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Between Chalk and Crossfire: How School Heads Lead Amid Conflict in the Philippines

Sultan Kudarat province, Philippines. Photo via Wikipedia.

The Philippines’ Sultan Kudarat province conflict has experienced the impact of the Moro conflict between Muslim groups fighting for autonomy, and the national government. Since the conflict began in 1968, around 150,000 people have been killed. Fighting persists despite the signing of a peace deal in 2014 with the Moro Islamic Liberation Front (MILF).

In areas marked by armed conflict, the role of a school head extends far beyond managing lessons and overseeing classrooms. It becomes a matter of safeguarding lives, nurturing hope, and actively building peace within fragile and disrupted communities. Amidst violence, these school heads are building peace by sustaining safe learning spaces where children can continue to study despite insecurity and fear. For many school leaders, every day is a delicate balancing act between fear and purpose, where the corridors of learning intersect with the harsh realities of armed conflict, yet also become spaces of resilience, protection, and continuity of education.

A qualitative study involving five school heads working in the province’s Palimbang municipality revealed the extraordinary responsibilities they shoulder in ensuring both student safety and the continuity of education. Through in-depth interviews, the study documented how these leaders navigate daily risks brought about by armed encounters and localized conflicts that continue to affect some communities, disrupting classes and exposing children to psychological distress, displacement, and uncertainty. In several regions, intermittent violence and security threats have led to class suspensions and heightened fear among learners, underscoring the vulnerability of schools situated in conflict-prone environments.

One school head recalled the unsettling sound of gunfire as students scrambled under desks, while another described calmly guiding learners to safety even as violence unfolded nearby. Despite these realities, school heads consistently place student welfare above all else, often making split-second decisions that can mean the difference between life and death. As one participant shared, “Receiving threats made me want to leave, but the support of the community kept me going,” highlighting both the risks they face and the vital role of community support in sustaining leadership in crisis contexts.

Leadership Amid Crisis

Crisis defines daily life in these schools. Lessons are interrupted, schedules disrupted, and emergency plans often take precedence over curricula. School heads frequently find themselves delivering learning materials in precarious situations or coordinating sudden evacuations while ensuring that education continues. This kind of leadership is reactive yet essential; it requires rapid judgment, adaptability, and courage.

Experts in crisis management note that such leadership is situational. “In conflict zones, school leaders are not just administrators—they are emergency responders, safety officers, and moral anchors all at once,” said one researcher. The narratives gathered highlight that leadership here is less about authority and more about the moral responsibility to protect and sustain life.

Amid these challenges, school heads also serve as stabilizing figures who help rebuild trust within fractured communities by maintaining continuity in education despite insecurity. Their presence provides children with a sense of normalcy and emotional security, reinforcing the idea that learning can persist even in the most unstable environments.

Community as a Lifeline

No school head survives in isolation. Teachers, parents, local officials, and even security personnel play a vital role in sustaining educational activities. The community’s collective support becomes a lifeline, helping leaders maintain both the physical and emotional security of their schools. One principal emphasized, “We face danger together—teachers, students, parents—we all stand as one.”

This collaboration underscores a key principle of peacebuilding: that resilience is often nurtured through relationships. Communities offer not only protection but also emotional reassurance, creating networks that enable leadership to persist even under continuous threat. Leadership in these contexts is, therefore, inherently collective, rooted in trust, shared responsibility, and mutual commitment.

Living With Constant Vigilance

School heads describe a daily existence marked by vigilance and uncertainty. Fear is constant, yet it is tempered by hope and moral responsibility. Soldiers may be stationed in classrooms; teachers and administrators remain alert to every potential threat. Decision-making is informed by an acute awareness of the environment, where preparedness, rather than stability, defines each day.

Despite the emotional strain, school leaders find purpose in their work. “Education is a weapon,” one school head remarked. “If not me, then who?” For many, their commitment to learners and communities transforms fear into motivation. Leadership becomes not only about surviving threats but also about modeling courage, hope, and perseverance.

