Home Blog Page 28

A Path Toward Long-Term Peace For Thailand and Cambodia

By
Tara Abhasakun
-
0
Thai-Cambodian border crossing at Poipet, photo via Wikipedia.

On July 28, 2025, Thailand and Cambodia reached a ceasefire after days of escalation in conflict beginning on July 24. The escalation began a day after a landmine explosion injured five Thai soldiers, including one who lost his leg. However, the series of events that led to the escalation were disputed between the two countries, with both sides blaming the other. 

Thailand and Cambodia exchanged artillery fire and rocket strikes, and the Thai Air Force launched F-16 airstrikes, marking the worst fighting between the two since 2011. The fighting killed at least 43 people, including many civilians, and displaced over 300,000 in both countries, Reuters reported on June 29. 

After a long history of conflict and numerous disagreements, can there be a path toward long-term peace between Thailand and Cambodia?

Causes Behind the Escalation

The conflict stems from ambiguities in colonial-era boundaries, particularly around the Preah Vihear and Ta Muen Thom temple zones. Despite 1962 and 2013 rulings by the International Court of Justice favoring Cambodia in the temple dispute, it remains unclear which country has a right to the surrounding territory, which feeds recurrent border tension. 

On May 28 2025, clashes at the border killed a Cambodian soldier. Each country accused the other of initiating aggression. Sao Phal Niseiy, Editor in Chief of Cambodianess, told Peace News Network (PNN), “However, no investigation has been conducted to find out what happened and to help de-escalate the tension. Instead, the focus was on escalating the conflict through unilateral actions, including border closures, which not only went beyond military issues but also harm the economy.”

Politics have further inflamed the situation. A personal feud between Thailand’s Thaksin Shinawatra and Cambodia’s Hun Sen (later Hun Manet as prime minister) has spilled into the situation, adding a heightened nationalist dimension.

Nurainee Jangoe, a data analyst at Deep South Watch who has experience in peace work, said, “It’s important to see this conflict not merely as a territorial disagreement, but as one tied to historical memory, national identity, and political interests.“

Both sides also engaged in economic saber‑rattling. Cambodia banned imports of certain Thai goods, and Thai telecom regulators cut off internet to Cambodia, adding economic pressure to the military escalation. 

A Fragile Ceasefire

The ceasefire reached on July 28 in Malaysia remains fragile, as Thailand’s military has accused Cambodia of violating it twice already, although Cambodia denies this. Malaysian Prime Minister Anwar Ibrahim said Malaysia and other members of the Association of South East Asian Nations (ASEAN) were on hand to help monitor the ceasefire.

A Path Towards Long-Term Peace

Nadia Payo, a lecturer at Prince of Songkhla University’s Faculty of Political Science in Thailand’s Pattani province, said the ceasefire was a significant early step.

“The ceasefire—achieved without preconditions—shows a willingness to de-escalate,” Payo said. However, she noted that genuine peace demands more than an end to violence. “It demands sustained dialogue to address long-standing political tensions, historical grievances, and unresolved border disputes—none of which can be separated from nationalism, identity, and deeper structures of power,” she said. 

Duanghathai Buranajaroenkij, an assistant professor at the Gender and Development Studies (GDS) program at the Asian Institute of Technology (AIT), discussed ASEAN’s engagement with Thailand and Cambodia. “A regional consensus is urgently needed on the scope of ASEAN’s role in conflict resolution and humanitarian intervention,” she said. “Without this, peace will remain precarious and reactive rather than proactive and transformative.”

Below are some other ways in which Thai and Cambodian leaders, as well as international bodies, can help to build peace between Thailand and Cambodia. 

Humanitarian Assistance

Assistance is needed for people in both countries living near the border whose homes have been destroyed. Human Rights Watch has condemned the use of explosive weapons in populated areas and urged both sides to protect civilians, especially challenging the use of cluster munitions.

Demarcation via ICJ or ASEAN‑mediated process

Cambodia has formally requested new judgment from the ICJ regarding border lines adjacent to Preah Vihear. The Thai-Cambodian Joint Boundary Commission (JBC) was established in 2000 as a mechanism to discuss the issue of demarcation. ASEAN can continue to play a role in mediation. An opinion piece in Asia Media Centre by Thapiporn Suporn points out that even though ASEAN’s effectiveness has been questioned, it “still plays a critical role in preventing conflicts from escalating into full-scale war.” However, in order for ASEAN involvement to be more effective, issues surrounding its principle of non-interference must be addressed. 

