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The First Responders Who Never Get a Seat: How Ghana Excludes Its Most Effective Peacebuilders

By
Abubakari Najimu
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Smiling women in traditional Ghanaian attire attending a lively indoor gathering in Accra.Photo by Prince Enos via Pexels.

Women in Ghana do not wait for conflict to escalate. In crowded compounds, they mediate between quarreling neighbors. At water collection points, they de-escalate rising tensions. Before a dispute reaches any formal body, whether the National Peace Council (NPC), a district mediation committee, or a chief’s palace, a woman has already intervened. They do this without training, recognition, or payment. Studies confirm their efforts go systematically unrecognized. This is not a problem of arrival time. It is a problem of exclusion.

Peacebuilding in Ghana focuses on formal structures: the National Peace Council (NPC) and district mediation committees. These matter. But they arrive after escalation, sometimes days or weeks later. Every day, peace happens in kitchens, markets, and compound houses, spaces dominated by women. However, when formal peace processes begin, women are routinely excluded. This is the story of Ghana’s excluded peacebuilders: queen mothers (female traditional leaders) and elderly women who mediate when no one else will.

What the Research Shows

A 2022 study in the Canadian Journal of African Studies by Shaibu Bukari, Kaderi Noagah Bukari, and Richard Amatefe, examined market women in Ghana’s Central Region. Its conclusion was direct: Women’s “efforts are not being recognized and supported in organizing peacebuilding activities.” Researchers found that women in the informal sector build everyday peace through social networks, but formal peacebuilders view them primarily as victims, not agents. The same study documented that although these women “were not well organized and did not have much formal education, they were able to contribute to peace by creating and using informal social networks.” Add –  The findings suggest that a small investment in training could further strengthen their effectiveness. While the studies cited focus on particular regions and communities, together they point to a broader pattern of women’s under-recognized contributions to local conflict prevention.

Who Are the Invisible Peacebuilders?

Queen mothers hold authority over women’s affairs and family disputes. But unlike male chiefs, their mediation is informal. Their recommendations are not binding. In February 2024, stakeholders, including queen mothers and the NPC, met in Bolgatanga to address a pressing concern: The queen mother institution lacks clear documentation. There are no universally recognized rules governing selection, responsibilities, or succession. Dr. Joseph Ayembilla warned that “if these things are not properly documented, people are going to claim and counterclaim, and that is going to bring more conflicts.” The Upper East Regional Peace Council’s Executive Secretary noted that during conflicts, women and children are most affected, yet queen mothers have no defined role in formal peace structures. Then there are elderly women in urban and rural compounds. They have no formal authority, no training, no backup. Their authority rests largely on age, reputation for fairness, and community trust. A 2014 study on the Gonja in Northern Ghana found that “men feel weak and intimidated to bring in women to make decisions on conflict.” Even when women contribute, men actively exclude them from formal decision-making.

 The National Peace Council Recognizes the Gap

Critically, the NPC has acknowledged this gap. In 2019, with funding from the Canadian High Commission, the NPC launched a project titled “Increasing the Voices, Participation and Inclusion of Women in Conflict Prevention,” specifically targeting queen mothers’ associations. The very existence of this program underscores the persistence of the problem. This gap was later articulated by Alhaji Abdallah Suallah Quandah, Bono Regional Executive Secretary of the NPC, who stated in August 2022, “Despite progress, there remain situations where women’s contributions to peacebuilding are undermined or underutilized.” He attributed this to “structured exclusion from decision-making positions.”

Why Exclusion Hurts Peacebuilding

First, women’s informal mediation prevents escalation. A quarrel between neighbors in a compound house can become a blood feud within hours. An elderly woman who intervenes early stops that chain. Formal peace councils cannot be everywhere. Women already are.

Second, empirical evidence indicates that women’s participation in peace processes correlates with increased agreement durability. This position was articulated by Alhaji Abdallah Suallah Quandah, Bono Regional Executive Secretary of the National Peace Council, during an August 2022 seminar in Sunyani. Quandah explicitly stated, “When women participate in peace processes, the resulting agreement is more durable. A high level of gender equality is associated with a lower propensity for conflict,” (National Peace Council, Ghana, 2022). 

Third, the current architecture is incomplete. The NPC Act 818 mandates that the Council strengthen conflict prevention, including, but not limited to, chiefs, women, and youth groups. However, the gap between mandate and implementation persists. Women remain underrepresented in formal peace spaces even as they do the invisible work that keeps communities stable. 