Growth and Transformation

Conflict reshapes leaders as much as it challenges them. Prolonged exposure to danger fosters resilience, emotional strength, and adaptability. Several school heads reported gaining empathy, maturity, and new crisis management skills, while also acknowledging the toll on their personal lives. Sleep disturbances, fatigue, and physical tension are common, underscoring that leadership stress extends beyond professional duties.

Yet, these challenges are intertwined with profound fulfillment. Watching students attend classes safely, seeing teachers and families remain engaged despite adversity, and observing community cohesion all offer moments of joy and accomplishment. Leadership, in this sense, is inseparable from the larger mission of peace and education: guiding communities through uncertainty while nurturing hope.

Lessons in Leadership and Peace

The experiences of school heads reveal several key lessons. First, leadership under conflict is grounded in service and moral responsibility. Resilience, empathy, and perseverance emerge not from formal training but from lived experience. Second, collaborative networks and strong community ties are essential for sustaining education and safety. Finally, leadership in these settings demonstrates the potential for education to serve as a tool for reconciliation, social cohesion, and long-term community transformation.

Looking forward, many school heads envision leadership that goes beyond survival. They aspire to foster safe learning environments, empowered teachers, and communities free from cycles of violence. Their hope reflects a belief in education as both a stabilizing force and a pathway to peace—a commitment that turns classrooms into spaces of learning, protection, and healing.

Supporting Leaders in High-Risk Settings

The narratives highlight the need for policies and programs that recognize the psychological and practical challenges faced by conflict-affected schools. Trauma-informed leadership training, psychosocial support, and conflict-sensitive management strategies are crucial. Strengthening community partnerships and ensuring institutional support can help school heads continue their work effectively.

Ultimately, the story of school heads in conflict-affected areas is a story of courage, resilience, and hope. It reminds us that peacebuilding is not only about diplomacy or political agreements—it is also about ordinary people stepping into extraordinary roles, protecting lives, nurturing communities, and sustaining learning amid chaos. Leadership in these environments is adaptive, relational, and deeply purpose-driven, demonstrating that even in the shadow of conflict, education can be a powerful force for stability, recovery, and peace.

KeywordS: Philippines, Moro conflict, Sultan Kudarat, separatist, insurgency, peace, conflict, conflict resolution, Muslim

Three Lessons From Peace Journalism Training in the Central African Republic

Peace journalism training in Central African Republic (CAR), photo provided by author.

In the Central African Republic (CAR), an ongoing civil war between the government and various armed groups has shaped daily life since 2012. Armed conflict had internally displaced 427,479 people, with 732,906 people made refugees in neighboring countries, as of January 2026. 

In Bangui, the country’s capital, 30 journalists have recently discovered a new way to do their jobs. Working with the human rights journalism network Réseau des Journalistes pour les Droits de l’Homme (RJDH), they took part in peace journalism training that changed their approach to reporting. The results, published in Journalism Practice in January 2026, offer hopeful lessons for the media in conflict-affected regions worldwide.

Peace journalism does not ignore violence. It is about asking different questions: not just who won or lost, but why conflict persists and who is working toward solutions. It centres the voices of ordinary citizens alongside armed actors and politicians. It avoids inflammatory language and seeks clarity and balance instead.

Here are three things the CAR experience reveals about what peace journalism training can and cannot do.

1.Peace Journalism Training gives journalists a framework they were already looking for

When the training began, many participants said they had already covered peace talks, reconciliation meetings and community dialogues. Yet most had never heard the term ‘peace journalism.’ One reporter put it simply: “I have written stories about peace negotiations, but I did not know it was a specific kind of journalism.”

This revealed something important. The desire to report responsibly already existed. What was missing was a shared framework and practical tools. Through workshops built around real reporting scenarios, participants practiced reframing headlines, identifying missing voices, and choosing language that reduced harm rather than escalate fear. One journalist reflected, “The scenarios helped me realise I could ask different questions in my interviews, questions that focus on peace, not just conflict.”

Peace journalism training in Central African Republic, photo provided by authors.

In polarised environments, this shift matters deeply.