Political De-escalation and Confidence Building

Leaders must defuse personal rivalries. Jangoe described peacebuilding as a long-term process that addresses not only direct violence but also the underlying structural and cultural causes. She said, “This involves fostering mutual understanding and promoting sustainable, inclusive border development. Emphasis should be placed on peaceful dispute resolution mechanisms that can support long-term stability.”

Keywords: Thailand, Cambodia, border, Thai-Cambodian border, conflict, conflict resolution, peace, ASEAN

Dancing for Peace: How Schools Are Uniting Nigeria Through Culture

By
Mohammed Ibrahim
-
0
Students at the Womanhood School of Health Sciences about to do a cultural performance of the Gbagy tribe, photo by Mohammed Ibrahim.

Across Nigeria, from the bustling streets of Lagos in the South West to the quiet communities of Taraba State in the North East, schools are finding creative ways to plant the seeds of peace and unity among their students. Their method? Culture.

At the heart of this transformation is the idea that music, dance, and cultural appreciation can do more than entertain: They can unite.

“One of our main objectives is peace-building,” Nuradeen Bello, Director of the Womanhood School of Health Sciences in Kaduna, Northwest Nigeria, told Peace News Network (PNN). “Our students come from different tribes and religions. Cultural activities help them see beyond those differences and appreciate each other’s traditions.”

Students at the Womanhood School of Health Sciences about to do a cultural performance, photo by Mohammed Ibrahim.

At his institution, students from diverse backgrounds including Christians, Muslims, Gbagis, Hausas, Igbos, Yorubas, Nupes, Kanuris, and Ibiras come together to showcase traditional foods, costumes, and ceremonies. Bello believes this exposure builds a deep-rooted respect that textbooks alone can’t provide.

“Some of our students had never even heard the Ibira language before. After participating in our events, they not only heard it, they celebrated it,” he said. “When there’s unity, peace follows naturally.”

Students at the Womanhood School of Health Sciences about to do a cultural performance, photo by Mohammed Ibrahim.

Bello emphasized that cultural education starts early at his school. He added that by the time students graduate, they have participated in at least two or three cultural events. Bello said the impact is lasting, teaching students tolerance and preparing them for peaceful living wherever they go.

He advocated the importance of other schools embracing such an approach as a way to promote unity and tolerance in the country. “All schools should aim to harmonize their activities to include everyone. Every student should be recognized and given a sense of belonging,” he said. He stressed that this would bring harmony and unity in schools, helping peace naturally thrive. 

Students at the Womanhood School of Health Sciences about to do a cultural performance, photo by Mohammed Ibrahim.

Culture as a Bridge in the South

In Lagos, Obialunamma Chidindu, a schoolteacher at Moral Esteem School in Abijo, Ibeju-Lekki, has seen how powerful cultural showcases can be—especially during events attended by parents from across Nigeria.

“Cultural dance presentations help foster unity,” she said. “When Yoruba, Hausa, and Igbo dances are performed together, it creates an atmosphere of shared appreciation.”

Chidindu admitted she shared the Igbo dance from a recent school event on her social media because she choreographed it. But she made clear, “It wasn’t just the Igbo culture represented. We had Hausa and Yoruba too. Everyone was celebrated, and all the parents, regardless of tribe, appreciated the diversity.”

She believes every school can find its rhythm when it comes to promoting culture, even if not during major events like graduation. Chidindu noted that some schools observe Cultural Day on Democracy Day or other national holidays. “What matters is the intention bringing people together through shared experience,” she said.

On the impact on their students, she added that the dances were not just entertainment, but helped them appreciate one another regardless of tribal differences. “You can see that spirit of unity being cultivated through such events,” she said.

One of the major challenges facing the cultural programs is preference given to a particular tribe or tribes during an event, which Chidindu feels might trigger reactions from other tribes in the school.