What Recognition Looks Like

Recognition does not require formalizing informal mediation. Over-structuring could destroy the flexibility and trust that make women’s work effective. But specific steps are possible.

First, the National House of Chiefs could issue guidelines that define queen mothers’ procedural roles in mediation. The stakeholders at the Bolgatanga forum explicitly called for documentation of succession plans and responsibilities to prevent future conflicts. This is risk management, not radical change.

Second, peace councils could conduct community mapping to identify women already acting as informal mediators — queen mothers, elderly women, market women — and offer them basic training and referral pathways. The 2022 study on market women proved they are effective with minimal resources.

Third, the Women in Peacebuilding Network (WIPNET), supported by WANEP, provides a model. Scaling such programs would not bureaucratize women’s work but would resource it.

Time to Include Women

Before the peace council arrives, a queen mother has already intervened. Before the dispute reaches any formal court, an elderly woman in a compound has already separated the quarreling parties. Before mediators are appointed, market women have already de-escalated tensions using social networks that researchers have documented and peer-reviewed journals have validated. The evidence is clear: women’s peace work in Ghana is active, effective, and systematically unrecognized. Even the National Peace Council has acknowledged that women are “undermined or underutilized.” Ghana’s formal peace institutions have achieved much. But they arrive too late. The rest of the story belongs to women, the excluded peacebuilders who keep communities together, one quiet mediation at a time.

Keywords: Ghana, women, peace, peacebuilding, market, central, conflict, conflict resolution, national peace council, npc

The Teesta at a Crossroads: Communities Caught Between Climate Stress and India-Bangladesh Geopolitical Tensions

By
Kajol Gupta
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Riverbank communities dependent on the Teesta River, photo by author.

Along the Teesta River, uncertainty arrives with every season. During the dry months, shrinking water levels leave farmers struggling to irrigate their fields and place immense pressure on communities dependent on agriculture for survival (Gupta, 2023). When the monsoon arrives, the same river often becomes destructive, flooding villages, eroding riverbanks, and displacing families across parts of India and Bangladesh (Hoque & Ghosh, 2020). For many living along its basin, life has become increasingly shaped by a river that is both essential and unpredictable.

Originating in the eastern Himalayas, the Teesta flows through Sikkim and North Bengal before entering northern Bangladesh, sustaining millions of people across its course. The river supports agriculture, fisheries, local trade, and fragile ecological systems deeply connected to everyday life in the region. Yet despite its significance, the Teesta continues to remain one of the most unresolved transboundary water issues between India and Bangladesh (Gupta & Prasad, 2026).

View of the Teesta River Basin in the Himalayan region, photo by author.

The dispute largely centers on water sharing during the dry season, when river flow declines considerably and pressure over limited water resources intensifies. For farming communities dependent on seasonal cultivation, reduced water availability often means uncertain harvests, lower incomes, and growing economic insecurity. Climate change has further intensified these pressures through erratic rainfall, glacial retreat in the eastern Himalayas, and increasingly unpredictable river flows (Parven & Hasan, 2018).

For communities living near the basin, these challenges are not distant policy discussions taking place between governments. They directly shape livelihoods, food security, housing, and local stability.  The issue has generated political debate, public protests, and concerns among affected communities. Repeated flooding and erosion continue to damage agricultural land and displace vulnerable families, while changing river patterns increasingly threaten the environmental balance upon which entire communities depend.

Yet the Teesta dispute should not be viewed simply as evidence of failed cooperation between India and Bangladesh. Over the years, both countries have repeatedly demonstrated the ability to engage constructively on sensitive issues through dialogue and institutional cooperation. Bilateral relations have expanded in areas such as border management, regional connectivity, trade, and security cooperation. The 1996 Ganges Water Treaty remains an important example of how shared rivers can become spaces of cooperation rather than confrontation (Gupta et al., 2025).

The unresolved nature of the Teesta issue has instead been shaped significantly by political complexities within India’s federal structure. Although negotiations over transboundary rivers are conducted by New Delhi, rivers such as the Teesta directly affect state-level agricultural and ecological interests, particularly in West Bengal. This became most visible in 2011, when India and Bangladesh appeared close to concluding a comprehensive Teesta water-sharing agreement. Despite substantial progress in negotiations, opposition from the government of Mamata Banerjee prevented the agreement from being finalised due to concerns surrounding irrigation requirements and water availability in North Bengal (Gupta, 2025).