2. Peace journalism training transforms professional identity, even when systems resist change

Three months after the training, many journalists had already changed how they framed their stories. One described consciously including community voices when covering a militia-related incident, and deliberately avoiding words that might inflame tensions.

But almost every follow-up conversation returned to the same frustration: “Conflict sells faster than dialogue.”

Editors often want dramatic headlines. Breaking news moves quickly. Resources are tight. Even when a reporter wants to apply peace journalism principles, newsroom culture may not support it. This is the heart of the challenge: training can change minds, but without institutional support, implementation becomes inconsistent.

Still, something powerful happened. Before the training, most journalists saw their role as simply reporting what happened. Afterwards, they began to see themselves as active contributors to either escalation or de-escalation of the conflict. As one participant said, “I can help reduce harm by how I choose to report.” This shift in consciousness changes how a journalist walks into an interview, frames a question, or selects a headline, even when structural barriers remain.

Peace journalism training in Central African Republic, photo provided by authors.

3. Lasting impact requires more than workshops

The CAR experience makes it clear that one-time training is insufficient. For journalism to genuinely contribute to peacebuilding, three things are needed beyond the workshop room:

First, editors and media owners must be engaged. Reporters cannot sustain change alone if their newsrooms reward conflict-driven coverage. Second, institutional policies that protect ethical reporting must be strengthened, providing journalists with the professional backing to make different choices. Third, long-term mentorship matters: reporters need ongoing support as they navigate real-world pressures, not just certificates and handshakes.

These lessons apply far beyond the CAR. Across conflict-affected regions, journalists often want to promote social cohesion but operate within systems shaped by commercial pressures, political influence, and resource limitations. The solution is not to train individuals in isolation but to build environments where peace journalism can take root. 

Media ecosystems must align institutional policies, editorial practices, and mentorship structures that reward balanced, solution-focused reporting. This requires engaging editors and media owners, strengthening ethical safeguards, ensuring journalists’ safety, and fostering collaborative networks that sustain reflective, community-oriented storytelling beyond individual training initiatives.  

A quiet beginning with wide implications

What happened in CAR was not a dramatic overnight transformation. It was something quieter, journalists pausing before publishing, seeking out a community elder or a women’s group to balance a story dominated by armed voices, choosing a word that opens rather than closes the conversation.

Journalism alone cannot end a conflict. But it can create space for dialogue. It can humanize those on different sides. And in societies recovering from violence, those small choices ripple outward.

Sometimes, this is where peace begins.

Keywords: Central African Republic, CAR, peace, journalism, peace journalism, conflict, conflict resolution, media

This Week in Peace #120: March 20

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Aerial View of Kabul Cityscape in Afghanistan, photo by Faruk Tokluoğlu via Pexels.

This week, DRC and Rwanda agree on steps to ease tensions. One hundred thousand South Sudanese flee to Ethiopia. Pakistan and Afghanistan arrive at temporary ceasefire. 

DRC and Rwanda Agree on Steps to Ease Tensions

The Democratic Republic of the Congo (DRC) and Rwanda this week agreed on steps to ease tensions. US president Donald Trump hosted officials from both countries for talks at the White House on March 17 and 18. This was the first time officials from both countries had met after the US sanctioned the Rwandan Defence Force (RDF) and four senior Rwandan military officials on March 2 for supporting M23 rebels in eastern DRC.

A joint statement by the US, DRC, and Rwanda said, “These efforts include a mutual commitment to specific measures ​to support each other’s sovereignty and territorial integrity, the scheduled disengagement of ​forces/lifting of defensive measures by Rwanda in defined areas in DRC territory, time-bound and intensified ‌efforts ⁠by the DRC to neutralize the FDLR, and the protection of all civilians.”

This development comes after an uptick in violence in eastern DRC. On March 11, a French UN aid worker and two other people were killed in a drone strike on a residential building in rebel-held Goma. 

100,000 South Sudanese Flee to Ethiopia

Around 100,000 South Sudanese people have fled to Ethiopia amidst a “deteriorating situation for children” in Jonglei state, UNICEF said in an update on March 17. This development comes after South Sudan’s army on March 8 ordered evacuations to clear the way for a military offensive. UNICEF said in its update,  “100,000 are estimated to have fled to Ethiopia from Akobo town after the evacuation order was issued. Akobo hospital was looted and closed.”