According to her, the organizers must avoid limiting such a cultural show to a particular tribe, as other tribes should also be represented. “People might start thinking, ‘Oh, this tribe is more important that’s why they’re being showcased,’” she said. To address such a challenge, she advised having performances from at least three different tribes in the school. 

Unity Dances and Young Minds in Abuja

Mohammed Lawal Abubakar, head of the Cultural and Creative Club at LEA Primary School, Zuba in Abuja, Nigeria’s capital, organizes a yearly “Unity Dance” that brings together students from various ethnic groups in the capital.

“The children are always excited,” Abubakar shared.”They learn dances from other tribes and wear traditional outfits. It makes them feel seen and included.”

He added that such cultural events in schools promote national development and peaceful coexistence by encouraging unity among citizens, especially when children are introduced to it early. “Nigeria is a country with many ethnic groups, especially in the North. If children are taught to appreciate each other’s cultures, they will grow up respecting one another.”

He emphasized that the aim is to teach children mutual understanding to help foster peaceful coexistence, urging other schools to adopt such good practices to show their pupils that this will help promote peace in their communities.

He stressed that this isn’t just about fun, it’s about building national identity. “These events help children understand one another and develop empathy early. This is where peace starts on the playground, not just at peace summits,” Abubakar said.

Abubakar said the positive response has been overwhelming. He noted that when he introduced the idea to his school, everyone embraced it. “The children look forward to it, and as teachers, we are happy about it because it undeniably builds mutual understanding, which contributes to peace in the country.”

Strengthening Identity in the Northeast

In Taraba State, Suleiman Muhammad Adamu, director of Albayan School, echoed the same sentiment. “We organize cultural celebrations so that students can understand and appreciate their traditions and those of their peers,” he said.

For Adamu, it’s not just about showing off tribal dances; It’s about shaping identity and fostering pride. “Many children have little exposure to cultures outside their own. These events deepen their understanding and spark curiosity about others,” he said.

The Bigger Picture: Peace Beyond the Classroom

Prince Charles Dickson, team lead at Tattaaunawa Roundtable Initiative (TRICentre) in Jos, sees the ripple effect. As someone committed to dialogue and nonviolent approaches to conflict, he believes cultural expressions like dance are powerful instruments for healing, education, and bridge-building, especially among young people.

A student at the Womanhood School of Health Sciences about to do a cultural performance, photo by Mohammed Ibrahim.

He described  the idea of using cultural dance in schools as a tool for peacebuilding in Nigeria as both timely and deeply significant. “Dance, rooted in local heritage and identity becomes more than performance, it becomes shared memory, emotional release, and communal affirmation,” he said. 

He added “When embedded into school curricula or extracurricular activities, it not only celebrates diversity but also teaches tolerance, empathy, and coexistence in a way that is non-threatening and joyful.”

Students at the Womanhood School of Health Sciences doing a cultural performance, photo by Mohammed Ibrahim.

In a country as diverse as Nigeria, where tribal and religious tensions have long caused friction, these stories from classrooms across the country serve as a quiet revolution. They prove that peacebuilding can start with a song, a step, and a shared plate of traditional food.

As Bello put it, “We are not just teaching our students to pass exams, we are teaching them to live together.”

Students at the Womanhood School of Health Sciences about to do a cultural performance, photo by Mohammed Ibrahim.
Tribal accessories, photo by Mohammed Ibrahim.

Keywords: Nigeria, dance, performing arts, culture, peace, conflict, conflict resolution, Kaduna, Abuja, Jos, Nigerian

This Week in Peace #91: July 25

By
Tara Abhasakun
-
0
Thai and Cambodian flags, photo via Global Updates.

This week, despite declared ceasefire, Druze continue to be killed in Syria. Global outcry over starvation in Gaza. Peace needed as Thai-Cambodian border conflict escalates. 

Despite Declared Ceasefire, Druze Continue to be Killed in Syria

Syria is struggling to enforce a ceasefire amidst the conflict between members of the Druze minority and Sunni Bedouin fighters in the Sweida area. Last week, BBC reported on June 20 that over 900 people were reported to have been killed in the past week in clashes between the two groups. 

