Peace Education is an Ethical Imperative

Transcript of PEACE EDUCATION is an ETHICAL IMPERATIVE. These ethical principles include

unity and value of life, not only of human life but also other life forms in nature; respect for
human dignity; nonviolence; justice; and love as a social ethic.

Peace Education
Peace education is essentially transformative. It cultivates the

knowledge base, skills, attitudes and values that seek to transform

people s mindsets, attitudes and behaviors that, in the first place,

have either created or exacerbated violent conflicts. It seeks this

transformation by building awareness and understanding, developing

concern and challenging personal and social action that

will enable people to create conditions and systems that actualize

nonviolence, justice, environmental care and other peace values.

Sadly, social injustice, war and other forms of violence

have long been features of our human condition. They have

caused death, destruction and horrific suffering but humanity has

not yet been able to wage a successful collective effort to transform

this condition. With universal peace education there is some

hope that we may be able to move toward having a critical mass

that will demand and work for the needed changes. As Cora

Weiss, president and initiator of the Hague Appeal for Peace, has

aptly said:

There are many campaigns that are working on a variety

of issues which must be addressed if this new century is not to

carry forward the legacy of the twentieth century, the most violent
and war-filled in history. All these campaigns are needed if we are

to sow seeds for peace and the abolition of war, but none can

succeed without education The Hague Appeal for Peace has

decided that to sustain a long-term change in the thought and

action of future generations our best contribution would be to

work on peace education (cf. Weiss, in Cabezudo and Reardon

2002, p. 4).

In the Philippines, the Center for Peace Education in Miriam

College and other groups have expressed that educating for

peace is both a practical alternative and an ethical imperative.

Peace Education as Practical Alternative

Educating for peace will give us in the long run the practical

benefits that we seek. As stated earlier it is expected to build a

critical mass of people who will demand for and address the

needed personal and structural changes that will transform the

many problems that relate to peace into nonviolent, humane

and ecological alternatives and solutions.

To illustrate, we know that war has been a core institution

of the global security system then and now. It has adversely

affected countless generations, considering its human costs

as well as its material and environmental costs. It has also led

to the rationalization of violence in so many aspects of life. It

has given birth to horrendous phenomena such as war-time

rape and sex-slavery, ethnic cleansing and genocide. And yet,

there is widespread belief that war is inevitable.

War is accepted as a legitimate means

to pursue the so-called national interests.

War carries with it a host of other elements:

amassing armaments, increasing military

forces, inventing more and more sophisticated

and destructive weapons, developing

espionage skills and technology, and subordinating

human rights and the use of torture

on enemies, etc.

Peace education challenges the long held

belief that wars cannot be avoided.

Often this belief is based on an underlying

view that violence is inherent in human

nature. Peace education challenges this

view and encourages people to seek alternatives

to violence and seek ways by which

violent conflict can be prevented. Political

advocacy of nonviolent resolution of

conflict is a key element of peace education and

you can just imagine the benefits that will

be reaped when this becomes the dominant

mindset and value in our country and in the

world! The Philippines still suffer from armed

conflicts and this makes peace all the

more important in our context.

On the micro-level, education on

nonviolent conflict resolution approaches

(an important aspect of peace education),

such as collaborative problem solving and

mediation, can improve the quality of human

relationships and bring about solutions

that are constructive, fair and helpful

to all parties concerned.

Peace Education is an Ethical Imperative

Educating for peace is an ethical imperative considering the

negation of life and well-being caused by all forms of violence.

The ethical systems of the major world faith traditions, humanitarian

ethics and even primal and indigenous spirituality have

articulated principles that inspire the striving for peace. These

ethical principles include the unity and value of life, not only

of human life but also of other life forms in nature; respect for

human dignity; nonviolence; justice; and love as a social ethic.

They are principles that are highly encouraged for actualization

because they are expected to bring us to the common good.

It is for this reason that peace education includes the

study of the shared values of diverse faiths and spiritual traditions,

to show that despite our diversity, we share the same

humanity and the same fundamental aspirations for respect

and acceptance, and for fair treatment.

Schema of Knowledge, Skills and

Attitudes/Values
 The following schema is an attempt to list the
key knowledge areas, skills, attitudes and values
that are integral to peace education.
The list is based on a survey of peace education literature

and of key informants/peace educators that was done by the

Center for Peace Education of Miriam College. Th e list is not

Note : PICTURE
exhaustive and is expected to evolve, as peace education practice

and experiences as well as corresponding reflections and insights

on these experiences increase. The diagram is followed

by a brief explanation of each item found in the schema.

Education for Peace: List of Knowledge

Areas, Skills and Attitudes/Values

Knowledge/Content Areas in the

Peace Education Scheme some of the knowledge

or content areas that are integral to peace
education are:
1. A Holistic Concept of Peace: It is important that students

understand that peace is not just the absence of direct/physical

violence but also the presence of conditions of wellbeing,

cooperation and just relationships in the human and

ecological spheres. This perspective will help them analyze

peace issues in an integrated way.

2. Conflict and Violence: Conflicts are a natural part of

persons social life, but they become problems of violence

depending on the methods of conflict resolution used.

Students can study the problems of violence in various

levels from the personal to the global and including direct,

structural, socio-cultural and ecological violence. They can

also examine the roots and consequences of violence.

3. Some Peaceful Alternatives:

A. Disarmament Learners can be introduced to the goal of

abolishing war and reducing global armed forces and armaments.

It is good for them to see the folly of excessive

arms and military expenditures and the logic of re-allocating

resources toward the fulfillment of peoples basic

needs (e.g. food, housing, health care and education). This

a springboard for the exploration of the meaning of true

human security which springs from the fulfillment of both

basic needs and higher needs of humans (e.g., the exercise

of fundamental freedoms).

B. Nonviolence Learners can study the philosophical and

spiritual underpinnings of nonviolence as well as its efficacy

as a method to effect change. Cases of individuals and

groups who have advocated nonviolence as a philosophy

and method can be examined. Some of these are Mahatma

Gandhi, Martin Luther King, Jr., Aung San Suu Kyi, Th ich
Nhat Hanh, Desmond Tutu and Wangari Maathai.

