Jfarley30's Blog

2. Your very last blog post! Summarize the class from your perspective. What is important to you? What are you taking away from it.

jfarley30 — Fri, 30 Apr 2010 01:35:52 +0000

Peace studies has presented an alternative argument and methodology to the educational rhetoric of the realist model that I have experienced in different government and international relations classes at Mason. The rhetoric is that everybody looks out for their interests, there are no friendships or true allies and no one can be trusted. States either compete or cooperate to suit their interests. In this world, brutality and selfishness are justified as normal. This to me is the easy way out to me. Peace Studies goes completely against this narrative. Not only does Peace Studies bring light to the wrongs and injustices of the world, it provides the strategic thinking and alternative non-violent methodology to the local, national, and international community.

Peace Studies is such a deep field and one can spend a lifetime in examining peace research, education and action and how it has developed in various case studies throughout the world. What I will take most from this class is an increasing and ability and awareness to identify ulterior motives, figure out what people, groups and governments are selling and why they are selling it. I will also take with me the innovative ways in which people have combated and addressed problems and injustices through alternative means to violence. Using a strategy of nonviolence to overcome an opponent creates long term change through positive peace. Most of all, I loved hearing about all the stories of those who used peace research, education and action to create positive peace and overcome conflict and injustice constructively. I believe storytelling is extremely powerful as it tells of how people overcame with peace. For me, the storytelling case studies of is the most inspiring and enriching experience of the whole part of the Peace Studies class.

1. Pick something we’ve covered in class (any week) and develop it further. Why that concept? What do you have to contribute to the discussion?

jfarley30 — Fri, 30 Apr 2010 01:35:03 +0000

In week nine we discussed the idea of consent to established authority. Consent is important because it is the key to holding power and thus authority. If the established authority has such consent than power is secured. Likewise, if authority is usurped by the withdrawal of consent than the discourse of power is no longer secure and as such, both the established authority and the non-consenting party must battle it out to secure and maintain the discourse of power. The cause and effect nature of consent was outlined in the NCLC 475 Peace Studies PowerPoint. The points are taken directly from the PowerPoint and are as follows:

A. All sources of power require the consent of those on the other end

B. This consent can always be revoked

C. Revoking consent can result in sanctions

Points A and B are self explanatory and have been discussed above. Point C is where all the action is at. Revoking consent introduces conflict. The challenged authority imposes sanctions to maintain order through fear by disaffecting the discourse of the non-consenting party and encouraging obedience in light of the consequences that await those who choose to withdraw their support. Peace research, education and action argue that victory is achieved through nonviolent methods. Employing non-violent methods of resistance and non-cooperation can provoke an over-reaction from the party in authority and thus gain empathy as the victims of violence, and thus gain further support. Overcoming sanctions requires perseverance and unified resolve to create a shift in power and create positive change. The success of the non-consenting party lies in the ability to endure, overcome and ultimately outlast the authority it is withdrawing consent from.

Based on our discussion of privilege in the last class, talk about the forms of privilege from which you benefit. How does this shape your opinions on war and peace? Remember that privilege functions differently than intentional repression. The key to the concept is that those who have privilege view their position as “normal” not “advantaged.” For a more detailed introduction, take a look at Michael Kimmel’s article Toward a Pedagogy of the Oppressor. The Wikipedia pages on white privilege, male privilege and heterosexual privilege (heteronormativity) are pretty good, but don’t assume privilege only comes in those three flavors.

jfarley30 — Wed, 21 Apr 2010 18:04:40 +0000

Apparently I am the most privileged of the privileged. I am 1. white, 2. male and 3. heterosexual. By all standards, I should be living a life full of opportunity and privileged status. This argument of privilege is contextualized. Privilege is a very debatable topic. I believe its wrong to create broad categories such as race, sex, and gender and say that everyone who fits these descriptions conveniently fits in the box as being “privileged”. Granted, there are societal trends of privilege that have disadvantaged non-majority groups. These injustices should be addressed, but they must be addressed by will considerable efforts not to disadvantage and do injustice to others. There are a considerable amount of instances in which individuals classified in these categories don’t fit the descriptions. It is not right for employers to use “affirmative action” and not hire a “white” person on the sole basis of them being white. Employment should be based on skill, not “reverse” priveledge.