Government forces deployed to quell the violence have been accused of joining in attacks against the Druze community. On July 22, international media reported that one man, Hosam Saraya, 35 part of a family of eight Druze executed, was a US citizen from Oklahoma. A school in Sweida that Saraya founded blamed government-linked fighters for the attack.

These developments come amidst rising fears for Syrian minorities. The Syrian Observatory for Human Rights says that more than 1,700 people were killed in a predominantly Alawite region of Syria’s coast in March. A government committee identified 298 suspects implicated in serious violations during violence in the region.

Global Outcry Over Starvation in Gaza

This week there has been a global outcry over the situation in Gaza after 115 aid groups, in a statement, described what was happening in the strip as “mass starvation.” Among the groups involved were Doctors Without Borders, Save the Children, and Oxfam International.

On July 23, the Hamas-run Gaza Health Ministry reported that 10 Palestinians had died due to famine and malnutrition in the past 24 hours. The ministry noted that while a total of 111 people had died due to hunger since the beginning of the war, 25 of them, including four children, had died in the past 48 hours.

The statement by the 115 aid groups warned of “record rates of malnutrition,” particularly among children and the elderly, citing doctors’ reports. The organizations said that aid workers themselves are joining food lines. The organizations accused Israel of implementing “restrictions, delays, and fragmentation under its total siege [that] have created chaos, starvation, and death.”

However, Israeli government spokesman David Mencer said there was “no famine” in Gaza, but rather a “man-made shortage engineered by Hamas.”

Mencer said that 2 million meals were distributed to Gazans on July 21, and that 87 million meals had been distributed since the US- and Israel-backed Gaza Humanitarian Foundation distribution system began in late May, ABC News reported. He said that Hamas had made efforts to prevent food’s distribution, deliberately putting Gazans at risk of hunger.

Peace Needed as Thai-Cambodian Border Conflict Escalates

The conflict between Thailand and Cambodia has escalated, and peace is needed in the border area between the two countries. On July 24, both countries exchanged gunfire, claiming the other had fired the first shot, and 12 people, mostly Thai civilians, were killed. Cambodia launched a rocket attack on a gas station in a village, and Thailand carried out airstrikes on Cambodian military targets, BBC reported.

Thitinan Pongsudhirak, a professor of political science at Thailand’s Chulalongkorn University, told CNN that the situation is “likely to get worse before it gets better.”

On July 25, Thailand’s interior ministry said that the country had evacuated 100,672 people from four border provinces to shelters. Meanwhile, the health ministry said that the death toll had risen to 14.

Tensions between Thailand and Cambodia escalated in 2008 over a Hindu temple, paving the way for more violence over many years.

Keywords: Syria, Gaza, Israel, Palestine, Thailand, Myanmar, border, peace, conflict, conflict resolution

Cultural Festival to Revive Unity in Papua New Guinea

By
Tara Abhasakun
-
0
A Sangai peace festival in Papua New Guinea’s highlands, an event bringing together rival clans for reconciliation and cultural celebration, photo via Langaip Sangai Festival Facebook page.

In Papua New Guinea’s Enga Province, plans are underway for a major peace and reconciliation festival to heal divisions caused by recent tribal unrest. The Lagaip Sangai Festival, scheduled for August 1-2, 2025 at the Wanepap Catholic Mission, is being revived as a community-led peacebuilding initiative. Sangai, in the Engan language, means “to gather in peace and ceremony.” The traditional gathering lapsed for decades in the past due to colonialism and other factors.

This year, church leaders, clans, and students are uniting for the sixth official resurrection of the festival, Radio Veritas Asia reported. Divided clans from the Lagaip Valley have agreed to set aside grievances and participate side by side in cultural performances.

The two-day event will blend tribal customs and the Catholic faith as a means of healing. Highlights will include ritual pig-killings shared in communal feasts (an ancient gesture of peace), traditional sing-sing dances and chants by groups in full ancestral attire, and even a special integrative church service combining Catholic liturgy with local traditions. 

Workshops for youth on traditional crafts and oral history are also planned to reconnect younger generations with their heritage. A Grade 9 student named Ambai Sundi told RVAsia, “…but when I wear bilas (traditional adornment) and dance, I feel my ancestors with me. Sangai teaches us who we are.”

