González (México, CONACYT y otras, 2018), 9-83.
[29] Gerardo Viramontes Pérez,
Construir paz y
trasformar conflictos: Algunas claves desde la educación, la investigación y la
cultura de paz [Building peace and transforming conflicts: Some keys from education,
research and culture of peace] (ITESO,
Universidad Jesuíta de Guadalajara, 2018), 90
[30] Xesús
Jares, Educar para la
Paz en tiempos difíciles [Educating for Peace in Difficult
Times]. (País
Vasco, España:
Bakeaz, 2004)
[31] Fanny Añaños-Bedriñana, "Violencias y exclusiones. Enfoque socio-educativo y de
la paz" [Violence and exclusion. A socio-educational and peace
approach], Convergencia. Revista de Ciencias Sociales 19, n.o59, (2012b): 13-41.
[32] Rocío Cárdenas-Rodríguez, Teresa Terrón-Caro y María Carmen Monreal-Gimeno, "Educación
Primaria y alumnas gitanas. Análisis de las barreras sociales en contextos de
exclusión" [Primary education and gypsy students. An analysis of social barriers in contexts of exclusion], Revista de Investigación Educativa, (2019)(1), 75-91.
[33] Felipe Jiménez Vargas, José Luis Lalueza y Carla Fardella,
"Aprendizajes, inclusión y justicia social en entornos educativos
multiculturales" [Learning, inclusion and social justice in multicultural educational settings], Revista Electrónica de
Investigación Educativa (2017) 19 (3) 10-23
[34] Mel Ainscow, Tony Booth
y Alan Dyson,
Improving schools, developing inclusión, (Routledge: London, 2006). They try to bring the reality of
the school culture and the importance of the institution in improving society.
[35] Francisco Javier Murillo y Reyes Hernández-Castilla,
"Liderando escuelas justas para la justicia social" [Leading
just schools for social justice], Revista internacional
de Educación para la Justicia Social, (2014) 3
(2), 13-32
[36] Education can be
a factor of social cohesion if it
seeks to transform diversity into a positive center of mutual understanding
between individuals and human groups and if at the same time it avoids to
become (itself) a factor of social exclusion (UNESCO, 1999).
[37] Rocío Cárdenas-Rodríguez, Teresa Terrón-Caro y Ma Carmen
Monreal-Gimeno, "Educación Primaria y alumnas gitanas. Análisis de las barreras sociales en contextos
de exclusión" [Primary education and gypsy students. An analysis of social barriers in contexts of exclusion], Revista de Investigación Educativa (2019)37(1), 75-91.
[38] Felipe Jiménez, José Luis Lalueza
y Carla Fardella, "Aprendizajes, inclusión y justicia
social en entornos educativos multiculturales" [Learning,
inclusion and social justice
in multicultural educational settings],
Revista Electrónica de
Investigación Educativa (2017) 19, (3) 10-23.
[39] Sheldon Shaeffer, Inclusive education: a prerequisite for equity and social
justice (Asia Pacific
Education Review, (2019) 20, (2) 181-192
[40] Shane
Costelo y Christopher Boyle, "Pre-service Secundary
Teacher's Attitudes Towards Inclusive Education
(Australian Journal of Teacher Education, (2013) 38 (4).
[41] Mara Sapon-Shevin, "La inclusión real: Una perspectiva de justicia social" [Real Inclusion: A Social Justice Perspective], Revista de Investigación en Educación, 11, n°. 3, (2013): 71-85.
[42] It is an educational center with no room
for exclusion and marginalization. Pilar Arnaiz y José Manuel Guirao, "La
autoevaluación de centros en España para la atención a la diversidad desde una
perspectiva inclusiva: ACADI" [Self-evaluation of educational
centers for attention to diversity from
an inclusive perspective in
Spain: ACADI] Revista Electrónica Interuniversitaria de Formación
del Profesorado, (2015) 18 (1), 45-101.
[43] In the context of our educational
reality lie the violent roots of inequalities in learning, which are
unacceptable because they are contrary to the principles of human rights and
democratic ideals.
Anaida Pascual-Morán, Pedagogía de
las diferencias y la equidad. Desde y hacia una educación cultural inclusiva de
paz positiva e integral [Pedagogía de la diferencia y la equidad. Desde y hacia
una educación cultural inclusiva de paz positiva e integral], (Ra Ximhai,
10, n.o2, (2014): 227-257.2014).