C. Confl ict Resolution, Transformation and Prevention

Students can study effective ways of resolving conflicts

nonviolently (e.g., collaborative problem-solving) and

how these can be applied into their lives. They can move

on to examine how a conflict that has been resolved can be

transformed into a situation that is more desirable. Ways to

prevent conflict can also be explored because as Johan Galtung

has said, like in the medical field it is better to prevent

than remedy a situation that has gone wrong.

D. Human Rights It is important for learners to have an

integral understanding of human rights and to reject all

forms of repression and discrimination based on beliefs,

race, ethnicity, gender and social class. They should be

encouraged to respect the dignity of all especially the weak

and powerless.

E. Human Solidarity Many commonalities bind together

divergent religious, cultural, local and national groups. All

humans have common basic needs and aspirations and a

shared membership in an interdependent human/ global

community. We have only one home (planet earth) and a

common future. The major world religions also have

shared values and principles. Students can look at how to

increase inter-religious, inter-cultural and inter-group

trust, empathy, respect and cooperation, as well as discourage

stereotyping and prejudice.

 F. Development Based on Justice Learners can be made

critically aware of the realities and tragic consequences of

structural violence and how a philosophy of development

based on justice is a preferred alternative. They need to

understand that development is not economic growth alone

but also the equitable sharing of its fruits.

G. Democratization It is important for learners to understand

that democracy provides the environment in which

peoples fundamental rights and interests are respected.

H. Sustainable Development Learners need to understand

the interdependent relationship between humans and the

natural environment and understand the changes that are

necessary to ensure the well-being of the earths ecosystems

such that it can continue to meet future and present needs.

They need to rediscover the wisdom of our indigenous

peoples who have always respected nature.

 Attitudes/Values in the Peace Education Scheme
It is suggested that the following attitudes and
values be cultivated:
1. Self-respect: Having a sense of their own worth and a sense

of pride in their own particular social and cultural background

as well as a sense of their own power and goodness

which will enable them to contribute to positive change.

2. Respect for Others: Having a sense of the worth and inherent

dignity of other people, including those with social,

religious, cultural and family backgrounds different from

their own.

3. Respect for Life/Nonviolence: Valuing of human life and

refusal to respond to an adversary or conflict situation with

violence; preference for nonviolent processes such as collaborative

problem-solving and other positive techniques as

against the use of physical force and weapons.

4. Gender Equality: Valuing the rights of women to enjoy

equal opportunities with men and to be free from abuse,

exploitation and violence.

5. Compassion: Sensitivity to the difficult conditions and suffering

of other people and acting with deep empathy and

kindness toward those who are marginalized/excluded.

6. Global Concern: Caring for the whole human community

transcending or going beyond the concern which they have

for their nation or local/ethnic community.

7. Ecological Concern: Caring for the natural environment,

preference for sustainable living and a simple lifestyle.

8. Cooperation: Valuing of cooperative processes toward the

pursuit of common goals.

9. Openness/Tolerance: Openness to the processes of growth

and change as well as willingness to approach and receive

other peoples ideas, beliefs and experiences with a critical

but open mind; respecting the rich diversity of our worlds

spiritual traditions, cultures and forms of expression.

10. Justice: Acting with a sense of fairness towards others,

upholding the principle of equality (in dignity and rights)

and rejection of all forms of exploitation and oppression.

11. Social Responsibility: Willingness to take action to contribute

to the shaping of a society characterized by justice,

nonviolence and well-being; sense of responsibility toward

present and future generations.

12. Positive Vision: Imaging the kind of future they prefer with a

sense of hope and pursuing its realization.

Skills in the Peace Education Scheme

Some of the skills that need to be developed are:
1. Reflection: Th e use of refl ective thinking or reasoning,

through which they deepen their understanding of themselves

and their connectedness to others and to the living

earth.

2. Critical Thinking and Analysis: Ability to approach issues

with an open but critical mind; knowing how to research,

question, evaluate and interpret evidence; ability to recognize

and challenge prejudices and unwarranted claims as

well as change opinions in the face of evidence and rational

arguments.

3. Decision-making: Ability to analyze problems, develop alternative

solutions, analyze alternative solutions considering

advantages and disadvantages, and having arrived at the

preferred decision, ability to prepare a plan for implementation

of the decision.

4. Imagination: Creating and imagining new paradigms and

new preferred ways of living and relating.

5. Communication: Listening attentively and with empathy,

as well as the ability to express ideas and needs clearly and

in a non-aggressive way.

6. Conflict Resolution: Ability to analyze conflicts in an objective

and systematic way and to suggest a range of nonviolent

solutions. Conflict resolution skills include appropriate assertiveness,

dialogue, active listening and collaborative problem-solving.

Communication skills are important foundational

skills in conflict resolution.

7. Empathy: T e ability to see the perspective of another person/group

and to feel what that person/group feels. It is a

skill that helps broadening the learners own perspectives

especially in searching fair and constructive alternatives.

8. Grouping: Working cooperatively with one another in order

to achieve common goals. Cooperation and group-building

are facilitated by mutual affirmation and encouragement

by the members. The assumption is that everyone has

something to contribute and is part of the solution.

The Peace Educator

The phrase, the medium is the message, used in a school

setting, suggests to us that teachers have the power to affect the

lives of children and youth. Students often remember the informal

and hidden lessons, not from the overt or stated curriculum,

but from the attitudes, values and actions of the teachers

themselves within and outside of the classroom. We now

know that to be more effective, the medium must match the

message.

Indeed, peace educators must serve as models for the

qualities and skills they are helping young people to develop in

the peaceable classroom and school. This means, first and foremost,

that there is a need for teachers to take the challenge of

personal transformation so that they can be credible agents of

the peace message. Indeed, we have to transform ourselves before

we can expect the learners to make those changes. For instance,

in order to help young people confront their prejudices,

we have to confront our own and commit to changing our

negative attitudes.

A globally renowned peace educator:

The teacher of peace is a responsible global citizen, an intentional

agent of a culture of peace, a person of vision,

capable of hope and the imaging of positive change. S/he

understands that education should be a means toward

constructive change.

S/he is motivated by service and is actively involved in the

community. A teacher of peace sees himself/herself as a

person responsible to society.

S/he is a life long learner, one who continues to improve ones

own learning abilities and to keep abreast of the fi eld.

S/he is both a transmitter and transformer of cultures.

While transmitting ones traditional culture, the teacher

also has to be critical and reflective so s/he can also be an

effective agent of social and cultural transformation.

