Professional Documents
Culture Documents
Rejection of Violence: Spiritual and Faith Traditions As Resources For Peace Christianity Islam
Rejection of Violence: Spiritual and Faith Traditions As Resources For Peace Christianity Islam
for Peace that all the living creatures may lie down without
Christianity fear” (Hosea 2:20).
The Christian story begins with a song of the Islam
angels to the shepherds when Jesus was born: The root of the word Islam is “silm”, which means
“Glory to God in the highest and upon the earth peace — peace with God and other human beings.
peace” (Luke 2:14). Thus from its inception A Muslim is one who submits to God’s will. The
Christianity contained a concern for peace on earth objective of this submission is not so much with
(George, 1987). George continues to ex- plain that personal salvation of the individual believer, but the
we can identify three elements in Jesus’ approach successful execution of The Divine Plan and the
to peace implementation of a just and harmonious social
1. Rejection of violence order (Mahmood-Abedin, 2001).
Jesus was born as a displaced person in a country Mahmood-Abedin explains the five obligations of a
under Roman occupation but he refused to join the Muslim:
Zealots in their guerilla war against the Romans, 1. A declaration and acceptance of the oneness of
just as he refused to join the Romans in their God (tawheed) and the prophet hood of
oppression of the Jews. He instructed his disciples Mohammed. The great significance of the tawheed
during his arrest in the Garden of Gethsemane not is that “if God is one, so is all of His creation…”
to take the sword, “All who take the sword die by 2. Prayer five times a day.
the sword” (Matthew 26:51–52) 3. Payment of zakah or obligatory charity, generally
2. Love and reconciliation rather than 2 ½ percent of one’s wealth annually. Zakah in
retaliation Islam is a means to redistribute wealth and to
Love of neighbor/the other is at the heart of the show one’s concern for other people.
Christian message and is considered Jesus’ most 4. Fasting in the month of Ramadhan. It is mainly a
important commandment. “Love one another, by spiritual exercise but it also serves as a way for all
this love it will be known that they are His Muslims to feel their solidarity.
disciples” (John 13:34). He extended this 5. Pilgrimage to Makkah (Mecca) once in a lifetime,
commandment of love to include enemies, “Love if one can afford to do so.
your enemies, do good to those who hate you; The following are several verses from Islam’s Holy
bless those who curse you and pray for those who book, the Qur’an, which expresses peace-related
maltreat you” (Matthew 5:43–44). messages:
3. Use of transforming initiatives Whosoever kills a human being, except (as
Christians are called to actively engage in punishment) for murder or spreading corruption in
peacemaking. In Jesus’ sermon on the mount, he the land, it shall be like killing all humanity; and
said, “Blessed are the peacemakers, for they shall whosoever saves a life, saves the entire human
be called the children of God” (Matthew 5:9) race. (Surah 5:32)
Glen Stassen (1983) summarized the Allah does not forbid you to deal justly and kindly
abovementioned Christian teachings in four with those who fought against you on account of
practical steps relevant to our contemporary times: religion nor drove you out of your homes. Verily,
• Affirm the valid interests of your “enemies” and Allah loves those who deal with equity. (Surah
pray for them; 60:8)
• Talk to your adversary and seek agreement; …It is righteousness to believe in God and the Last
• Associate with the powerless, who need justice; Day and the Angels, and the Book, and the
and Messengers; to spend of your sub- stance, out of
• Do not seek to return evil for evil. Instead start love for Him, for your kin, for orphans, for the
an imaginative, transforming initiative. needy, for the wayfarer, for those who ask; and for
From the Old Testament, which is part of freeing captives; to be steadfast in prayers; and
Christianity’s Holy Scriptures, we can also derive practice regular charity… (Surah 2:177)
the concept of “shalom”, the Hebrew word for …Be dutiful and good to parents, and to kindred,
peace. Shalom implies wholeness and and to orphans and the poor, and speak good to
comprehensive well-being including good health, people… (Surah 2:83)
prosperity, harmony, healing, welfare, happiness O mankind! We have created you male and female
and security (Lord, 1968). It also means the and have made you nations and tribes, that you
absence of war, “I will break bow and sword and
may know one another (not despise on another). other people, just like yourself, also do not want to
(Surah 49:13) suffer and that they have a right to have happiness
And fight in God’s cause against those who wage (just like yourself)”.