My “white” family and myself included have struggled to stay afloat all our lives, just trying to make the rent. I still live in the same apartment with my family after 21 years. We have been sustained by the grace of God, not because we are white but because we fought and struggled to get by. Furthermore, Michael Kimmel’s “guilt factor” is ridiculous. I will never feel guilty for the actions of others in history who happened to be “white”. They were humans and individuals who were born genetically into a race. Injustices done by people or groups under the banner of race or other faulty injustices should be addressed, but I will never take responsibility for others actions. Address the inequality and injustice that has been committed, don’t transfer blame and commit injustice against people who weren’t responsible or don’t hold the same views as those who are truly guilty.

I am privileged to be a male, especially in the work place. I do not believe it is right for women to earn less than a man just because she is a woman. I know many women who meet if not surpass their male colleagues in the professional work place. Increasing role and influence of women in politics and international women-only micro-loaning are just a few examples of women advancing. I do not accept personal “guilt” that women are unjustly disadvantaged. The system of structural violence, supported by cultural violence concerning sex must be opposed and changed.

As a heterosexual, I am not harassed for being a homosexual. I am privileged because I am not harassed and discriminated against. I see the homosexual lifestyle as a sin, but that does not mean that I, or anyone should have a right to disrespect people. Concerning war and peace, the sex privilege of being male has the greatest impact on my view of the subjects. A male dominated political system, fueled by the historical war narrative of heroism and strength has led to the realist model of international relations in which war and mistrust are the norm and peace is a laughable dream. Women have much quality, skill and character to contribute to the government and private sector model to influence the world system with hope and peace.

Focusing on #4, talk about how you can be peacemakers at home/work/community in relation to structural and cultural violence. What can you do in those places (add school, if you wish) to push back against cultural violence and to reduce structural violence? What would you tell others to do?

jfarley30 — Wed, 21 Apr 2010 18:01:07 +0000

“Blessed are the peacemakers, for they shall be called sons of God.” Matthew 5:9 (NASB)

In order to be a peacemaker, one must possess a passion and desire for peace because achieving it, more often than not, won’t be easy. Being a peacemaker at home, work and community calls for a lifestyle, rather than just an ideological approach. Speaking out against structural and cultural violence requires advocacy, education and action. One must make the group, whether in home, work or community, aware of that which is wrong. Winning those over to see the issue takes time and patience. Educational content and methods vary widely. However, education should include concrete models and principles that can be adapted to the situation. Dialogue between those opposed and those supporting the issue must be constructed and executed in a constructive and civil manner between parties. If this does not work, than other forms of protest, such as non-violent non-cooperation can be employed. The type of peace advocacy, education, action highly depends on the group context and issue that is being addressed. I would tell others to network and build upon key principles that are agreed upon by the group or are provided by appropriate outside professional resources from groups that have experience working in identical or related issues of structural and cultural violence. A shift in structural and cultural violence will be manifest with concerted and coordinated effort of peacemakers working together, whether at work, home or in the community to make a change.

2. Only for those who were in class on Monday. Tell us about something interesting you’ve done recently. Seen a good movie? Ate a good meal?

jfarley30 — Fri, 16 Apr 2010 01:56:24 +0000

International Week was very busy for me. As the Vice President of the Kurdistan Student Organization, I had the privilege of participating in the Opening Ceremony, Dance Competition, the Showcase of Cultures, Culture on the Lawn and Rep Your Roots. The Dance Competition was the best part. After months and months of choreography and practicing, we finally put the pedal to the medal and had an excellent performance. We didn’t place but we beat out about four or five other groups and it felt good that we placed somewhere in the middle of the scoring, especially after it was only our second year perforsming. I am especially pleased that I did well learning all the dances as a non-Kurd. I am of Irish-Scots-Sicilian descent. Being accepted into the Kurdish community has been a great honor. I have learned so much, even in the small amount of cultural settings that I have been immersed in.