The organization added that 28 health and nutrition facilities have been destroyed or looted since January 1, with worrying malnutrition rates among children.

There have been several incidents of health, nutrition and clean water and sanitation supplies being stolen, including 17 incidents—or 80 percent of the incidents—in Jonglei.

Located on the border with Ethiopia, Akobo is an opposition stronghold where tens of thousands of refugees have fled. On March 9, UN peacekeepers defied a military order to shut down their base in the town.

Pakistan and Afghanistan Arrive at Temporary Ceasefire

Pakistan and Afghanistan arrived at a temporary ceasefire on March 18, which was set to run during the Muslim holiday of Eid al-Fitr from midnight on March 19 to midnight on March 20. Turkey, Qatar, and Saudi Arabia brokered the ceasefire.

The ceasefire comes days after Afghanistan accused Pakistan’s military of killing hundreds in an air strike on a drug rehabilitation center in Kabul. Pakistan rejected the allegation, telling Al Jazeera Arabic that it only targets “terrorist infrastructure and military locations.”

Relations between the two countries have deteriorated in recent weeks due to fighting causing casualties and property damage. Violence has killed at least 107 people on both sides since late February. Afghanistan says 13 soldiers and 76 civilians have been killed, not including the latest victims of a strike on March 16. Meanwhile, 13 soldiers and five civilians have been killed in Pakistan.

The Qatari Ministry of Foreign Affairs said Qatar hopes the ceasefire “will pave the way for a return to a sustainable ceasefire agreement, one that spares civilian lives and achieves security and stability.”

Keywords: DRC, Rwanda, South Sudan, Pakistan, Afghanistan, ceasefire, peace talks, peace, conflict, conflict resolution, Trump, White House, US

Interfaith Iftar and Lent Gatherings Strengthen Peace Efforts in Nigeria

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Kaduna State Governor Senator Uba Sani in a group photograph with Christians Leaders shortly after Ramadan Iftar, photo by Government House.

In a strong show of unity, Muslim and Christian leaders in Nigeria have come together during the holy seasons of Ramadan and Lent to promote peace, dialogue, and mutual support. Across several communities, the overlap of the two religious periods in February and March 2026 has created opportunities for people of different faiths to meet, pray, share meals, and assist those in need.

Religious leaders say the activities are helping build trust between Muslims and Christians at a time when the country continues to face security challenges and social tensions. Many events have included shared meals, charity work, and discussions on strengthening peace within communities. 

Pastor Yuhana Buru , Solomon Dalung and Sheikh Ibrahim Dahiru Bauchi’s Son during iftar . Photo by Mohammed Ibrahim.

Religious leaders, community organisations, and government officials say cooperation between Christians and Muslims is essential for maintaining unity in a country where both faiths have millions of followers.

Understanding Iftar and Lent

During the Islamic holy month of Ramadan, Muslims fast each day from dawn until sunset. At sunset, they break the fast with a meal known as iftar, often shared with family members, friends, neighbours, and sometimes people from other faiths. Ramadan is also a period devoted to prayer, self-discipline, generosity, and helping the poor. Many Muslims increase their charitable activities during this time.

For Christians, Lent is a 40-day season of prayer, fasting, repentance, and reflection before the celebration of Easter. Like Ramadan, this time is often used for charitable acts.

Because Ramadan and Lent took place around the same time this year, religious leaders say it offers a unique opportunity for Muslims and Christians to support one another and work together for peace in the country.

Continuing a Tradition of Interfaith Iftar

One of the major interfaith gatherings took place in the northern city of Kaduna during an annual interfaith Iftar hosted at the residence of the late Islamic scholar Sheikh Dahiru Usman Bauchi on February 27, 2026.

Christian leaders and Muslims leaders at the late Scholar’s residence shortly after the len and Ramadan breaking of fast, photo by Mohammed Ibrahim.