S/he is a seeker of mutually enhancing relationships that

nurture peace and a sense of community. For example,

respect for human dignity and human rights should guide

teacher-student relationships and the learning processes.

S/he is gender sensitive and alert to any possibility of

gender bias in self or students. S/he helps both male and

female learners to form positive identifi cation for themselves

and to develop gender sensitivity and gender responsibility

toward others.

A teacher of peace is constructively critical. S/he off ers

criticism not to wound or harm, but to elicit constructive

change.

A teacher of peace intentionally develops the capacity to

care by knowing the learners in their charge as individuals.

Th is enables the teacher to respond to the diff erences in

students learning styles as positively as s/he is expected to

respond to other human diff erences. Th e skill of caring is

integral to the peace education process. Caring and supportive

behavior from teachers lets the students know they

are valued.

S/he is an inquirer. S/he poses instructive questions into

the conditions that impede and those that enhance possibilities

for achieving a culture of peace. To be able to conduct

an inquiry into the many issues and goals of peace

education, a teacher of peace needs the skills of elicitation

to draw from the students their own visions and ideas, to

make them delve deeper into their own knowledge and

imagination, and to seek new knowledge. Th e teacher then

is more a raiser of questions than a giver of answers.

S/he has the skills of refl ective learning through which s/he

applies what is learned from teaching to deepen his/her own

understanding of the students and the learning processes.

Th is includes refl ection on or assessment of ones own abilities

by posing some fundamental questions such as: How

eff ective are our teaching-learning interactions in achieving

our goals? What indicators do I have that students are fi nding

satisfaction and meaning in their learning?

A teacher of peace has the skills of communication and

confl ict resolution. Th ese are essential skills for building

community and peace-making. (Th ese skills are explained

in an earlier chapter.)

S/he practices cooperative learning by encouraging cooperative

learning tasks and discouraging negative competition or

in-group-out-group behavior (exclusion) among students.

A teacher of peace inspires understanding of alternative

possibilities for the future and for a culture of peace. S/he

helps students to plan and act to achieve such a culture.

The core questions s/he asks are: What kind of world do

we want? What changes need to be made to achieve it?

What are our special responsibilities to carry out the transformational

process?

In the teacher-training workshops that the Center for Peace

Education has conducted over the last several years in the Philippines,

the teacher-participants were asked to identify the attributes

of someone they have considered as a teacher of peace.

The qualities that were most frequently mentioned are:

Passionate for peace

Compassionate, concerned, kind
Caring, encouraging, understanding
Respects other people
Gentle and non-threatening
Fair, impartial
Has faith in God, inspired by his/her spirituality
Facilitators of learning, rather than sources of authority
Tolerant, open, respectful of the ideas of others
Sensitive to diversity in the classroom, accepts learners as

they are

Open to sharing relevant personal stories

Skilled in eliciting thoughts and posing reflective questions
Motivated, enthusiastic, inspiring
Joyful, not wanting in humor
Bearers of hope rather than despair
Models of behavior and attitudes that they teach

From the foregoing discussion on the attributes of a peace teacher,

we can glean many similarities between those that are given

by Betty Reardon, an expert and experienced peace educator,

and Filipino teachers who are just beginning in their peace

education journey. It indicates that although we may have different

backgrounds, there are principles and values that we hold

in common when conceptualizing the attributes of a peace teacher.

It is notable how Filipino teachers have often referred

to someone who has faith in God or who is inspired by

her/his spiritual tradition as an attribute of a peace teacher.

There is also a preponderance of personal qualities listed by

Filipino teachers. These features are indicative of the culture

within which the Filipino teachers live. Despite many difficulties

and challenges, Filipinos generally keep a hopeful disposition

anchored in their trust in God. They also highly value

interpersonal relationships.

The attributes that we have included in this essay are

neither exhaustive nor definitive. The list can and will grow as

other groups delve deeper into their own concepts of peace,

peace education and a peace teacher. The important thing for

us to remember is that it is best that we begin our journey as a

peace educator with our own personal or inner transformation.

As we manifest the attributes, capacities and skills that mark a

teacher of peace, we will find that the young people in our care

will also learn the skills and behaviors modeled by us. Surely,

there are other influences in their lives and there are times when

perhaps we feel that teacher-modeling does not work, but the

prospect of not doing what we preach is definitely not a better

option. Young people are particularly in search of teachers who

have integrity and credibility. On this we can only agree with

Mahatma Gandhi when he said, Be the change that you wish

to see in the world.

A Whole School Approach

To be more effective in infusing peace ideas, perspectives and

values into the life of the whole school and even beyond, it is

suggested that a whole school approach be adopted. In a whole

school approach, we try to engage all the learning areas, all the

members of the school community (students, faculty, staff ) and

the wider community. The approach also includes other aspects

of school life such as teaching practices and methods, student

activities, administrative policies, school structures and relationships,

as well as social action for and with the larger community.

A whole school approach is important because the consistent

peace messages and values found in the various aspects of

the school and community will facilitate and reinforce the intended

learning. The social, political and economic context within

which the school finds itself may not be conducive and supportive

of the schools vision-mission but it is precisely the challenge

that a peaceable school must address. The peaceable school must

be prepared to be a counterculture to the dominant paradigm

and be an initiator and facilitator of needed transformation. Surely

this is a long-term and arduous process but it is a challenge

that needs to be pursued.

A Vision for the Future

Our vision is a more peaceful 21st century, a century that is good

for all humans, Mother Earth and the whole cosmos. Although

the challenges that we face our enormous, we have to learn to

read the signs of the times correctly. We cannot read only the

negative signs because that might lead us to despair. It is important

that we also see the signs of hope such as the growth of social

movements that work for the promotion of peace and justice in

various ways and levels. This should increase our confidence and

resolve to make our own contribution towards our positive vision.

We need more purposive focusing on the goals that count,

and invest in these goals our renewed energy and commitment.

We submit that building a culture of peace is among the

essential goals for today and tomorrow. Human and ecological

survival and well-being, now and in the future, depend on this.

Therefore, it makes good sense for governments, regional and

international institutions, and all people to work together towards

this vision. In turn, one of the necessary steps to build a

culture of peace is to mobilize education which is at the heart of

personal and social development of a people. We need to introduce

peace education in a more intentional and systematic way

in the formal education system and other learning environments.