[44] Felipe Jiménez Vargas, José Luis Lalueza y Carla Fardella,
"Aprendizajes, inclusión y justicia social en entornos educativos
multiculturales" [Learning, inclusion
and social justice in multicultural educational environments], Revista Electrónica de Investigación
Educativa,19, no. 3, (2017):
10-23.
[45] Isabel Hernández Arteaga, José Alberto Luna Hernández y Martha Cecilia Cadena Chala, "Cultura de Paz: Una Construcción
desde la educación" [Culture of Peace: A Construction
from education], Revista Historia de La
Educación Latinoamericana19, n.o28
(2017): 149-172.
[46] Miguel López Melero, Barreas que impiden la escuela inclusiva y algunas
estrategias para construir una escuela sin exclusiones [Barriers
that interfere with the inclusive school and some strategies to build
a school without exclusions], (Innovación educativa, 2011) 21,
37-54.
[47] Sheldon Shaeffer, Inclusive education: a prerequisite for equity and social
justice (Asia Pacific
Education Review, 2019) 20, 181-192.
[48] Vicent Fisas, La paz es posible: Una agenda para la paz del siglo XXI [Peace
is Possible: An Agenda for Peace
in the 21st Century], (Barcelona: Intermón/Oxfam, 2000).
[49] Henry Gallardo Pérez, El modelo pedagógico crítico en la educación [The critical pedagogical
model in education], (Respuestas,
2014) 19,
(2) 81-92.
[50] Current
studies have confirmed the suitability of fair treatment and equal dialogue to
overcome inequalities. Aitor Gómez,
Lidia Puigvert y Ramón
Flecha, "Critical
Communicative methodology: informing real social transformation through
research", Qualitative Inquiry,
17, n.o3, (2011): 235-245.
[51] Ramón Flecha y Soler, Turning difficulties
into possibilities: engaging Roma families and students in school through
dialogic learning, (Cambridge
Journal of Education, 2013) 451-465. Currently, there are more than 400
educational centers in different parts of the world (Spain, England and in
various Latin American countries) that are putting into practice the Successful
Educational Actions.
[52] Labradror Herráiz,
Educación para la paz y
cultura de paz en documentos internacionales [Education
for peace and culture of peace in international documents] (Contextos educativos, 2000)
[53] Successful
actions are being implemented worldwide, in which it is being verified that
there are forms of action that lead to the development of dialogic practices,
and manage to replace violence with dialogue as a regualar
methodological practice. This is not yet a widespread practice in educational
centers. Ramón Flecha y Villarejo, "Pedagogía crítica: un acercamiento al derecho real de la
educación" [Critical pedagogy: an approach to
the right to education for
real] Revista
Internacional de Educación para la Justicia Social,(2015)4(2), 87-100.
[54] José Manuel De Oña y Emilio García, "Proyecto
Escuela: Espacio de Paz. Reflexiones sobre la experiencia en un centro
educativo" [School Project: a Peace Space. Reflections on the experience
in an educational center], REICE. Revista
Iberoamericana sobre Calidad, Eficacia y Cambio en Educación (2016) (2), 115-131. This is a project aimed at the entire educational
community at its best: teachers, students, families, non-teaching staff, etc.
It is a commitment of an educational center as a meeting place for people and
entities of very different nature, where adherence, effort and exchange of
ideas must contribute to a climate of favorable relations for all parties and
at all levels, providing individuals with positive concepts for their integral
development.
[55] Andalusia:
Name of a territorial unit in Spain. It is one of the 17 Autonomous Communities
created from the Spanish Constitution of 1978.
[57] María Cecilio Fierro Evans, "Convivencia inclusiva y democrática. Una perspectiva
para gestionar la seguridad escolar" [Inclusive and democratic coexistence. A perspective to manage school
safety], Sinectica (Online,) 40 (2013): 01-18.
[58] Rosario Ortega Ruiz, "La
convivencia: un regalo de la cultura a la escuela" [Coexistence: a gift from culture to the
school], Revista
de Educación de Castilla la Mancha,4,
(2007): 50-54.
[59] Julio Vargas y Ramón Flecha, "El aprendizaje
dialógico como "experto" en resolución de conflictos" [Dialogical
learning as an
"expert" in conflict resolution], Contextos educativos,3, (2000): 81-88.