For many years, the respected cleric welcomed Muslim and Christian leaders to break the Ramadan fast together and discuss issues affecting their communities.

The event has become a symbol of interfaith cooperation in northern Nigeria. This year’s gathering was led by former Minister of Youth and Sports Solomon Dalung, who said the tradition has strengthened friendship and dialogue among religious leaders.

“We gather here every Ramadan to break the fast together, discuss the problems facing our communities, and look for practical ways to promote peace and national unity,” Dalung said.

He noted that this year’s gathering was especially emotional because it was the first since the death of Sheikh Bauchi, who passed away after a brief illness. Dalung described the late cleric as a strong supporter of peaceful coexistence between people of different religions.

“He dedicated his life to preaching peace, tolerance, and unity,” Dalung said. “His legacy will continue to guide efforts for interfaith harmony in Nigeria.”

He also called on the government to address insecurity across the country, noting that peace and stability are essential for development.

Christian Leaders Join Iftar

Christian leaders who attended the gathering said the event showed that Muslims and Christians share common values such as compassion, charity, and respect for others. Among those present was Pastor Yohanna Buru, General Overseer of Christ Evangelical and Life Intervention Ministry in Kaduna.

Pastor Yuhana Buru, Solomon Dalung, and Sheikh Ibrahim Dahiru Bauchi’s Son during iftar. Photo by Mohammed Ibrahim

He said Christian leaders attended to show solidarity with their Muslim neighbours during Ramadan. “We came to congratulate our Muslim brothers on the beginning of Ramadan and to strengthen the relationship that has existed between us for many years,” he said.

Pastor Buru also described the late Sheikh Bauchi as someone who treated many Christian leaders like members of his family. “He was like a father to many of us,” Buru said. “We pray that God will reward his efforts to promote peace and understanding among people of different faiths.”

Another Christian cleric, Reverend Titus Ishaya, praised the family of the late Islamic scholar for continuing the tradition of inviting Christian leaders to the Ramadan iftar.

Responding on behalf of the family, Sheikh Ibrahim Usman Dahiru Bauchi thanked the Christian delegation for attending and promised that the family would continue their father’s legacy. “We will continue to promote peace and strengthen relationships between Muslims and Christians,” he said.

Helping the Poor During Ramadan

Interfaith cooperation in Nigeria is not limited to meetings and dialogue. Many groups are also working together to support poor and vulnerable people.

As part of these efforts, the Christ Evangelical and Life Intervention Ministry organised the distribution of food items to Muslims observing the Ramadan fast. The charity event took place at the Kano Road Central Mosque in Kaduna on February 17, 2026.

Pastor Buru said the church provided rice, maize, and other food items to assist Muslims who may struggle to provide meals during the fasting period. “The church distributed rice, maize, and other food items to poor Muslims to help them fully observe the 30-day Ramadan fast and prayers,” he said. The church also donated prayer mats and plastic kettles used for ablution before prayers.

Pastor Buru said the outreach was meant to encourage unity and remind people that helping the needy should go beyond religious differences. In response to rising food prices, the church has also mobilized volunteer pastors and imams to work with market traders to encourage fair food prices during Ramadan and Lent.

Beneficiaries Show Appreciation

Many beneficiaries expressed gratitude for the support from their Christian neighbours. Hassan Lawal, leader of the Association of Persons with Disabilities in Kaduna State, said the assistance came at a critical time.

“We truly appreciate our Christian brothers and sisters,” he said. “The help they provide comes when many people are struggling and no one else seems to be thinking about us.”

Another beneficiary, Mallam Tukur Zubairu of the Visually Impaired Association, said only God could reward the church for its kindness.

Imam Ibrahim Musa, who represented Tsangaya Islamic schools, said, “People should help the poor whether they are Muslim or Christian,” he said. “This is important for the unity of our country.”

Acts of Kindness Build Trust

Religious leaders say acts of kindness help reduce suspicion and misunderstanding between communities. Imam Hussaini Ilyasu of Jama’atu Nasril Islam said the church’s support during Ramadan sends a powerful message. “What the church did is a good example that others should follow,” he said.