Let us meet the future with hope, imagination and the willingness

to forego our old thinking and ways which hinder the blossoming

of a new culture that is more peaceable. Let us educate

and act for peace so that our future will hold the promises that

we seek.

UNIVERSAL DECLARATION OF HUMAN RIGHTS

ARTICLE 1: Right to Equality

ARTICLE 2: Freedom to Discrimination

ARTICLE 3: Right to Life, Liberty, Personal Security

ARTICLE 4: Freedom to Slavery

ARTICLE 5: Freedom from torture and Degrading treatment

ARTICLE 6: Right to Recognition as a person before the law

ARTICLE 7: Right to Equality before the law

ARTICLE 8: Right to remedy by competent tribunal

ARTICLE 9: Freedom from arbitrary arrest and Exile

ARTICLE 10: Right to fair Public Hearing

ARTICLE 11: Right to considered innocent until proven guilty

ARTICLE 12: Freedom from inference with, privacy, family, home and
corresponding

ARTICLE 13: Right to free movement in and out of the country

ARTICLE 14: Right to Asylum in other countries from persecution

ARTICLE 15: Right to a nationality and the freedom to change it

ARTICLE 16: Right to marriage and family

ARTICLE 17: Right to own property

ARTICLE 18: Freedom of belief and Religion

ARTICLE 19: Freedom of Opinion and Information

ARTICLE 20: Right of peaceful assembly and association

ARTICLE 21: Right to participate in Government and in Free Elections

ARTICLE 22: Right to social security

ARTICLE 23: Right to Desirable work and to join trade unions

ARTICLE 24: Right to Adequate living standards

ARTICLE 25: Right to Rest and Leisure

ARTICLE 26: Right to Education

ARTICLE 27: Right to Participate

ARTICLE 28: Right to social order that articulates this documents

ARTICLE 29: Right to participate in the cultural life of community

ARTICLE 30: Community duties essential to free and full development

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 CONVENTION ON THE ELIMINATION OF ALL
FORMS OF DISCRIMINATION AGAINST WOMEN
(CEDAW)

The Convention on the Elimination of all Forms of Discrimination Against Women (CEDAW) is
an international treaty adopted in 1979 by the United Nations General Assembly. Described
as an international bill of rights for women, it was instituted on 3 September 1981 and has
been ratified by 189 states. Over fifty countries that have ratified the Convention have done
so subject to certain declarations, reservations, and objections, including 38 countries who
rejected the enforcement article 29, which addresses means of settlement for disputes
concerning the interpretation or application of the Convention. Australia's declaration noted
the limitations on central government power resulting from its federal constitutional system.
The United States and Palau have signed, but not ratified the treaty. The Holy See, Iran,
Somalia, Sudan and Tonga are not signatories to CEDAW.

Adopted in 1979 by the UN General Assembly, is often described as an international bill of

rights for women. Consisting of a preamble and 30 articles, it defines what constitutes
discrimination against women and sets up an agenda for national action to end such
discrimination.

The Convention defines discrimination against women as "...any distinction, exclusion or

restriction made on the basis of sex which has the effect or purpose of impairing or nullifying
the recognition, enjoyment or exercise by women, irrespective of their marital status, on a
basis of equality of men and women, of human rights and fundamental freedoms in the
political, economic, social, cultural, civil or any other field."

By accepting the Convention, States commit themselves to undertake a series of measures

to end discrimination against women in all forms, including:

to incorporate the principle of equality of men and women in their legal system, abolish all
discriminatory laws and adopt appropriate ones prohibiting discrimination against women;

to establish tribunals and other public institutions to ensure the effective protection of
women against discrimination; and
to ensure elimination of all acts of discrimination against women by persons, organizations or
enterprises.

The Convention provides the basis for realizing equality between women and men through
ensuring women's equal access to, and equal opportunities in, political and public life --
including the right to vote and to stand for election -- as well as education, health and
employment. States parties agree to take all appropriate measures, including legislation and
temporary special measures, so that women can enjoy all their human rights and
fundamental freedoms.

The Convention is the only human rights treaty which affirms the reproductive rights of
women and targets culture and tradition as influential forces shaping gender roles and family
relations. It affirms women's rights to acquire, change or retain their nationality and the
nationality of their children. States parties also agree to take appropriate measures against
all forms of traffic in women and exploitation of women.

Countries that have ratified or acceded to the Convention are legally bound to put its
provisions into practice. They are also committed to submit national reports, at least every
four years, on measures they have taken to comply with their treaty obligations.

The Convention has a similar format to the Convention on the Elimination of All Forms of
Racial Discrimination, "both with regard to the scope of its substantive obligations and its
international monitoring mechanisms." The Convention is structured in six parts with 30
articles total.

Part I (Articles 1-6) focuses on non-discrimination, sex stereotypes, and sex trafficking.

Part II (Articles 7-9) outlines women's rights in the public sphere with an emphasis on
political life, representation, and rights to nationality.

Part III (Articles 10-14) describes the economic and social rights of women, particularly
focusing on education, employment, and health. Part III also includes special protections for
rural women and the problems they face.

Part IV (Article 15 and 16) outlines women's right to equality in marriage and family life along
with the right to equality before the law.

Part V (Articles 17-22) establishes the Committee on the Elimination of Discrimination

against Women as well as the states parties' reporting procedure.

Part VI (Articles 23-30) describes the effects of the Convention on other treaties, the
commitment of the states parties and the administration of the Convention.

Core Provisions
Article 1 defines discrimination against women in the following terms:

Any distinction, exclusion or restriction made on the basis of sex which has the effect or
purpose of impairing or nullifying the recognition, enjoyment or exercise by women,
irrespective of their marital status, on a basis of equality of men and women, of human rights
and fundamental freedoms in the political, economic, social, cultural, civil or any other field.

Article 2 mandates that states parties ratifying the Convention declare intent to enshrine
gender equality into their domestic legislation, repeal all discriminatory provisions in their
laws, and enact new provisions to guard against discrimination against women. States
ratifying the Convention must also establish tribunals and public institutions to guarantee
women effective protection against discrimination, and take steps to eliminate all forms of
discrimination practiced against women by individuals, organizations, and enterprises.

Article 3 requires states parties to guarantee basic human rights and fundamental freedoms
to women "on a basis of equality with men" through the "political, social, economic, and
cultural fields."