There will be a ‘storytellers’ circle’ held under a mango tree, where elders will tell children and visitors stories about the Lagaip Valley. 

Lagaip Sangai Festival Chairman Tony Sulupin noted that Sangai plays an important role in the lives of young people. He told FM100 that historically, Sangai guided young Engans to live fulfilling lives, helping them to gain skills to help them grapple with challenges. 

But it will remain a challenge to keep the revival of Sangai traditions going. “Regretably Sangai together with many cultures and traditions of Enga have been discontinued due to globalization which have had radical influences on the indigenous villages,” Sulupin said. He added that today, thugs and hooligans are undermining the rule of law.

However, Sulupin continues to have hope for the Sangai festival’s potential to show the younger generation the wisdom that guided society in the past. 

Another group that will be recognized at the festival are Engan women. There will be a mother’s sing-sing, as well as a workshop on traditional medicine and sacred feminine knowledge. Meanwhile, Catholic women’s groups will lead sessions on dignity, leadership, and self-worth.

By reviving cultural pride and inter-clan friendships, the community hopes to bring healing and a fresh start. The Enga festival demonstrates how Indigenous practices and spirituality can be harnessed for modern peacebuilding.

In May, Peace News Network (PNN) published an article about how Indigenous peoples could lead the next decade of peacebuilding. A diverse gathering of Indigenous leaders, diplomats, and activists assembled at the United Nations in New York on April 24 to 25, 2025. Over two events at the UN Permanent Forum on Indigenous Issues (UNPFII), participants from dozens of countries issued a ‘clarion call’ for Indigenous-led peacebuilding. To read the full article, click here.

Keywords: Papua New Guinea, PNG, peace, festival, culture, conflict, conflict resolution, tribal conflict, papua

Women, Peace, and Security Networks Sustaining Peace Efforts in Myanmar and Thailand

By
Duanghathai Buranajaroenkij, Sanda Thant and Kyoko Kusakabe
-
0
Women in Myanmar walking with baskets, photo by Alexey Komissarov via Pexels, photo cropped.

Conflict Resurgence in Thailand and Myanmar

Thailand and Myanmar have both seen renewed turbulence in recent years. In Myanmar, the February 2021 military coup reignited intense fighting across ethnic states, displacing millions and eroding trust in peace mechanisms established during the country’s brief democratic transition. The National Ceasefire Agreement (NCA) framework lost credibility after the 2021 coup, as many ethnic armed organizations ceased engagement with the State Administration Council (SAC). The emergence of the National Unity Government (NUG) and the National Unity Consultative Council (NUCC) provided alternative spaces for dialogue, yet the formal peace process was effectively suspended. 

Meanwhile, Thailand’s southern border provinces continue to experience sporadic violence. Although a formal peace dialogue between the Thai government and representatives of the region’s main Muslim separatist group, Barisan Revolusi Nasional (BRN) was initiated in 2013 and resumed in 2015, progress has remained fragile and uneven. Following the 2019 general election, the country experienced a shift in political leadership, the centralization of control under the military, and limited engagement with civil society. Since the 2023 general election, momentum has further declined, with limited state-led initiatives and a lack of sustained engagement. In both settings, the resurgence of conflict underscores a longstanding problem: the consistent marginalization of women from official peace talks, despite their critical roles in mitigating violence and sustaining social cohesion.

Across both nations, women’s participation in formal peace processes remains limited. In Thailand, women have been absent from the delegations representing both the government and insurgent parties. Myanmar, too, has seen minimal inclusion. Despite these limitations, women in both countries have consistently organized and advocated for greater inclusion. In 2015, Thai women, through the Peace Agenda of Women (PAOW), pushed for the adoption of public safety spaces in conflict-affected areas. At the same time, Myanmar’s Alliance for Gender Inclusion in the Peace Process (AGIPP) championed a 30% gender quota across all levels of the peace process. While neither campaign succeeded in radically reshaping the gender agenda or composition of formal delegations, both contributed to increasing women’s visibility in public policy dialogues.