war against you, but do not commit aggression — In one of his writings, Ethics for the New
for, verily, God does not love aggressors. (Surah Millennium, the Dalai Lama (1999) stresses the
2:190) importance of the following principles:
God commands justice, the doing of good, and He • Human nature is basically gentle and not
forbids all shameful deeds, injustice and rebellion. aggressive
(Surah 16:90) • Inner peace is the principal characteristic of
It is they who are the believers in truth. For them happiness
are grades of dignity with their Lord, and • Happiness is rooted in concern for others’ well-
forgiveness and generous provision. (Surah 8:4) being and our relationship with others
Peace! A word of salutation from the Lord most • One should be non-harming and should cultivate
merciful. (Surah 36:58) positive qualities such as generosity and humility
(the latter is not the same as lack of self-
From the Hadith (sayings of Prophet Mohammed) confidence)
we find verses such as the following (Saiyadain, • Negative thoughts and feelings cause
1968): unhappiness and suffering
God’s creatures are His family, and he is most Buddhists believe in the Law of Karma, which
beloved by God who does real good to the reveals the truth of cause and effect: good deeds
members of God’s family. yield good effects, and vice versa. Human beings
May I tell you what is even better than prayers and and animals, according to their Karma, have to go
fasting and giving alms to the poor? It is through an endless cycle of birth and death and
reconciling differences and disputes among men. may be reborn in the form of an- other. Their
And sowing discord wipes off all virtues. activities, good or bad, have an effect on
God fills the heart of him with faith and themselves and on others (Sirikanchana, 2001).
contentment who, having the power to avenge Buddhism reveals that materialistic enslavement,
himself, exercises restraint and toleration. selfishness and greed are the sources of all
And by God he is no believer…whose neighbor injustice and therefore teaches people to give
does not live in peace because of his mischief more, take less, live a simple life and free
making. themselves from attachments which are sources of
Show compassion to those on earth, so that He suffering (Sirikanchana, 2001).
who is in heaven may show His mercy on you. Hinduism
Buddhism The ultimate goal of Hindu spirituality is to gain a
Buddhist teachings promote spiritual purification vision of unity which is non-discriminatory, where
through the eradication of defilements until one every kind of life form is important. This vision of
attains nirvana, the final emancipation from interconnectedness fosters deep respect for one
suffering which is the end of one’s cycles of birth another and a positive relationship between human
and death. Buddhist doctrine asserts that war, beings and the natural world (Sundararajan, 2001).
crime and suffering are mental defilements and There are verses from the Hindu texts that refer to
that these need to be overcome by the practice of unity and harmony cited in Sundararajan’s work:
self-discipline, meditation, wisdom and Unite your resolve, unite your hearts, may your
enlightenment (Sirikanchana, 2001). spirit be as one that you may long together dwell in
Buddhist Scriptures show the Buddha’s approval of unity and concord (Rg Veda).
a person who does not kill: “Him I called indeed a May all human beings look on me with the eye of a
Brahman who… does not kill nor cause slaughter. friend; may I look upon all beings with the eye of a
Him I call indeed a Brahman who is tolerant with friend, may we look on one another with the eye of
the intolerant, mild among the violent, and free a friend. (Yajurveda prayer)
from greed among the greedy.”(The Dhammapada) Ranganathananda (1968) explains that love and
Buddhism teaches compassion and loving kindness. respect for other beings are the fruits of the sense
The Dalai Lama (2001) defines compassion as the of oneness that Hindus believe in. He cites verses
“feeling of unbearableness at the sight of other in which God speaks to human beings:
sentient beings’ suffering… a feeling of
connectedness and commitment… recognizing that
Indigenous Traditions Voices like the ones mentioned above remind us of
Among the many indigenous groups all over the the IPs’ world- view that land is sacred, land is life.
world, there are some similarities in cultural and The report of the World Com- mission on
spiritual practices. One of these is their spiritual Environment and Development entitled Our
connection with their land. They believe that no Common Future (1987) recognizes the important
one owns the land but that the people of that land contribution of this indigenous worldview in
have a collective right to use the land as well as protecting the natural environment. Mona Jackson
the collective responsibility to protect and (2001), a Maori from New Zealand, asserts that this
sustainably maintain it (Gray, 1999). As Brown common sense of oneness with mother earth is a
(1999) explains, “There is a… simplicity by which shared trait by the world’s IPs.
the indigenous spirituality embraces the
foundational elements of life and nature. We are The IPs believe that land is God’s gift (Bennagen,
custodians of the land, not owners, buyers or 1996). This appears to be the underlying factor
sellers.” behind their practices which calls for a sharing of
Patricia Mische (1982) notes in her pioneering and goods, services and ideas. However, the most basic
important essay on global spirituality that African of these practices is the sharing of land and its
and Native Americans intuitively understood the resources. These are shared with the spirits and
divine presence in the earth processes and people’s deities and the members of the communities.