Article 4 notes that "adoption...of special measures aimed at accelerating de facto equality
between men and women shall not be considered discrimination." It adds that special
protection for maternity is not regarded as gender discrimination.

Article 5 requires states parties to take measures to seek to eliminate prejudices and
customs based on the idea of the inferiority or the superiority of one sex or on stereotyped
role for men and women. It also mandates the states parties "To ensure...the recognition of
the common responsibility of men and women in the upbringing and development of their
children."

Article 6 obliges states parties to "take all appropriate measures, including legislation, to
suppress all forms of trafficking in women and exploitation of prostitution of women."

Article 7 guarantees women equality in political and public life with a focus on equality in
voting, participation in government, and participation in "non-governmental organizations
and associations concerned with the public and political life of the country."

Article 8 provides that states parties will guarantee women's equal "opportunity to
represent their Government at the international level and to participate in the work of
international organizations."

Article 9 mandates states parties to "grant women equal rights with men to acquire, change
or retain their nationality" and equal rights "with respect to the nationality of their
children."[3]

Article 10 necessitates equal opportunity in education for female students and encourages
coeducation. It also provides equal access to athletics, scholarships and grants as well as
requires "reduction in female students' drop out rates."
Article 11 outlines the right to work for women as "an unalienable right of all human
beings." It requires equal pay for equal work, the right to social security, paid leave and
maternity leave "with pay or with comparable social benefits without loss of former
employment, seniority or social allowances." Dismissal on the grounds of maternity,
pregnancy or status of marriage shall be prohibited with sanction.

Article 12 creates the obligation of states parties to "take all appropriate measures to
eliminate discrimination against women in the field of health care in order to ensure...access
to health care services, including those related to family planning."

Article 13 guarantees equality to women "in economic and social life," especially with
respect to "the right to family benefits, the right to bank loans, mortgages and other forms of
financial credit, and the right to participate in recreational activities, sports and all aspects of
cultural life."

Article 14 provides protections for rural women and their special problems, ensuring the
right of women to participate in development programs, "to have access to adequate health
care facilities," "to participate in all community activities," "to have access to agricultural
credit" and "to enjoy adequate living conditions."

Article 15 obliges states parties to guarantee "women equality with men before the law,"
including "a legal capacity identical to that of men." It also accords "to men and women the
same rights with regard to the law relating to the movement of persons and the freedom to
choose their residence and domicile."

Article 16 prohibits "discrimination against women in all matters relating to marriage and
family relations." In particular, it provides men and women with "the same right to enter into
marriage, the same right freely to choose a spouse," "the same rights and responsibilities
during marriage and at its dissolution," "the same rights and responsibilities as parents,"
"the same rights to decide freely and responsibly on the number and spacing of their
children," "the same personal rights as husband and wife, including the right to choose a
family name, a profession and an occupation" "the same rights for both spouses in respect of
the ownership, acquisition, management, administration, enjoyment and disposition of
property, whether free of charge or for a valuable consideration."

CEDAW with UNSCR 1325 and 1820

A world map showing countries by CEDAW enforcement, 2010.

Resolutions 1325 10th anniversary events highlight use of CEDAW mechanisms

The 10th anniversary of Resolution 1325 in October 2010 highlighted the increasing demand
for accountability to UN Security Council Resolution 1325 on Women, Peace and Security.
Many expressed concern about the fact that only 22 Member States out of 192 have adopted
national action plans. Women are still underrepresented, if not totally absent, in most official
peace negotiations and sexual violence in peacetime and in conflict continue to increase.

These realities emphasized the need to use external legal mechanisms to strengthen the
implementation of SCR 1325, particularly CEDAW. The well-established mechanisms of
CEDAW the Member States compliance report and the civil society shadow reporting
process were cited as possible instruments to ensure accountability.

Several regional and international meetings including the High Level Seminar 1325 in 2020:
Looking ForwardLooking Back, organized by the African Center for the Constructive
Resolution of Disputes, and the Stockholm International Conference 10 years with 1325
What now? called for the use of CEDAW to improve 1325 implementation.

Intersection between SCR 1325 and CEDAW

While CEDAW and UN Security Council Resolutions 1325 and 1820 on Women, Peace and
Security are important international instruments on their own, there is also an intersection
among the three standards that can be used to enhance their implementation and impact.

Resolutions 1325 and 1820 broaden the scope of CEDAW application by clarifying its
relevance to all parties in conflict, whereas CEDAW provides concrete strategic guidance for
actions to be taken on the broad commitments outlined in the two Resolutions.

CEDAW is a global human rights treaty that should be incorporated into national law as the
highest standard for women's rights. It requires UN Member States that have ratified it (185
to date) to set in place mechanisms to fully realize women's rights.

Resolution 1325 is an international law unanimously adopted by the Security Council that
mandates UN Member States to engage women in all aspects of peace building including
ensuring women's participation on all levels of decisionmaking on peace and security
issues.

Resolution 1820 links sexual violence as a tactic of war with the maintenance of international
peace and security. It also demands a comprehensive report from the UN Secretary General
on implementation and strategies for improving information flow to the Security Council; and
adoption of concrete protection and prevention measures to end sexual violence.

Resolutions 1325 and 1820, and CEDAW share the following agenda on women's human
rights and gender equality:

Demand womens participation in decision-making at all levels

Rejection of violence against women as it impedes the advancement of women and

maintains their subordinate status

Equality of women and men under the law; protection of women and girls through the rule of
law

Demand security forces and systems to protect women and girls from gender-based violence
Recognition of the fact that distinct experiences and burdens of women and girls come from
systemic discrimination

Ensure that womens experiences, needs and perspectives are incorporated into the political,
legal and social decisions that determine the achievement of just and lasting peace

A General Comment from the CEDAW committee could strengthen womens advocacy for the
full implementation of Resolutions 1325 and 1820 at the country and community levels.
Conversely, CEDAWs relevance to conflict-affected areas will be underscored further by the
two Resolutions. In other words, all three international instruments will reinforce each other
and be much more effective if used together in leveraging womens human rights.

Members and ratification

Main article: List of parties to the Convention on the Elimination of All Forms of
Discrimination Against Women

The six UN member states that have not ratified or acceded to the convention are Iran,
Palau, Somalia, Sudan, Tonga, and the United States.