He added that when people show kindness to one another, it becomes harder for extremists to spread hatred. “This kind of gesture will make Muslims not see Christians as enemies, and Christians will not see Muslims as enemies,” he said.

Government Supports Interfaith Dialogue

Government leaders have also joined efforts to encourage dialogue between religious communities. One such event was hosted by the Governor of Kaduna State, Senator Uba Sani, who invited Christian leaders to an interfaith dinner at the Government House on March 5, 2026.

The Christian delegation was led by the Chairman of the Christian Association of Nigeria in Kaduna State, Reverend Caleb Ma’aji. “I appreciate the Christian leaders for honouring us with their presence and praying for the continued peace and progress of our state,” he said.

CAN State Chairman Reverend Caleb Ma’aji speaking at the event, photo by Government House.
Christian leaders at the gathering, photos by Government House.

Such efforts are also taking place at the national level, with president Bola Ahmed Tinubu hosting similar interfaith gatherings during Ramadan and Lent in March 2026.

Keywords: Nigeria, interfaith, Iftar, Lent, Muslim, Christian, Kaduna, northern Nigeria, peace, conflict, conflict resolution

Listening Before Helping: Why International Aid Needs To Involve Communities More Deeply for Peace in Cox’s Bazar, Bangladesh

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Women Drying Fish in Cox's Bazar, photo by Women Drying Fish in Cox's Bazar via Pexels.

The arrival of more than 1 million Rohingya refugees in Bangladesh since 2017 has transformed the social and economic landscape of Cox’s Bazar district. International attention has largely focused on the urgent humanitarian needs of displaced populations living in camps. Yet the experience of the surrounding host communities who share land, resources, and economic spaces with refugees, reveals a need for international organizations to engage more deeply with host and refugee communities in Cox’s Bazar.

In places such as Teknaf, a municipality in Cox’s Bazar district, local residents say the pressure on livelihoods and social relations has grown steadily in recent years. Rising living costs, shrinking day, labor opportunities, and rumors about unequal aid distribution have contributed to tensions between refugees and host communities.

Abdur Rahim, who helps coordinate a small network of community volunteers in Teknaf, recalls how these concerns began to intensify during the early years of the Rohingya influx.

“Rumors spread quickly that refugees were receiving large amounts of assistance while local people were being left behind,” Rahim explained. “At the same time, prices for basic goods went up and work opportunities became fewer.”

Recognizing the growing tensions, Rahim and other volunteers in December 2025 began organizing informal discussions between representatives from refugee and host communities. The meetings, which continue to this day, were not always easy.

“At first the conversations were tense, sometimes confrontational,” he said. “But gradually people began to understand each other’s situation.”

Over time, these dialogues helped produce practical compromises, informal arrangements about market access, more open communication between communities, and local channels for resolving disputes before they escalated. “Peace is not constructed in workshops,” Rahim said. “It develops through relationships.”

Initiatives like these often rely on the support of international aid programs. Donors and development agencies provide funding for youth initiatives, mediation training, civic education programs, and early warning systems designed to identify emerging conflicts. Without such external support, many local organizations would struggle to sustain their activities.

International agencies also bring technical expertise and organizational resources that grassroots groups cannot always mobilize independently. Yet many local peacebuilders say the current system contains structural imbalances that limit the effectiveness of these efforts.

Project frameworks are frequently designed in distant headquarters before meaningful consultation takes place with the communities where the programs will be implemented. By the time local actors are involved, key elements, objectives, indicators, and timelines, are often already fixed.

According to local practitioners, this reflects the realities of the global development system. International organizations typically must submit detailed proposals to donors months in advance, including measurable outcomes and strict implementation schedules. However, community-level conflicts rarely unfold in predictable ways.

In one area of Cox’s Bazar district, tensions initially described as religious were later found to be rooted primarily in economic competition. In another locality, youth frustration that appeared to signal radicalization was closely tied to unemployment and the lack of meaningful participation in local governance.

Street Vendor at Cox’s Bazar Beach at Sunset, photo by Kabiur Rahman Riyad via Pexels.