Sustaining the WPS Agenda Amid Shrinking Space

Despite political deadlock and rising risks, women’s networks in Myanmar and Thailand continue to advance the Women, Peace, and Security (WPS) agenda. In Myanmar, women and gender activists have come together to develop the Gender Equality Position Paper, which was endorsed by NUCC in 2023. They further formulated a WPS Strategic Framework (2024-2027) in 2024. Pro-federal democracy entities, including political actors such as the Ministry of Women Youth and Children Affairs (MOWYCA) and Myanmar Women Parliamentarian Network (MWPN), actively translate their shared vision into concrete actions, both individually and collectively. This is important to note, especially with the announcement of the sham election by a junta which does not have such inclusivity as part of its mandate. Women’s groups now operate across borders and in exile, focusing on immediate threats such as conflict-related sexual violence, food insecurity, family separation, and the collapse of health and education systems. Their advocacy spans humanitarian response and political organizing, including engagement with the NUG, NUCC, and the Association of Southeast Asian Nations (ASEAN). 

On the other hand, in Thailand, the Women, Peace and Security (WPS) agenda has been actively promoted and advanced by the Ministry of Social Development and Human Security, moving beyond the previous “Measures and Guidelines on the Implementation of the WPS Agenda (2017–2021),” through the development of a National Action Plan (NAP) on WPS in 2024, which is currently awaiting formal government endorsement. While the official NAP is still pending, civil society organizations nationwide mobilized to form a WPS network to sustain momentum and ensure continued progress on the WPS agenda.

Coincidentally, in July 2025, the WPS networks of both countries organized their meeting and discussed their advancement and concerns. Thailand’s WPS movement reflects an expanding and increasingly coordinated network of grassroots actors advancing gender-responsive peacebuilding. These networks, comprising indigenous women, women human rights defenders, and local peacebuilders from the South, Northeast, North, and other historically marginalized regions, are translating the WPS agenda into locally grounded action. Some groups focus on preventing violence by addressing youth marginalization and drug-related harms through community-based initiatives. Others work to strengthen women’s participation by building political capacity and leadership among women and youth. Protection efforts are evident in campaigns against domestic violence, while economic security, particularly in border areas, is promoted as a foundation for sustainable peace. Collectively, these efforts demonstrate how Thailand’s grassroots actors are localizing the WPS agenda beyond formal peace tables.

Since the coup, Myanmar’s women activists have recalibrated their strategies. Many have relocated to border areas or third countries, where they mobilize in exile. Despite facing displacement, security threats, and shrinking resources, these women have used regional and international mechanisms to amplify their voices. Ethnic-based women’s and LGBT organizations across the states have established cross-border WPS partnerships and continued to push for their inclusion in political reform and reconstruction processes. Recommendations from recent gatherings emphasize the importance of interethnic collaboration, protection mechanisms for women human rights defenders, and flexible funding that allows women to lead rather than implement externally defined agendas. 

These voices insist that peace cannot be built without women’s leadership at every level in shaping Myanmar’s post-coup political future. It is again important to note that women’s groups across geographical regions have already met five times to discuss where they can work together and how to strategize to ensure the meaningful implementation of the WPS agenda. Those involved in this dialogue are from the four major networks in Myanmar, which cover almost all women’s, LGBT, and persons with disabilities organizations.  

Divergent Pathways, Shared Struggles

Although Myanmar and Thailand differ significantly in their political and conflict landscapes, the challenges facing women’s peace networks show striking commonalities. Both contexts reveal persistent patriarchal barriers, symbolic inclusion, and the fragility of peace infrastructures. However, the strategies employed by women diverge. Thai women work within existing state and civil society spaces to broaden the definition of security, while Myanmar’s women increasingly operate outside state structures, navigating risk to assert their roles in political resistance and humanitarian protection.

The WPS agenda, when interpreted through feminist and grassroots lenses, offers not only a critique of militarized peace, but a blueprint for inclusive and sustainable peace. Women in both countries demonstrate that peace is not merely the absence of war but the presence of justice, dignity, and voice. Their work underscores that even in contexts of political repression and stalled formal processes, feminist peacebuilding persists in networks, in communities, and in acts of everyday resistance.

Keywords: Myanmar, Thailand, Women Peace and Security, peace, conflict, conflict resolution, women in peace, women, Southeast Asia

1...272829...188Page 28 of 188