The one UN non-member state that had not acceded to the convention is the Holy
See/Vatican City

The Republic of China (Taiwan) in 2007 has also ratified the treaty in its legislature, but is
unrecognized by the United Nations and is a party to the treaty only unofficially.

Reservations

Many reservations have been entered against certain articles of the Convention. There are
also some reservations that are not specific to an article within the Convention but rather a
general reservation to all aspects of the Convention that would violate a stated principle. For
example, Mauritania made a reservation stating it approved the Convention "in each and
every one of its parts which are not contrary to Islamic Sharia."A number these reservations,
especially those entered by Islamic states parties, are subject to much debate.

Article 28 of the Convention states that "a reservation incompatible with the object and
purpose of the present Convention shall not be permitted." As a result, many states parties
have entered objections to the reservations of other states parties. Specifically, many Nordic
states parties were concerned that some of the reservations were "undermining the integrity
of the text."Over the years, some states parties have withdrawn their reservations.

As of May 2015, sixty-two states parties have entered reservations against some part of the
Convention. Twenty-four states parties have entered objections to at least one of these
reservations. The most reserved article is Article 29, concerning dispute resolution and
interpretation of the Convention, with thirty-nine reservations. Because reservations to
Article 29 are expressly allowed by the Convention itself, these reservations were not very
controversial. Article 16, concerning the equality of women in marriage and family life is
subject to twenty-three reservations. The Committee, in General Recommendation No. 28,
specifically stated that reservations to Article 2, concerning general non-discrimination, are
impermissible. However, Article 2 has seventeen reservations.

Committee on the Elimination of Discrimination

Against Women
The Committee on the Elimination of Discrimination Against Women is the United Nations
(U.N.) treaty body that oversees the Convention on the Elimination of All Forms of
Discrimination Against Women (CEDAW). The formation of this committee was outlined in
Article 17 of the CEDAW, which also established the rules, purpose, and operating
procedures of the committee.Throughout its years of operation the committee has held
multiple sessions to ensure the rules outlined in the CEDAW are being followed. Over time
the practices of the committee have evolved due to an increased focus on women's rights
issues.

General Recommendations
Along with issuing its annual report and offering advice to reporting states, the committee
has the ability to issue general recommendations that elaborate on its views of the
obligations imposed by CEDAW. To date, the committee has issued thirty-two general
recommendations, the latest dealing with the gender related dimensions of refugee status,
asylum, nationality and statelessness of women. The recommendations issued by the
committee in its first decade were short and dealt mainly with the content of states reports
and reservations to the convention. Since 1991, however, recommendations have been
focused on guiding states application of the CEDAW in specific situations. The formulation of
a general recommendation begins with dialogue between the committee on the topic in the
recommendation with various non-governmental organizations and other U.N. bodies. The
recommendation is then drafted by a member of the committee and discussed and revised in
the next session, and finally adopted in the following session.

General Recommendation No. 1 (1986) discusses "reporting guidelines."

General Recommendation No. 2 (1987) discusses "reporting guidelines."

General Recommendation No. 3 (1987) discusses "education and public information
programs."

General Recommendation No. 4 (1987) discusses "reservations."

General Recommendation No. 5 (1988) discusses "temporary social measures."

General Recommendation No. 6 (1988) discusses "effective national machinery and

publicity."

General Recommendation No. 7 (1988) discusses "resources."

General Recommendation No. 8 (1988) discusses "Article 8."

General Recommendation No. 9 (1989) discusses "statistical data."

General Recommendation No. 10 (1989) discusses "the tenth anniversary of the adoption of
CEDAW."

General Recommendation No. 11 (1989) discusses "technical advisory services for

reporting."

General Recommendation No. 12 (1989) discusses "violence against women."

General Recommendation No. 13 (1989) discusses "equal remuneration for work of equal
value."

General Recommendation No. 14 (1990) discusses "female circumcision."

General Recommendation No. 15 (1990) discusses "women and AIDS."

General Recommendation No. 16 (1991) discusses "unpaid women workers in rural and
urban family enterprises."

General Recommendation No. 17 (1991) discusses "measurement and qualification of the

unremenerated domestic activities of women and their recognition in the GNP."

General Recommendation No. 18 (1991) discusses "disabled women."

General Recommendation No. 19 (1992) discusses "violence against women." Specifically, it

states that "The definition of discrimination includes gender-based violence, that is, violence
that is directed against a woman because she is a woman or that affects women
disproportionately."

General Recommendation No. 20 (1992) discusses "reservations."

General Recommendation No. 21 (1994) discusses "equality in marriage and family

relations."

General Recommendation No. 22 (1995) discusses "Article 20 of the Convention."

General Recommendation No. 23 (1997) discusses "women in political and public life."

General Recommendation No. 24 (1999) discusses "women and health."

General Recommendation No. 25 (2004) discusses "temporary special measures."

General Recommendation No. 26 (2008) discusses "women migrant workers."

General Recommendation No. 27 (2010) discusses "older women and protection of their
human rights."

General Recommendation No. 28 (2010) discusses "the core obligations of states parties
under Article 2." Here, the Committee states that reservations to Article 2 are incompatible
with the object and purpose of the Convention and therefore impermissible under Article 28.
The Committee encouraged states parties to withdraw any reservations to Article 2 as soon
as possible.

General Recommendation No. 29 (2013) discusses "economic consequences of marriage,

family relations and their dissolution."

General Recommendation No. 30 (2013) discusses "women in conflict prevention, conflict

and post-conflict situations."Here, the Committee said states parties are obliged to uphold
womens rights before, during, and after conflict when they are directly involved in fighting,
and/or are providing peacekeeping troops or donor assistance for conflict prevention,
humanitarian aid or post-conflict reconstruction.The Committee also stated that ratifying
states should exercise due diligence in ensuring that non-state actors, such as armed groups
and private security contractors, be held accountable for crimes against women.

General Recommendation No. 31 (2014) is a joint recommendation with the Committee on

the Rights of the Child discussing "harmful practices." For the first time, the Committee
joined with the Committee on the Rights of the Child to release a comprehensive
interpretation of the obligations of States to prevent and eliminate harmful practices done to
women and girls.

General Recommendation No. 32 (2014) discusses "gender-related dimensions of refugee

status, asylum, nationality and statelessness of women."