I had my own peace studies experience during international week. At the beginning of International Week our flag wasn’t hung in the Johnson Center. This was a major issue for the KSO and school policy as well. Kurdistan as a whole is not a state. However, during the Treaty of Sevres in 1920, the Kurds were promised a national referendum for independence. They were later denied their opportunity with the rise of Ataturk’s Turkey. Since then, Kurdistan has been split up between Turkey, Iran, Iraq, Syria and Armenia. Flying the flag is a sticky issue at GMU because it is of a nation rather than a state. However, the Palestinian flag got to fly and as such, I spent close to an hour arguing and persuading officials to fly the Kurdish flag under the UN, U.S. and Iraqi recognized Kurdistan Regional Government (KRG). After much persistence, I was able to get the flag of Kurdistan hung in the Johnson Center. This was a major accomplishment as Kurds participating in I-Week and Kurdish Mason students alike took pride in their heritage as represented by the flag. In addition, I also began dialogue with the Turkish Student Association and the Kurdistan Student Organization. The Students for Justice in Palestine also aided in making the I week experience a peaceful and enjoyable one full of dialogue, understanding, and fun.

1. What were you doing at 5pm on Monday, April 12th? If the answer is something like “sitting in Peace Studies wondering where everyone else is,” skip to 2c. If not, answer 2a & 2b.

jfarley30 — Fri, 16 Apr 2010 01:55:28 +0000

I was attempting to submit my paper on Safe Assign. My computer wouldn’t let me sign on to the internet at Mason. I ended up having to borrow a flash drive and submit my paper on another computer. Than I went to class right after and was shocked to see that only twelve people showed up. I think it was one of those funny college moments, while at the same time, Professor Sweetman was really disappointed because of the majority of the class’s incompetence. I would include myself in that category as well. Even though I went to class, it was still very late. I was working on it all morning into the afternoon. Regardless, I should have been on time. I’m glad I came to class, I’m just sorry that the Professor’s plans were screwed up because of my actions and the actions of others in the class. My apologies professor, this will not happen for the final Research paper. I will be on early on Monday.

2. Since we are moving into peace education, think about a concept from class that is meaningful to you and describe how you would explain it to someone else (without using whatever method I or the author did in the first place).

jfarley30 — Fri, 09 Apr 2010 18:06:21 +0000

Every society is structured upon obedience to the law. The purpose of rule of law in a society is to protect the rights of others in maintaining equity and justice. But what if those in power have manipulated the system in such a way that there is no longer a way for justice and rule of law to be effective? In this instance, peace activists argue that change must take place outside and in opposition to the established system. Obedience is the key to such non-violent non-cooperation. Without obedience to the system, the system will not function properly. From a peace studies perspective, fear must be overcome in order to challenge obedience to the system.

1. Reflect on Michael English’s presentation and the questions of whether art can be an appropriate tool for peace, what forms you believe work the best, and what have worked to motivate you to some change in your behavior or thinking in the past. If you missed the presentation, just answer the questions.

jfarley30 — Fri, 09 Apr 2010 18:05:27 +0000

Mr. English’s presentation on art as a medium for peace activism was very informative. English talked about several groups who used art, some peacefully, some more violently, in attempt to bring about social change. Art as a form of peace education is very effective. I find that the most effective art that I have seen are from artists, such Bansky, is art that is clear and easy to understand and conveys a symbolic message to the audience. Art is liberation; it is a medium of communication that circumvents traditional societal institutions and structures.

The artistic examples given were either symbolic and abstract or direct and symbolic. A group from post-WWI and Picasso were also highlighted in Mr. English’s presentation. However, I found both of these examples to be very ambiguous and difficult to understand. As such, Picasso’s style of distortion helps individuals to see a historical event from a different light, and an artistic light that conveys emotion and empathy for humanity in the event that is being dressed. Regardless of how I process certain types of artwork, I believe art is a useful and appropriate tool for peace if multiple styles of artwork used to convey the same message will convey the message of peace by changes peoples structured ways of looking at things. The integration of artistic styles in conveying the message of peace activism is by far the best approach.

The news video shown of Banksy spray painting the Israeli wall was a perfect example as the use of art as peace activism. The action of spray painting the wall was, by itself, non-violent non-cooperation. In addition to this, the wall murals empathize and convey the heart of the Palestinian people. Various images, including the scenes of paradise, the ladder, the girl with the balloons, symbolized the prison-like living conditions of the Palestinian people. Spray painting these images for peace and justice in Palestine is aimed at speaking to peoples hearts rather than just keeping the argument in the intellectual arena. Art helps people who have grown dull from politics and debate and have lost their empathy to possibly regain it. In a world ruled by realism, it is not wonder that art is so effective in peace education and activism because people can breathe and see things in a new light.