Recent political developments, particularly the change in government in West Bengal, may now create space for renewed engagement on the Teesta issue. The earlier tensions between the central and the state government that had long complicated negotiations could potentially become less restrictive, opening greater room for coordination and dialogue. This may provide both India and Bangladesh with an opportunity to revive negotiations and pursue a cooperative settlement capable of strengthening regional stability and improving the lives of river dependent communities.

At the same time, new geopolitical concerns have begun to emerge around the river. Following political changes in Bangladesh, the new administration under Tarique Rahman, formed in February 2026, has in recent months shown increasing interest in Chinese support for the proposed Teesta River Comprehensive Management and Restoration Project (PTI, 2026). The initiative includes river dredging, embankment construction, irrigation expansion, reservoir development, and riverbank restoration aimed at improving water management in northern Bangladesh.

While Bangladesh largely views the initiative as a developmental effort, China’s growing involvement has introduced broader strategic sensitivities into the region. The Teesta basin lies close to the strategically important Siliguri Corridor, the narrow corridor connecting mainland India to its northeastern states. As larger regional powers become increasingly connected to river management projects, communities living along the Teesta risk becoming caught between environmental vulnerability and geopolitical competition (Datta, 2002).

This is particularly concerning because the basin is already confronting multiple layers of crisis climate stress, flooding, erosion, water scarcity, displacement, and livelihood insecurity. Additional geopolitical tensions risk making long-term cooperation even more difficult at a time when collective environmental management has become increasingly necessary.

Yet for communities living along the river, geopolitical rivalry offers little relief from the challenges they continue to face every year. Farmers, fishing communities, and river-dependent populations across the basin have for decades experienced the consequences of environmental instability and prolonged political deadlock. Their concerns often remain overshadowed by strategic calculations, despite the fact that they are the most directly affected by the river’s uncertainty.

This is why the Teesta should not be understood solely as a strategic or diplomatic issue. It is equally a question of human security, environmental justice, and peacebuilding. Shared rivers often connect communities long before they become subjects of political negotiation, and sustainable cooperation over water can play an important role in reducing instability, strengthening regional trust, and protecting vulnerable populations.

A cooperative framework between India and Bangladesh could significantly improve flood management, ecological conservation, irrigation planning, disaster preparedness, and livelihood security for millions living across the basin. This could be achieved through measures such as regular hydrological data-sharing, coordinated flood forecasting systems, and joint river management initiatives that enable both countries to address shared environmental challenges collectively. More importantly, it could demonstrate how environmental cooperation can become a foundation for broader regional peacebuilding in South Asia.

Today, the future of the Teesta remains uncertain. The river can continue to become entangled within political delays and growing geopolitical competition, or it can emerge as a model for cooperative river governance between neighbouring countries facing shared environmental challenges. For the communities living along its banks, the outcome will shape far more than diplomacy alone. It will shape their security, stability, and hope for the future.

Keywords: India, Banglades, Teesta, Teesta river, river, environment, climate change, peace, conflict, conflict resolution, geopolitical, tensions

This Week in Peace #130: June 5

By
Tara Abhasakun
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Borobudur Temple in Indonesia, where the monks completed their walk. Photo by Tomas Malik via Pexels.

This week, Pakistan’s economy suffers from Afghanistan border closure. UN renews South Sudan sanctions for next year. Buddhist monks finish ‘walk for peace’ in Indonesia.

Pakistan’s Economy Suffers from Afghanistan Border Closure

Pakistan’s economy is suffering immensely due to the closure of border crossings with Afghanistan. According to a report by Business Recorder published on June 3, Pakistan lost USD850 million of exports/transit earnings in even months. 

The report notes that Pakistani transport companies earn “average USD 200 million from Afghanistan and CARS transit per annum, that has stopped and efforts are under way to start CARS transit thru Iranian corridor, it noted.”

This development comes after on May 26, China and Pakistan released a joint statement stressing the need to prevent militant groups such as Tehrik-i-Taliban Pakistan (TTP), the East Turkestan Islamic Movement (ETIM), and others from using Afghan territory for terrorist activities. 

