Saturday, November 29, 2025

Prospects of Peace and Justice in the Middle East Dr. Ogarit Younan

 




 


ABOUT THE sPEAKER


Dr.Ogarit Younan

She devoted her life to humane commitment.

  • A pioneer Arab woman for Non-Violence;
  • The pioneer of non-violent education in Lebanon & the Arab world;
  • A sociologist, researcher, writer, lecturer, and daily activist.
  • She is an innovator of specific methods in modern training.
  • In December 2022, she received The Gandhi International Award.
  • In June 2023, she was awarded the Honoring Doctorates of Humane Letters by LAU university in Beirut.
  • Founder of AUNOHR University, unique locally and worldwide; awarded by Chirac Foundation 2019.  

Studying and specializing in Sociology and Education Sciences (The Lebanese University, and Sorbonne – Paris).
 

Founder and/or co-founder of the first human rights and nonviolent organizations in Lebanon and the Arab region, and member in the first international network of expert trainers and pioneers on peace, conflict resolution, citizenship and human rights.

She started her cultural and civil activity, soon at school. The first text she wrote was against sectarianism. After the school committee refused it, she understood from the beginning that the struggle by ‘words’ must be the path. And, in 1976, at the outset of the Lebanese war, she published an article against violence in one of the major local newspapers, which made a prominent personality visit her and invited her to be one of the founders of a peace and secular current. She was the youngest member…

In 1983, in the wake of the Lebanese war (1975-1990), she met Walid Slaiby the Arab nonviolent thinker, (the late Walid Slaiby which passed away in May 2023), and together embarked on a joint journey of life and struggle, under exceptional circumstances. Their commitment and ideas influenced thousands of youth, activists, intellectuals, media professionals, workers, marginalized communities, political actors, women, etc. and spread to various local and regional committees, institutions and programs.
Thus, they came to be known as pioneers in the renewal of civil society in Lebanon in the last four decades.

Since 1986, she launched the first bulletins on human rights in Lebanon, based on the art of simplification and vulgarization of the knowledge and published on national level with extensive impact: for the worker’s rights, for the teacher’s rights, for the youth and student’s rights, and for the community and citizens’ rights.
She has more than 20 titles of researches and publications, in education, political socialization, the history schoolbooks, the religious teaching books, the personal status, the death penalty, the compulsory military service, the women’ empowerment, the culture of non-violence… In addition to pioneer manuals and training guides, articles, lectures, short stories, and poems.

Her first book “How can be raised on sectarianism”, and its complementary book on “How can avoid being raised on sectarianism”, both translated to English, were unique in kind and had a deep impact on more than generation with particular academic interest.

In the nineties after the civil war, she initiated two exemplary civil campaigns in Lebanon, for personal status and civil marriage law, and for the abolition of the death penalty (Awarded with Walid Slaiby in the name of the association LACR that they founded in 2003 by the Human Rights Prize of the French Republic in 2005 for their struggle against the death penalty).

Younan is considered as reference in issues related to the sectarian system and laws in Lebanon. She is also known to be the first to have integrated the culture of non-violence and the conflict resolution in the official curricula in Lebanon.

Ogarit Younan sees herself in a permanent ‘philosophical thinking’, in a beautiful friendship with education and nonviolent action, to love and work, day by day…  


https://www.aunohr.edu.lb/en/founders-details.php?id=4

Thursday, November 27, 2025

Middle East Case Study Major ( Retd. )David Jebraj PPT





 About the Speaker 
Major  David Jebaraj  ( retd.)



Ex-Army Officer and corporate Project Manager with extensive leadership experience spanning the Indian Armed Forces and Tech Mahindra. Holding a PG Certification in Business Administration from XLRI Jamshedpur and a PG Diploma in Computer Applications, he combines strategic management with administrative rigor. His corporate tenure includes managing large-scale operations across six African countries and the UK, overseeing PMO functions and international logistics. Previously, he served as an Intelligence Officer and Officer Commanding.   He served in Indian Embassy, Tehran (Iran) for three years as assistant Military Attaché.



