“When the conflict analysis is too shallow, the solutions also remain superficial,” said one community organizer involved in mediation work in the region. “You end up addressing symptoms rather than the deeper causes.”

Local organizations often find themselves navigating a difficult balancing act between two forms of accountability. Upwardly, they must satisfy donors by demonstrating quantifiable results, such as the number of training sessions conducted or the number of participants reached. Downward, they remain responsible to communities that expect tangible improvements in social relationships and long term stability.

The challenge is that social cohesion rarely produces outcomes that are easily captured in numerical indicators. A breakthrough may appear in subtle ways: a softened tone between rival community leaders, a shared meal after years of mistrust, or the quiet reopening of communication between neighbors.

“These are small shifts, but they are extremely important,” a youth facilitator working in Cox’s Bazar noted. “Unfortunately, they are difficult to capture in project reports.”

Short funding cycles further complicate the work. Many peacebuilding initiatives operate on grants lasting two or three years, while trust-building processes often require much longer. “Trust in communities takes time,” the facilitator said. “Sometimes just when relationships begin to improve, the project funding ends.”

When funding concludes, carefully cultivated networks can weaken. Trained mediators may lose the support structures that enabled them to intervene during earlier disputes, even as underlying tensions remain unresolved.

The situation in Cox’s Bazar illustrates both the strengths and limitations of the broader humanitarian response. International agencies mobilized life, saving assistance rapidly following the Rohingya crisis, delivering shelter, food, and medical services to hundreds of thousands of displaced people.

However, the speed and scale of this response left limited room for consultations with host communities ahead of time. As a result, concerns about rising living costs, pressure on local infrastructure, and competition for jobs were not always prioritized during the early stages of humanitarian programming. For many residents, this created a sense of neglect that continues to shape community perceptions today.

Another challenge involves the use of standardized peacebuilding models imported from other contexts. While international frameworks provide useful tools and guidelines, practitioners caution that strategies successful in other countries cannot simply be replicated in rural Bangladesh without adaptation.

Many local conflicts are deeply entangled with political party rivalries, land governance disputes, and longstanding social hierarchies. These dynamics require responses grounded in local knowledge and relationships.

Importantly, grassroots actors emphasize that their critiques are not intended as rejection of international assistance. On the contrary, they stress that global partnerships remain essential.

Rather than withdrawal, local peacebuilders are calling for deeper collaboration. This includes genuine co-design processes that involve community actors in conflict analysis before project proposals are finalized. They also advocate for more flexible multi-year funding structures that allow programs to adapt to changing conditions over time.

Reducing reporting requirements for smaller grants could also allow community organizations to spend more time on dialogue and relationship building instead of administrative tasks.

The consequences of failing to listen carefully to communities can be significant. Projects developed without meaningful local input risk overlooking grievances or unintentionally reinforcing existing power hierarchies by engaging only prominent gatekeepers.

By contrast, initiatives rooted in community ownership tend to prove more resilient. When local actors shape the design of programs, they are more likely to sustain dialogue mechanisms long after formal project timelines have ended.

As Bangladesh continues to navigate economic pressures, political polarization, and the ongoing humanitarian realities surrounding the Rohingya crisis, the importance of inclusive peacebuilding becomes even more apparent.

International aid remains indispensable. Yet its effectiveness depends not only on financial resources and technical expertise, but also on humility and genuine partnership.

At the end of one community mediation meeting in Teknaf, facilitators closed the session not with a list of performance indicators, but with a series of questions:

Whom should we speak with first?

Which community elders might help defuse tensions?

How can trust be rebuilt, step by step?

The answers to these questions rarely appear in official reports. Yet they form the quiet foundation of social cohesion. For local peacebuilders across Bangladesh, the lesson is clear: Lasting peace cannot be delivered from a distance. It must grow within communities themselves shaped by local realities, and supported by international partners willing to listen before they act.

Keywords: Bangladesh, Cox’s Bazar, Rohingyas, refugees, refugee camps, tension, migration, Teknaf, international aid, humanitarian, peace, conflict, conflict resolution