Pakistan accuses the Taliban in Afghanistan of harboring militants who attack Pakistan. Meanwhile, Afghan officials claim that that Pakistan harbours hostile groups and does not respect its sovereignty, RTL Today reports. The UN’s office for the coordination of humanitarian affairs in Afghanistan posted on X on April 7 that the conflict had displaced 94,000 people.

UN Renews South Sudan Sanctions for Next Year

On May 29, the UN Security Council extended its sanctions on South Sudan, including asset freezes, travel bans and an arms embargo, adopting Resolution 2821 (2026). 

Countries that voted in favor of the resolution included Bahrain, Colombia, Denmark, France, Greece, Latvia, Panama, United Kingdom, and the United States. Countries that abstained from the vote included China, Democratic Republic of the Congo (DRC), Liberia, Pakistan, Russian Federation, Somalia.

Progress has stalled on implementing South Sudan’s 2018 Revitalized Agreement. The agreement includes five key points, which are: security-sector reform; the formation of unified forces; disarmament, demobilization and reintegration; arms and ammunition management; and efforts to address conflict-related sexual violence.

A global outcry is taking place now that South Sudan’s president unilaterally made changes to the agreementl. On May 19, the embassies of Australia, Canada, Cyprus, Denmark, Finland, France, Germany, Ireland, Japan, the Netherlands, New Zealand, Norway, Portugal, Slovenia, Sweden, Switzerland, Britain and the United States released a joint statement urging South Sudan president Salva Kiir Mayardit immediately return to dialogue. 

Buddhist Monks Finish ‘Walk for Peace’ in Indonesia

On May 31, a group of around 57 Buddhist monks completed a ‘walk for peace’ in Magelang, Central Java, Indonesia. The monks hailed from Indonesia, Thailand, Laos, Myanmar, and Malaysia. 

The Indonesia Walk for Peace (IWFP) takes place during the monks’ ‘thudonga’ pilgrimage. The monks walked 600 kilometers from Bali to Borobudur Temple to celebrate Vesak Day on May 31.

The walk in Indonesia comes after several other walks for peace by Buddhist monks across the globe earlier this year. One walk was completed on April 28 at Independence Square in Colombo, Sri Lanka. Back in February, the same group of monks completed another peace walk across the United States. Mallory McDuff for The Guardian observed that the monks’ journey was “a slow-moving meditation meant to embody peace, rather than argue for it.”

Keywords: Pakistan, South Sudan, Indonesia, Afghanistan, peace, conflict, conflict resolution, economy, walk, sanctions

The Voice of Responsibility: How Young South Sudanese are Saying No to Violence Through Music, Drama, and Digital Content

By
Emmanuela Joyce
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JUBA, SOUTH SUDAN – MAY 18, 2026 Videographer Meya Nyanbuot Zakaria records digital content creator Ring Kuoch Deng during a production session aimed at countering misinformation. Photo by Emmanuela Joyce.

In a nation long defined by civil conflict, a quiet revolution is taking root. Across South Sudan, young people are making a deliberate choice: creativity over conflict. The youth of Juba utilize music, digital content, and localized drama to foster unity. Shifting from passive consumers to active influencers, these artists use social media and grassroots screenings to make peacebuilding relatable, accessible, and profoundly human. More than a decade after independence, this generation is proactively applying its artistic talents to slowly stitch together a fractured social fabric.

A Generation Rising Above Historical Trauma

Every lyric sung and video recorded by these young creators serves as a stepping stone toward healing. Youth constitute roughly 70 percent of the national population. This vast demographic carries the heavy weight of historical trauma, yet they also possess the greatest potential for transformation.

Older generations were born into armed liberation struggles spanning from 1955 through 2005. Less than three years after earning independence on July 9, 2011, the country plunged into bitter political rivalries in December 2013, followed by a second wave of deadly violence in 2016. Formal top-down agreements, including the 2018 Revitalized Peace Agreement signed by President Salva Kiir and Dr. Riek Machar, have struggled to restore community trust, and fighting between government and opposition forces continues to kill civilians, with hundreds of thousands displaced in parts of the country in recent months. Amidst this backdrop, citizens are using cultural expression to demand lasting peace.

Turning Hardships into Melodies of Reconciliation

Among those leading the charge is 31 year old Sunday Agok, a musician also known professionally as MT7 Degrees. For Agok, the music industry is a platform to strengthen grassroots reconciliation. Navigating a fragile economy, he leverages daily struggles to spark deep conversations about leadership. Agok primarily makes dancehall, ragga, and reggae music, occasionally blending in hip-hop. Interestingly, he flips these traditionally high-energy party beats into powerful tools for community healing, social unity, and peace advocacy across South Sudan.