Friday, November 21, 2025

Note shared for IFPNP Session on Religious Conflict and Reconciliation

 Bridging the Divide: Shared search for truth 
Barun Mitra




Shri Vijay Tambe’s address at the National Atheist Conference  (Sevagram,Wardha, October 16,2025), made me notice how Gandhi becomes a meeting ground for believers and non-believers alike. The difference between theists and atheists today is less metaphysical than linguistic. Their dispute centres on what is meant by the word religion. Modern discourse equates religion with doctrine—rituals, theology, metaphysical claims—whereas dharma has always referred to the struggle to discern the right action in a particular situation. Yet dharma continues to be translated as “religion,” even in Gandhi’s own writings, perpetuating the confusion.

This is why Gandhi preferred to describe himself as a sanatani—a seeker of the eternal—rather than a Hindu in the sectarian sense. Hardly a coincidence that in his adult life he seldom visited temples or prayed before idols. His spiritual evolution culminated, around his 60th year, in the inversion of “God is Truth” to “Truth is God.” Truth, not deity, became the axis of his life.

Gandhi could make this shift because he lived the struggle he spoke of.

He reinterpreted inherited texts, including the Gita, creatively and courageously.

He subordinated scriptural authority to the “small voice within.”

He placed practice above profession, offering his life as a continuous experiment with truth.

His reading of the Gita illustrates this most clearly. For Gandhi, the Kurukshetra was not an external battlefield but the inner field of moral conflict, accessible only through disciplined introspection. For the revolutionaries of his time, the same Gita provided a call to arms against colonial injustice. The contrast is telling.

The difference between the two interpretations lies in what they enabled. The revolutionaries inspired awe through their sacrifice, but few could emulate them; their battlefield was external, their enemy clearly defined. Gandhi’s battlefield lay within, making it possible for millions to participate. Acts like the charkha, boycott, or the salt march were not only political strategies but invitations to cultivate self-rule through an inward gaze.

This inward gaze is difficult amid the distractions of modern life and the seductive comfort of blaming the “other.” Yet it is also paradoxically liberating. When one recognises the diversity and contradictions within oneself, the sense of enmity begins to dissolve. Gandhi’s experiments with truth were about this dissolution—about bridging the inner divides so that the outer divides could no longer take hold. His “oceanic circles” radiated outward precisely because they began inward.

The revolutionaries underscored the distinction between themselves and the enemy. Gandhi sought to dissolve that distinction. Thus, for him, atheists, casteists, colonialists, even violent revolutionaries, were not adversaries to be defeated but fellow-wanderers, reflections of the pluralities within each person. The goal was not victory over the other but reconciliation through the awakening of truth.

This approach was not theoretical. It manifested repeatedly in Gandhi’s life.
 – General Jan Smuts, who had once imprisoned Gandhi, later returned his handcrafted prison slippers with a letter expressing deep regard.
 – Gandhi’s long dialogue with Gora, the atheist educationist, displayed how two seekers could transcend labels through sincerity and shared practice.
 – Gandhi’s presence in Bengal in 1946–47, which Manu Gandhi called a “miracle” and Mountbatten described as a “one-man army,” showed how he could restore sanity in a society tearing itself apart.

Yet, what Manu called a miracle in Calcutta was actually the natural culmination of Gandhi’s disciplined, lifelong pursuit of unity through truth. What appeared miraculous was the relationship Gandhi had cultivated with the people. His transparent practices and fearlessness earned him a moral credibility across communities. This trust awakened in ordinary people a sense of their own agency. They felt inspired—almost compelled—to rise to the possibilities that Gandhi’s example opened before them.

The so-called miracles of Calcutta and Noakhali were therefore co-created between Gandhi and the people. Gandhi provided the ethic, courage, and moral horizon; the people animated it through their own actions—refraining from violence, crossing communal boundaries, offering repentance, and practising forgiveness. None of this would have been possible had the people not responded to Gandhi’s sincerity with their own awakening.

Thus, the real miracle was the shared agency that emerged—a collective willingness to act from truth rather than fear, hatred, or revenge. Gandhi did not perform miracles; the people did, by discovering within themselves the strength to embody the unity he pointed toward.

This made Gandhi see Gora not as an atheist but as a fellow-traveller—another seeker experimenting in his own way. Both approached truth as a search rather than a possession, a journey through plurality rather than a claim to certainty. In an age eager to weaponise difference, their relationship stands as a reminder that the deepest bridges are built not through argument but through shared practice, humility, and the courage to remain open to the other.




This note was written by  Barun Mitra   after reading Shri Vijay Tambe's Address   (Secretary of Sevagram Ashram Pratishthan ), reflecting on Gandhi's theism at the National Atheist Conference at Sevagram , Wardha, in October 2025.The text of the address is available in the blog of the ashram website.