[60] Comisión Europea, Informe europeo sobre la calidad de la educación
escolar. Dieciséis
indicadores de calidad, [European report on the quality of school
education. Sixteen quality
indicators] (Luxemburgo: Oficina
de Publicaciones Oficiales de las Comunidades Europeas, 2000).
[61] Joyce Epstein, School, family and community partnerships. Preparing educators and improving schools,
(Philadelphia, PE: Westview Press, 2011).
[62] Alonso Fernández-Herrería y María del Carmen López-López, "Educar para la paz. Necesidad de un cambio epistemológico" [Education
for peace. The need for an
epistemological change], Convergencia, 64, (2014): 117-142. To
promote peace education from the theoretical assumptions, that we present,
requires teachers committed to their profession, who reflect, search, and
research on their practice and share knowledge with their colleagues in their
work contexts, thus contributing to the creation of learning communities of
teachers, supported by a culture of care.
[63] Luis Amador Muñoz et al., "Ámbitos de profesionalización del educador/a social: perspectivas y complejidad" ["Areas
of professionalization of the
social educator: perspectives
and complexity"]Revista de Humanidades, n° 21 (2014): 51-70.
[64] José Eduardo Sierra et al., "Rol y funciones de los educadores y las educadoras
sociales en los centros educativos andaluces. Análisis y reflexiones" ["Role and functions of social educators in Andalusian
educational centers.
Analysis and reflections"], Revista Complutense
de Educación (2017), 479-495. They propose evaluative
research to determine the scope of insertion policies for social education
professionals in this context.
[65] Vicenc Fisas, Cultura de Paz y gestión de conflictos [Culture of
Peace and conflict management]. Barcelona, (España: Ediciones Gráficas Rey,
2006).
[66] Anaisabel Prera, "La Cultura de Paz, un nuevo contrato moral de la
sociedad" ["Culture of Peace, a new moral contract of society"],
Diálogo21,(1997):
14-15.
[67] UNESCO. Declaración del derecho del
Ser
Humano a la Paz [Declaration on the Right
to Peace]. Conferencia General, (Oslo,1997) https://unesdoc.unesco.Org/ark:/48223/pf0000110027_spa (15/11/2019).
[68] UNESCO. Replantear la
educación. ¿Hacia un bien común mundial?[Towards a global common good?] Paris, Francia, 2015.
[69] https://doi.org/10.19053/01227238.5596 Studies such as those by Sierra et al.,
(2017) and Moreno et al., (2017) reflect the need to investigate the
incorporation processes of social educators and assess the impact of this
figure, as well as the urgent collaboration between the teachers and experts in
educational institutions to foster the culture of Peace and the inclusion of
vulnerable groups.
[70] Francisco, Muñoz Muñoz,
La paz imperfecta [Imperfect peace]. (Granada: Instituto de la Paz
y los Conflictos/Universidad de Granada, 2001). From https://www.ugr.es/~fmunoz/documentos/pimunozespa%C3%B1ol.pdf (10/01/2020)
[71] Johan Galtung, Form and Content of Peace
Education. En Encyclopedia of Peace
Education (Nueva York, USA: Teachers College, Columbia University,
2008). From http://www.tc.edu/centers/epe/(27/01/2020)
[72] Antonio Bolívar, "Justicia Social y Equidad Escolar. Una revisión actual" ["Social Justice
and Educational equity. A Current Review"]. Revista Internacional
de Educación para la Justicia Social, (RIEJS), (2012). N°1(1), 9-45.
[73] Sarai Menacho Hernández, "El educador social y la escuela. Justificación
de la necesidad de la educación social en la escuela" ["The
social educator and the school. Justification of the need for social
education at school"], Revista de Educación Social, (2013) 16, 1-16
[74] Francisco, Muñoz Muñoz,
La paz imperfecta [Imperfect peace]. (Granada: Instituto de la Paz
y los Conflictos/Universidad de Granada, 2001). From https://www.ugr.es/~fmunoz/documentos/pimunozespa%C3%B1ol.pdf (10/01/2020).
[75]
Calo, Iglesias Díaz. Educar Pacificando: Una pedagogía de los
conflictos [Educate
by pacifying: A pedagogy of conflicts]. Ia
ed. España.
Madrid, España.
Fundación Cultura de Paz Editorial. 2007. From
https://www.magisterio.com.co/articulo/reflexionando-sobre-educacion-para-la-paz(10/01/2020).