JUBA, SOUTH SUDAN – MAY 15, 2026 A close-up portrait of South Sudanese reggae-dancehall artist Sunday Agok MT17 Degree) in Juba. Through his art, Agok addresses contemporary social challenges. Photo by Emmanuela Joyce.

“Being a South Sudanese artist is challenging due to limited resources and a divided audience,” Agok explains. “But I see these challenges as an opportunity to communicate, sharing my experiences through social media to connect with people who need to hear a message of hope.”

Agok’s discography targets systemic issues head-on. His song “Aya Beledi” calls for robust governance and zero tolerance for corruption, while “Liability” addresses the destructive nature of tribalism. Despite operating in a sensitive and polarized environment, his latest release, “Together We Are Together,” aims to directly counter community divisions through collective healing.

Shifting Focus from Entertainment to Survival

This shift from pure entertainment to messages of survival is echoed by another artist, Eli Raphael Lil Been, a rap and hip-hop music star both in South Sudan and online. His songs frequently trends in contemporary music (such as the hit Afro-fusion/Afrobeats tracks in regional contemporary gospel or world music spaces).

JUBA, SOUTH SUDAN – MAY 19, 2026 South Sudanese hip-hop artist and singer Eli Rafaya Lilben poses for a photograph in Juba, where a rising generation of musicians is using urban genre music. Photo by Emmanuela Joyce.

Frequently witnessing interpersonal friction in everyday spaces—even on local buses—Lil Been realized that creative intervention was necessary to de-escalate tensions.

“I realized that as an artist, I have a responsibility to send messages of peace to people affected by conflict,” Lil Been says. “Information is power, and I wanted to use my talent to help change people’s mindsets.”

JUBA, SOUTH SUDAN – MAY 19, 2026 Hip-hop artist and singer Eli Rafaya Lilben works on new material inside his recording studio in Juba, contributing to the city’s vibrant, peace-focused music. Photo by Emmanuela Joyce.

Blending music with grassroots mediation, Lil Been has become a trusted figure. He frequently meets with local youth, listening to their personal stories and using his platform to offer alternative, non-violent ways of resolving disputes.

Rewriting the Global Narrative Digitally

Beyond music, the expansion of digital connectivity across East Africa is unlocking new avenues for visual storytelling to challenge global stereotypes. This digital movement connects youth inside the country with South Sudanese living in exile or refugee camps across the continent, utilizing TikTok, YouTube, and Facebook to broadcast culturally rich drama series.

Ring Kuoch Deng, a 31-year-old digital creator and Peace Ambassador, has become a prominent voice in this online space. Through relatable humor and localized drama skits, Deng reminds his audience that hope and laughter are vital components of survival.

JUBA, SOUTH SUDAN – MAY 18, 2026 A close-up capturing digital content creator Ring Kuoch Deng during the production of educational and community-focused media for his online platform. Photo by Emmanuela Joyce.

“I create content that directly reflects our daily realities, using digital platforms because they are the fastest way to reach people,” Deng notes. “Our communities have suffered from deep tribal divisions, and I use my videos as a vehicle to heal those divides and build accountability.”

While digital entertainment faces infrastructure hurdles in rural communities lacking internet access, influencers like Deng view online storytelling as a critical strategy to permanently rewrite South Sudan’s narrative into a resilient, evolving society.

The Unifying Power of Creative Expression

Ultimately, music, drama, and digital content creation stand together as a powerful force for non-violent transformation in South Sudan. By blending rhythm, relatable humor, and localized storytelling, these creative channels bypass traditional political friction to touch human hearts directly. They provide an accessible space where historical trauma can be safely processed, accountability can be demanded, and divisive tribalism can be dismantled in favor of shared cultural pride.

JUBA, SOUTH SUDAN – MAY 15, 2026 Musician Sunday Agok MT17 Degree shares a moment of connection with a young fan in Juba, illustrating the impact local cultural figures foster. Photo by Emmanuela Joyce.

As young influencers continue to transition from passive spectators to active peacebuilders, their artistic expressions offer the country a shared language of hope, proving that sustainable harmony is built from the ground up.