Religious Conflict and Reconciliation by Prof. D. John Chelladurai

 


Thursday, November 20, 2025

Submission of the Assignment for the Second month

 

International Online Fellowship Program on Nonviolence & Peace

October 2, 2025 to January 30, 2026

 

I.     Submission of the Assignment for the second  month

a.       Assignment guidelines

 i.            Each assignment can be between 1500-2000 words

 ii.            A4, Times Roman, Font size 12

 iii.            Assignment can be hand written or typed. However, it has to be submitted in PDF       Format.

 iv.            Title Page of the Assignment should have the following details in the given sequence

·               Title of the Program (IFPNP2025)

·               Assignment No.   (Assignment 1 or 2 or 3)

·               Title of the Assignment

·               Name of the writer

·               Date of submission

    v.            Name of the PDF file should contain the following

·        Your name_IFPNP IV_Assignment 1/2/3

       vi.   Last date for the submission of first month assignment is December  3, 2025

        vii.    Email id for submission: peace.nonviolence2022@gmail.com

b.      Assignment Topic

    i.            Assignment for the first month -October

Examine the relationship between sustainable development and peaceful outcomes in the context of deeply divided societies, with reference to the Israeli-Palestinian conflict and the COP 30 in Brazil. Analyze the challenges and opportunities for reconciling sustainable development with peaceful outcomes and provide  your  suggestions based on the learnings from the program.

 

2.Project                                                        

By the middle of December, each one of will choose a project topic and carryout it, with the help of the guide / mentor assigned by the organizer.

 The broad areas are outlined below on the basis of that 4 groups will be made

 Group 1. Sustainability

Group 2. Fundamentals of Gandhian Nonviolence and Peace

Group 3.  Dealing with Conflict

Group 4. Peace and Nonviolence

While submitting the assignment all  are requested to mention the specific area or group  in which they would like to undertake the project. This is for assigning mentors for each candidate.

 3.  Attendance: Complete attendance expected. Attendance less than 80 percent   indicates, ‘Course-not-completed’

                                                                 

Yours in Peace and Friendship,

Siby K. Joseph

Director, IFPNP

 

 

 

Reconciliation Ecology and Environment by Dr. Siby K. Joseph

 

   Reconciliation Ecology and Environment

Siby Kollappallil Joseph 

  Reconciliation or reconciliation studies, which emerged as a distinct academic field in the 1990s, have grown significantly and draw upon a wide array of disciplines, including peace studies, sociology, psychology, political science, and law. In environmental science, "reconciliation" is primarily used within the concept of reconciliation ecology, a growing field that studies how to encourage biodiversity in human-dominated landscapes.  However, the term has been gathering momentum in broader discussions on environmental studies as a way to describe rebuilding the damaged relationship between humans and nature. Thus, the term "reconciliation" has two primary applications in an environmental context: reconciliation ecology and environmental reconciliation.

First, we have to understand what is environmental science and ecology. Environmental science and ecology are closely related but distinct fields. Ecology is the study of living organisms including humans and their interactions with the physical environment. According to the Ecological Society of America it seeks to understand the vital connections between plants and animals and the world around them.  Further it provides information about the benefits of ecosystems and how we can use Earth’s resources in ways that leave the environment healthy for future generations. While environmental science is a broader, interdisciplinary field that examines how biological, chemical, and physical aspects of the environment affect living organisms. This term is most frequently used in a human context, and how their actions impact the environment.

Ecologists focus on the study of the fundamental interactions and relationships between living organisms and their environment. They explore natural processes, biodiversity, and ecosystem functions -the "how" and "why" of nature's mechanisms. Their research provides the necessary data and understanding of how natural systems work. Environmental scientists use this knowledge, integrating it with other disciplines to identify, address, and mitigate large-scale environmental challenges, particularly those caused by human intervention. The fields of ecology and environment often collaborate closely to develop effective conservation and management strategies that are both scientifically sound and practically implementable.

 Now let us look at the etymological meaning of the term reconciliation. According to the Oxford English Dictionary, the noun "reconciliation" has its earliest known use in the Middle English period, around 1390. It comes from a combination of sources, partly a borrowing from French and partly a borrowing from the Latin word reconciliātiō. The Latin root reconciliāre means "to bring together again," "to regain," or "to win over again". According to Oxford Learner's Dictionaries, "reconciliation" means the end of a disagreement and the start of a good relationship again. It can also refer to making two different ideas, facts, or situations compatible. It describes the restoration of friendly relations or the process of making opposing beliefs or situations compatible. 