Talk about how you are answering your research question for your paper. It’s still early, so I’m not expecting your final resolution, just an idea how you think it is likely to work out based on the research you have done.

jfarley30 — Fri, 02 Apr 2010 15:59:41 +0000

My research has been in studying the effects of direct, cultural and structural violence on the Kurdish Nationalism Movement, particularly in the de-facto Kurdistan Regional Government of Iraq. In talking with Kurds, watching media clips and reading newspaper articles I have found some interesting things. Masoud Barzani, president of the KRG, told Barack Obama in January 2010 that if the elections evidenced corruption of the Iraqi federalist system, and took power away from Kurdish autonomy, the KRG would refuse to “live under dictatorship”. Barzani made it clear that if the Iraqi government bullied the Kurds they would declare independence. Kurdish independence of the KRG is too early to be decided. It is dependent on the actions of Iraq, as well as its lovely Turkish, Iranian and Syrian neighbors. I believe that abuses against the Kurds living under the KRG from direct, structural and cultural violence afflicted upon them has resulted in a stronger Kurdish nationalism. However, I need to further research the corresponding effects of neighbor-state pressure and the KRG’s economic dependence upon Turkish goods. I believe the Kurdish National Identity is stronger, in the case of teaching English in KRG schools in place of Arabic. Regardless of whether independence will be declared, I believe that it would be an erroneous mistake on the part of the U.S., and its interests in the region, to disregard or take the Kurdish voice with little value.

Respond to Inglorious Bastards (or just those chapters you saw). Talk about your response to the film and how it worked (or didn’t) as a teaching tool.

jfarley30 — Fri, 02 Apr 2010 15:58:34 +0000

I know we watched only a select number of chapters in Inglorious Bastards but those scenes highlighted the narrative of the story line. The movie idealized violence, direct and cultural, against the Nazi’s. Basically, it’s ok to kill and hurt and torture Nazi’s because of all the evil and heinous things they did. Violence is always justifiable against the Nazi’s. Every video game that I have ever played in the WWII genre, the enemies that you shoot are Nazi’s, or in select games, the Japanese. The norm is that violence is ok against the Nazi’s.

One example of violent paradox was when the Inglorious Bastards scalped the German soldiers. The scene was very visual and graphic. I’ve seen some other movies where Native Americans scalp people. In these scenes the scalping, though grotesque, is very quick. The cinematography of Quinton Terintino portrayed the Inglorious Bastards scalping of victims as detailed and graphic. There was a slow, painful, twisted, grossly satisfying quality to watching Nazi’s get scalped. The intrigue of war and fascination with violence seems to capture the audience. However, in our society, scalping anyone for any crime that they have committed would be seen as savage, barbaric and backwards.

The scene at the end of the movie was completely retributive justice. When the films are lit and you see the two Inglorious Bastard brothers killing all of the Nazi’s, I think Quinton Terintino used this to satisfy the audience by showing the Nazi’s being herded into a confined area, gunned down, and killed like an animals. I believe the viewer was meant to say “Yes”, “Finally, we got them.” This satisfaction was definitely seen in the specific killings of Hitler and his cinematic compatriot. The retributive justice in Inglorious Bastards was fueled by blood lust and a glorification of killing evidenced in the glorification and detail given to scenes portraying violence and killing.

Inglorious Bastards was extremely effective in its use as a teaching tool for class. After watching each chapter, it was very helpful to review each scene in “play by play” fashion. By reviewing each scene everyone was able to go back and see the multi-layered symbolic messages that are presented to the viewer through the use of cinematography. The most helpful analysis was when we looked at the first chapter of Inglorious Bastards which featured the “Jew Hunter” and the French dairy farmer. Examining things like how the camera panned around the milk before the Jew Hunter killed the Jews conveyed to the audience that a shift occurred in the plot. There are many other poignant examples of symbolic cinematography throughout the film, this is just but one of them. The Inglorious Bastards film project was definitely successful in equipping students in examining films critically, especially in identifying direct, structural and cultural violence in movies.