Keywords: South Sudan, music, drama, art, performing arts, youth, young, South Sudanese, peace, conflict, conflict resolution

Three Ways School Textbooks Can Help Children Learn Peace in Iraqi Kurdistan

By
Mustafa Wshyar
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A sunlit mosque in Erbil, Kurdistan Region, Iraq, surrounded by trees.

In conflict-affected societies, peacebuilding often begins long before formal negotiations, public agreements, or national reconciliation programmes. It can begin in a classroom, with a child reading a story. 

My recent research article, published in The Social Studies, examined stories in the Kurdish Studies textbooks used in the first three years of schooling in the Kurdistan Region of Iraq. The study asked a simple but important question: what do young children learn about themselves, their society, and the communities around them through the stories they read at school?

The findings suggest that textbooks can play a powerful role in shaping peaceful coexistence. They can teach children that society is diverse, that different communities belong together, and that peace is not only the absence of violence but also the presence of recognition, fairness and inclusion.

1. Stories can teach children who belongs

Children do not only learn letters, grammar or vocabulary from schoolbooks. They also learn social messages. They learn who is visible, who is important, and who is considered part of the wider community.

In the Kurdish Studies textbooks I analysed, 45 character names appeared 245 times across stories and exercises. These names were all Kurdish. Names commonly associated with other communities in the Kurdistan Region, such as Turkmen, Assyrian, Chaldean, or other minority groups, were absent.

This does not mean the textbooks intentionally exclude others. Kurdish Studies is naturally expected to teach Kurdish language and culture. However, when children repeatedly encounter only one group in their stories, they may unconsciously learn that this group represents the whole society.

For peacebuilding, this matters. In a diverse region, children need to learn from an early age that people with different names, languages, religions and cultural practices are not outsiders. They are neighbours, classmates and citizens.

A simple step could make a difference: include characters from different communities in ordinary stories. A Turkmen child, an Assyrian teacher, a Kurdish doctor, a Chaldean neighbour, or an Arab friend could appear naturally in classroom narratives. Their presence does not need to be political. It can simply reflect real life.

2. Images can support coexistence

Textbook images are also important. Young children often understand pictures before they fully understand written messages.

In the textbooks studied, many illustrations reflected Kurdish cultural identity, including traditional clothing and visual symbols. Other images showed more general global clothing, such as children or professionals in ordinary modern dress. However, there was little or no clear visual representation of minority communities.

This is a missed peacebuilding opportunity. Visual inclusion can help children recognise diversity as normal. When children see different forms of dress, cultural symbols and community life in their textbooks, they become more familiar with difference. Familiarity can reduce fear and distance.

This does not mean replacing Kurdish identity. Rather, it means expanding the picture. A textbook can celebrate Kurdish culture while also showing that the Kurdistan Region is home to many communities. Inclusive images can quietly teach children that diversity is part of shared life.

3. Curriculum reform can build positive peace

Peacebuilding is not only about stopping direct violence. Scholars such as Johan Galtung have argued that violence can also be structural or cultural. In education, this can appear through silence, invisibility or unequal representation.

The 4Rs framework — redistribution, recognition, representation and reconciliation — is useful here. Inclusive textbooks can support recognition by valuing different communities. They can support representation by showing that all groups have a place in public life. They can support reconciliation by helping children understand shared histories and live together after conflict.

The Kurdistan Region has already made important progress in developing its education system. Textbooks exist in different languages, including Kurdish, Turkmen and Syriac, depending on context and availability. This is important. But language access alone is not enough. Inclusion also requires content that reflects the diversity of society.

The solution is not to politicise children’s textbooks. In fact, the opposite is needed. Early education should avoid divisive or victory-based narratives. It should focus on ordinary people, shared values, friendship, cooperation and mutual respect.

A story about children from different backgrounds planting trees together, helping an elderly neighbour, visiting each other’s cultural celebrations, or solving a classroom problem can teach peace more effectively than abstract slogans.

A peaceful society starts with small stories

The stories children read in their first school years can shape how they imagine society. If they learn that only one identity matters, coexistence becomes harder. If they learn that many communities belong together, peace becomes more possible.

Textbooks cannot solve every social or political problem. They cannot replace fair institutions, community dialogue or economic opportunity. But they can prepare children to see one another with dignity.

Peacebuilding begins with recognition. Sometimes, recognition begins with a name in a story.

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