Why environmental reconciliation? 

  The term environmental reconciliation is gaining currency in environmental science discourses now.  It is very significant in the context of growing environmental conflicts. The Global Environmental Justice Atlas (EJAtlas) which began its work in 2011 documents and catalogues social conflicts around environmental issues. It is an online interactive platform coordinated and managed by a team of researchers and activists. The content and data are the result of the work of hundreds of collaborators across the world who tell their own stories of resistance or write about what they witness. According to EJAtlas  4411 ( as on November 20, 2025) cases have been reported so far. However, many are still undocumented and new ones arise at a fastest rate. It is evident when we do a comparison between various years. For example  the conflicts registered in the EJAtlas in January 2022 was 3,600 entries .It is pertinent to note that the absence of data does not indicate the absence of conflict. The broad areas of conflicts listed in the EJAtlas are Fossil Fuels and Climate Justice/Energy, Biomass and Land Conflicts (Forests, Agriculture, Fisheries and Livestock Management),Biodiversity conservation conflicts, Water Management, Tourism Recreation, Infrastructure and Built Environment, Waste Management, Industrial and Utilities conflicts, Mineral Ores and Building Materials Extraction and Nuclear.


Environmental conflicts arise when the interests of different parties’ clash over the use, access, or distribution of natural resources and the environmental burdens of their exploitation.  It very often occurs due to competition over resources like water, land, minerals and so on. These conflicts are fuelled by issues like climate change, water scarcity, land disputes, and pollution. They involve various parties, including local communities, governments, corporations, national /international organisations and institutions.

Name of the Country

 Reported Cases

India

371

United States of America

302 

Mexico

224 

Brazil

183 

China

176 

                  The Global Environmental Justice Atlas (EJAtlas) June 20, 2025

 

According to Stehen Libiszewski   "Environmental Conflicts manifest themselves as political, social, economic, ethnic, religious or territorial conflicts, or conflicts over resources or national interests, or any other type of conflict. They are traditional conflicts induced by an environmental degradation.” Further, environmental conflicts are characterized by the principal importance of degradation in one or more of the following fields: - overuse of renewable resources; - overstrain of the environment's sink capacity (pollution); - impoverishment of the space of living.

Joshua Fisher makes a distinction between environmental conflicts and conflicts with environmental drivers. He defines environmental conflicts as conflicts where environmental issues are the direct cause. In contrast, conflicts with environmental drivers are driven by other factors like political or economic goals, but are still influenced by environmental considerations. The key difference is the centrality of the environmental issue; in the first category, it is the primary cause, while in the second, it is a contributing factor or "driver". 

Ecological and Environmental Reconciliation

Ecological reconciliation is generally understood as the process of developing ways for humans and other life forms to coexist within the same landscape. While many academic and environmental discourses primarily focus on the relationship between sentient beings (humans and animals), the necessity for reconciliation is often argued to extend to non-sentient entities (such as plants, ecosystems, and even geological features). This perspective stems from the fact of interconnectedness of all beings. The very survival of sentient beings is inextricably linked to the well-being of the entire ecological system, including all non-living or non-sentient components. All elements of nature possess intrinsic value, independent of their utility to humans or their capacity for sentience. Environmental reconciliation is now being developed as a specific approach within the broader gamut of reconciliation in peace and conflict studies. It is not fundamentally different but rather uses environmental cooperation as an entry point and platform for trust-building between conflict parties involved in the field of ecology and environment.

 The “Environmental Cooperation for Peacebuilding programme” (ECP) was founded by UNEP in 2008.The overall aim of the ECP programme is to “strengthen the capacity of countries, regional organizations, UN entities and civil society to understand and respond to the conflict risks and peacebuilding opportunities presented by natural resources and environment.”  The efforts of UNEP in this direction is evident from the report “Addressing the role of natural resources in conflict and peacebuilding : a summary of progress from UNEP's Environmental Cooperation for Peacebuilding Programme, 2008-2015”