Changes in the committee

For the first ten years the committee operated significantly differently from now. The only
form of censure given to the committee by the CEDAW was their general recommendations
and concluding comments following a report. Due to the emergence of the Global Campaign
for Women's Human Rights in 1991 more attention was given to the CEDAW, reviving the
committee. The committee made changes to the CEDAW that allowed it to meet more than
once a year, and have taken advantage of this by meeting at least twice a year since 1997.
The committee originally only met for two weeks in its annual sessions, but that has now
been changed to meeting multiple times a year in eighteen-day sessions. CEDAW also
gained new complaint and inquiry proceedings allowing the committee to initiate inquiry
proceedings if it believes a state is in severe violation of the articles of the CEDAW.

Recommendations for improvement

Despite evolving since the committee was first formed, members believe there are ways in
which the committee can better meet the goals outlined in the CEDAW. One of the
committee's main goals moving forward is expanding its information base, allowing it to
more effectively deal with issues that arise concerning the CEDAW. The committee is
authorized in Article 22 of the CEDAW to invite specialized U.N. agencies such as the United
Nations Development Program to deliver reports discussing women's rights issues in the
state under discussion. Another method for gathering information is requesting reports from
non-governmental organizations dealing with discrimination against women that are
operating in the country under discussion. This is recommended to insure that the
committee is receiving the full, unbiased picture of affairs within the reporting state.

Another recommendation for improvement involves interpreting and clarifying the language
used in the CEDAW in order to make the document as useful as it can be. A third
improvement that has been suggested is improving the efficiency of the committee. Due to
the backlog in reports faced by the committee it has been suggested that the government
officials who prepare reports presented to the committee should be trained, in order to make
all reports uniform and more easily processed. A final suggestion for improvement is the
implementation of a right of petition in the CEDAW, allowing the committee to hear
complaints from citizens of a state against the state, increasing the committee's strength
and direct impact on the problem of discrimination against women.

Languages
The official languages of the committee are English, Arabic, French, Russian, and Spanish,
with any statement made in one of the official languages translated into the other four. A
speaker who does not speak one of the official languages provides a translator. All formal
decisions and documents issued by the committee are provided in each of the official
languages. The original rules of procedure adopted by the committee did not include Arabic
as an official language, but the rule was amended in the committees second session to
include Arabic.

Members and Officers of the Committee

Twenty-three members serve on the committee, described as experts for their experience
and expertise in women's issues. The members are nominated by their national governments
and elected through a secret ballot by states party to the convention. Upon winning the
election and taking up their responsibilities the members of the committee recite the
following statement, known as the solemn declaration, I solemnly declare that I shall
perform my duties and exercise powers as a member of the Committee on the Elimination of
Discrimination Against Women honourable, faithfully, impartially and conscientiously.The
members come from a wide range of occupations including doctors, lawyers, diplomats and
educators, providing various viewpoints to the committee due to their diversity. Many
members continue to hold full-time jobs outside the committee and receive little monetary
payment for their work on the committee.
To insure that the nationality of members encompasses all the diverse states who have
signed the CEDAW, members are elected according to regions divided into Latin America and
the Caribbean, Africa, Asia, Western Europe, and Eastern Europe. The members of the
committee differ from those of other treaty bodies of the United Nations in that they have all
been women with only one exception. In the event a member of the committee is unable to
continue serving on the committee before her term is up the state that had nominated the
resigning member shall nominate another expert from their country to fill in her seat.
Committee members and experts also attend an annual luncheon, hosted by the NGO
Committee on the Status of Women, NY (NGO CSW/NY), where key issues are discusses and
the efforts of the committee are honored.

Officers of the Committee

The officers of the committee are composed of a chairperson, three vice-chairpersons and a
rapporteur. Officers of the committee are nominated by another member of the committee,
as opposed to a government which nominates members for the committee. All officers are
elected by majority vote to a two-year term of office, and remain eligible for re-election after
their term expires. The chairperson's duties include declaring a meeting to be open or
closed, directing the discussion in a session, announcing decisions made by the committee,
preparing agendas in consultation with the secretary-general, designating the members of
pre-sessional working groups and representing the committee at United Nations meetings
which the committee is invited to participate in. In the case the chairperson is unable to
perform any her duties she designates one of the three vice-chairpersons to take over her
role. If the chairperson fails to designate a vice-chairperson prior to her absence then the
vice-chairperson with the first name in English alphabetical order takes over. In the event an
officer is unable to continue serving on the committee before her term expires a new officer
from the same region as the original officer shall be nominated, elected and will take over
the vacated office.As of May 2015, the 23 members are:

CEDAW Committee Membership

Name State Term Expires

Bakhita Al-Dosari Qatar 2016

Theodora Oby Nwankwo Nigeria 2016

Hilary Gbedemah Ghana 2016

Nicole Ameline France 2016

Nahla Haidar Lebanon 2016

Dalia Leinarte (Vice-Chairperson) Lithuania 2016

Barbara Evelyn Bailey (Vice-Chairperson) Jamaica 2016

Niklas Bruun Finland 2016

Silvia Pimentel Brazil 2016

Biancamaria Pomeranzi Italy 2016

Xiaoqiao Zou China 2016

Ayse Feride Acar Turkey 2018

Gladys Acosta Vargas Peru 2018

Louiza Chalal Algeria 2018

Naela Mohamed Gabr (Vice-Chairperson) Egypt 2018

Ruth Halperin-Kaddari Israel 2018

Yoko Hayashi (Chairperson) Japan 2018

Ismat Jahan Bangladesh 2018

Lilian Hofmeister Austria 2018

Pramila Patten (Vice-Chairperson) Mauritius 2018

Lia Nadaraia Georgia 2018

Patricia Schulz (Rapporteur) Switzerland 2018

Magalys Arocha Dominguez Cuba 2018

Optional Protoco
The Optional Protocol to the Convention on the Elimination of All Forms of Discrimination
against Women is a side-agreement to the Convention which allows its parties to recognise
the competence of the Committee on the Elimination of Discrimination Against Women to
consider complaints from individuals.

The Optional Protocol was adopted by the UN General Assembly on 6 October 1999 and
entered into force on 22 December 2000. Currently it has 80 signatories and 106 parties.