   The term Reconciliation Ecology was coined by American scientist Michael L.Rosenzweig in his 2003 book Win-Win Ecology: How the Earth’s Species Can Survive in the Midst of Human Enterprise The premise is that due to the lack of pristine natural areas remaining, traditional nature preserves alone are insufficient to preserve all of Earth's biodiversity, necessitating the integration of conservation efforts into human-dominated landscapes.  In the preamble of the book he wrote “There is still time. There is good reason to believe that civilization need not destroy most of the Earth’s nonhuman species. The trick is to learn how to share our spaces with other species.” He further says that  “ the book may displease some of those who are devoted to “green” causes. They may not trust my claim that we need to end the battle between ecology and economics” In conclusion he asserts that “ this book is not a signal for environmentalists to surrender their cause to those human beings whose job it is to exploit the Earth. I want our developers, fishers, farmers, ranchers, and tree growers to realize that I am not only calling for environmental peace and cooperation, but also for a radical change in the way they treat the land and waters of this planet. I am not asking them to stop earning a living or making a profit. People and their enterprises will not be denied, and need not be denied. But we can avoid a mass extinction of Earth’s species without ourselves committing mass suicide. "


 “It is the science of inventing, establishing, and maintaining new habitats to conserve species diversity in places where people live, work, or play.” It represents the "third 'R'" of conservation biology, moving beyond the traditional approaches of "reserve" (setting aside protected areas) and "restoration" (returning damaged ecosystems to a natural state). The core idea is that since humans now use the majority of the world's land surface, these working and living landscapes can be better managed to reconcile human needs with those of wild, native species.  In his book he cites examples across various landscapes where human-designed habitats are successfully used by wild species. The question we have to discuss is whether we can create environments in our locality that support both human needs and native biodiversity.  Many times, it happens unintentionally, but through our intervention with an intentional design for the same. 

 In the month of June 2025, I  had the opportunity to visit Laxmi Ashram , Kausani , Uttarakhand . Radhaben Bhatt in one of the interviews with us narrated how in 1951 the step they took  to convert the barren and dry the area into a dense forest. They planted Banj oak trees, which release water and increase the local water source, reducing heat. The team collected saplings from nearby hills and nurtured them, eventually creating a dense forest that attracts wildlife like leopards, wild boars, and monkeys. This effort transformed the area, which showcases the power of ecological reconciliation and community-led conservation.

  Environmental Reconciliation and Sustainability 

Beyond the specific scientific discipline of Reconciliation Ecology, the term is also used in a broader sense in the sustainability discourses. Environmental reconciliation could be looked upon as a practice of balancing three interconnected pillars of sustainability. They are social, environmental and economic.  To put it differently, people represent the social pillar of sustainability, the planet represents the environmental pillar of sustainability and profit represents the economic pillar of sustainability. In order to understand the consequences of our actions in a better manner in terms of sustainability it is necessary to understand the interconnections and interactions which exist among environmental, social, and economic factors. Reconciliation of these three factors is essential for achieving a balance and is crucial for sustenance of the planet and its inhabitants. 

Lifestyle sustainability directory  describes the fundamentals  of Environmental Reconciliation .   Firstly it starts with a simple definition of   Environmental Reconciliation  that is  “rebuilding a healthy relationship between humans and the environment.”  It emphasizes the crucial link between human well-being and a healthy planet. Rebuilding our relationship with the environment is a core fundamental of achieving a sustainable lifestyle. Thus Environmental Reconciliation isn’t just about the planet’s health, but also about our own.  It  demands  fundamentally rethinking societal systems and values to create ecological balance. It recognizes that environmental issues stem from historical and systemic factors like industrialization, colonialism, and consumerism, not just isolated incidents. Addressing these root causes involves shifting from simply treating the symptoms of environmental damage to tackling the underlying forces that cause it.  (For details  see  https://lifestyle.sustainability-directory.com/term/environmental-reconciliation/)

Epilogue 

 Gandhi's philosophy on the environment emphasized addressing the root causes of the environmental crisis, which he viewed as a moral, ethical, and civilizational issue. His approach calls for a fundamental reversal of a lifestyle based on consumerism, aiming to restore the delicate balance between humanity and the natural world. The core question his philosophy poses is whether society is ready for such a profound reconciliation, which demands significant personal commitment and transformation from each individual. 

Prospects of Peace and Justice in the Middle East Dr. Ogarit Younan

    ABOUT THE sPEAKER Dr.Ogarit Younan She devoted her life to humane commitment. A pioneer Arab woman for Non-Violence; The pioneer of non-...