Controversy
In an article in Moment magazine in February 2011, Paula Kweskin, in discussing so-called
"honor" killings taking place in the Palestinian Authority, writes that two-thirds of all murders
in the Palestinian Authority and Gaza are honor killings. These crimes go unpunished and
laws grant impunity to those who kill based on family honor. In interviews and press
releases on their websites, many NGOs, including Badil, the Palestinian Center for Human
Rights, and the Women's Center for Legal Aid and Counseling, have decried "honor" killings
and the lack of legal protection for Palestinian women; yet these NGOs are silent when given
a forum at CEDAW to address these problems.

CONVENTION ON THE RIGHTS OF THE CHILD

The United Nations Convention on the Rights of the Child (commonly abbreviated as the CRC
or UNCRC) is a human rights treaty which sets out the civil, political, economic, social, health
and cultural rights of children. The Convention defines a child as any human being under the
age of eighteen, unless the age of majority is attained earlier under national legislation.

Nations that ratify this convention are bound to it by international law. Compliance is
monitored by the UN Committee on the Rights of the Child, which is composed of members
from countries around the world. Once a year, the Committee submits a report to the Third
Committee of the United Nations General Assembly, which also hears a statement from the
CRC Chair, and the Assembly adopts a Resolution on the Rights of the Child.

Governments of countries that have ratified the Convention are required to report to, and
appear before, the United Nations Committee on the Rights of the Child periodically to be
examined on their progress with regards to the advancement of the implementation of the
Convention and the status of child rights in their country. Their reports and the committee's
written views and concerns are available on the committee's website.

The UN General Assembly adopted the Convention and opened it for signature on 20
November 1989 (the 30th anniversary of its Declaration of the Rights of the Child).It came
into force on 2 September 1990, after it was ratified by the required number of nations.
Currently, 196 countries are party to it, including every member of the United Nations except
the United States.

Two optional protocols were adopted on 25 May 2000. The First Optional Protocol restricts the
involvement of children in military conflicts, and the Second Optional Protocol prohibits the
sale of children, child prostitution and child pornography. Both protocols have been ratified
by more than 160 states.

A third optional protocol relating to communication of complaints was adopted in December

2011 and opened for signature on 28 February 2012. It came into effect on 14 April 2014.

OTHER CAUSES OF POVERTY

As governments, aid workers and activists search for solutions to the urgent problem of
widespread poverty and seek to combat its many negative effects, there is a need to identify
the causes of poverty in order to create sustainable change. Understanding what causes
global poverty is a crucial part of the process of devising and implementing effective
solutions.

Most analysts would agree that there is no single root cause of all poverty everywhere
throughout human history. However, even taking into account the individual histories and
circumstances of particular countries and regions, there are significant trends in the causes
of poverty.

Here are five common causes of poverty around the world

History.

Many of the poorest nations in the world were former colonies from which slaves and
resources had been systematically extracted for the benefit of colonizing countries. Although
there are notable exceptions (Australia, Canada and the U.S. being perhaps the most
prominent), for most of these former colonies, colonialism and its legacies have helped
create the conditions that prevent many people from accessing land, capital, education and
other resources that allow people to support themselves adequately. In these nations,
poverty is one legacy of a troubled history involving conquest.

War & political instability.

Whatever the causes of war and political upheaval, it is clear that safety, stability and
security are essential for subsistence and, beyond that, economic prosperity and growth.
Without these basics, natural resources cannot be harnessed individually or collectively, and
no amount of education, talent or technological know-how will allow people to work and reap
the benefits of their labor. Laws are needed to protect rights, property and investments, and
without legal protections, farmers, would-be entrepreneurs and business owners cannot
safely invest in a countrys economy. It is a telling sign that the poorest countries in the
world have all experienced civil war and serious political upheaval at some point in the 20th
century, and many of them have weak governments that cannot or do not protect people
against violence.

National Debt.

Many poor countries carry significant debt due to loans from wealthier nations and
international financial institutions. Poorer nations owe an average of $2.30 in debt for every
$1 received in grant aid. In addition, structural adjustment policies by organizations like the
World Bank and the International Monetary Fund often require poorer nations to open their
markets to outside business and investors, thereby increasing competition with local
businesses and, many argue, undermining the potential development of local economies. In
recent years, calls for debt reduction and forgiveness have been increasing, as activists see
this as a key means of reducing poverty. The United Nations has also made it a priority to
examine how economic structural adjustment policies can be designed to place less pressure
on vulnerable populations.
Discrimination and social inequality.

Poverty and inequality are two different things, but inequality can feed widespread poverty
by barring groups with lower social status from accessing the tools and resources to support
themselves. According to the United Nations Social Policy and Development Division,
inequalities in income distribution and access to productive resources, basic social services,
opportunities, markets, and information have been on the rise worldwide, often causing and
exacerbating poverty. The U.N. and many aid groups also point out that gender
discrimination has been a significant factor in holding many women and children around the
world in poverty.

Vulnerability to natural disasters.

In regions of the world that are already less wealthy, recurrent or occasional catastrophic
natural disasters can pose a significant obstacle to eradicating poverty. The effects of
flooding in Bangladesh, drought in the Horn of Africa and the 2005 earthquake in Haiti are
examples of the ways in which vulnerability to natural disasters can be devastating to
affected countries. In each of these cases, already impoverished people became refugees
within their own countries, losing whatever little they had, being forced out of their living
spaces and becoming almost completely dependent on others for survival. According to the
World Bank, two years after Cyclone Nargis hit Myanmar in 2008, the debt burden of local
fishermen had doubled. The Solomon Islands experienced an earthquake and tsunami in
2007 and the losses from that disaster equaled 95 percent of the national budget. Without
foreign aid, governments in these countries would have been unable to meet the needs of
their people.

These are only five causes of poverty. They are both external and internal causes; both man-
made and natural. Just as there is no single cause of poverty, there is no single solution.
Nevertheless, understanding the ways in which complex forces like these interact to create
and sustain the conditions of widespread global poverty is a vital step toward combating
poverty around the world.
 Kasiglahan village, San Jose, Rodriguez, Rizal
Social Dimension in Education
Institute of Education

SOCIAL
DIMENSION
IN
EDUCATION
Group 3
Whymz Deguzman
Sarah Jane Gacayan
Joel Janoras
Nino Lebico
Emmanuel Olaso
Nhimuel Rioflorido