spiritual kinship with all life forms. She cites the Another principle or value which appears to be
response of Chief Seattle, a leader of the Native shared by many indigenous groups is that of
American Suquamish tribe, when he was asked to community-based restorative justice. From
sell tribal lands to the US government in 1854: interviews of informants from the Cordilleras in
How can you buy or sell the sky, the warmth of the Northern Luzon, it indicates that a community feels
land? The idea is strange to us. responsible for transgressions or violations that a
We are part of the earth and it is part of us. The member of that particular community has
perfumed flowers are our sisters; the deer, the committed and it will most likely take a community
horse, the great eagle, these are our brothers. The response to repair the damage done by a member
rocky crests, the juices in the meadow, the body of its community.
heat of the pony, and man — all belong to the A leader of an IP community in Mindanao
same family. expressed his views on forgiveness and
If we sell you our land…teach your children what reconciliation: “If you break something, you repair
we have taught our children, that the earth is our it. If you make someone sick, you must heal
mother. Whatever befalls the earth, befalls the him/her. Merely asking forgive- ness is not
sons of the earth. If men spit upon the ground they enough.” Another leader said, “…Lumads (Cebuano
spit upon themselves. word for indigenous) forgive easily. A Lumad does
This we know. The earth does not belong to man; not sentence unless he knows the cause”
man belongs to the earth. This we know. All things (Mercado, 1998).
are connected like the blood which unites one The foregoing discussion has shown that our
family. All things are connected. spiritual and faith traditions can serve as resources
Whatever befalls the earth befalls the sons of the for peace. We only need to rediscover the
earth. Man did not weave the web of life; he is principles that they teach and recognize that they
merely a strand in it. Whatever he does to the web, all have a common goal which is to seek peace and
he does to himself. the well-being of all.
Indeed, the indigenous peoples (IPs) hold their Christianity
land sacred. A Manobo (from an indigenous tribe in Whatever you wish that others do to you, do so to
Mindanao, Philippines) expressed this when he them
said, “The land is both our father and mother” — that is what the law and the prophets are all
(Mercado, 1998). Another also said: God created about. (Matthew7:12, Luke 6:31)
land for the people…Land, the earth owns the Islam
people. These are sacred places. Land is a place to No one of you is a believer until he desires for his
live in, to use and to work for its fruits, and then to brother that which he desires for himself. (The
be buried in and thus, finally, be owned by it Hadith)
(Bennagen, 1996)
Buddhism being” (Morales in Abueva (ed.), 2004). Again this
Treat not others in ways that you yourself would indicates to us the ultimate connection between
find hurtful. (Udana−Varga 5.18) peace and respect for human dignity.
Hinduism The Universal Declaration of Human Rights
This is the essence of morality: Do not do to others The recognition of human rights as a significant
which if done to you would cause you pain. international concern came at the close of World
(Mahabharata, War II, with the founding of the United Nations and
XIII.114.8 V, 1517) the adoption of the Universal Declaration of Human
Indigenous Spiritualties Rights (UDHR) by UN General Assembly in 1948.
Do not strive to cause your neighbor’s undoing, for An abbreviated version of the UDHR is found below
as you strive for your own good treatment, so (Flowers, 1998).
render it to others. (A universal indigenous saying) As can be gleaned from the previous page, the
Upholding Human Dignity UDHR indicates that there are five major types of
Upholding human dignity is at the center of the human rights. These are civil rights, political rights,
values system that we associate with social peace. economic rights, social rights and cultural rights. It
Human dignity is defined as the fundamental innate will be noted that human rights are sometimes
worth of a human being, a principle expressed as the freedom to be, to have or to do
that is now universally accepted but has not taken something and also sometimes expressed as the
root in the actual practices of many governments, right not to be subjected to an inhuman condition.
communities and other non-state actors. Hereunder are examples under each of the
The principle of human dignity is enshrined in the different categories/types of rights from the UDHR:
teaching of major faiths. For instance, in Civil Rights
Christianity this would be rooted in the belief that Article 3– Right to life, liberty and personal security
God created human beings in His image. It is Article 4– Freedom from slavery
likewise a commandment of Jesus that we love our Article 5– Freedom from torture and degrading
neighbor, even one’s enemies. treatment
A landmark papal encyclical, Pacem in Terris, has Article 9– Freedom from arbitrary arrest and exile
also declared that peace would be built if citizens Article 10 – Right to a fair public hearing
“apply themselves seriously to respecting the rights Article 11 – Right to be considered innocent until
of others and discharging their own duties” (Pope proven guilty
John XXIII, 1963). In Islam, it is believed that all Article 12 – Freedom from interference with
human beings have the right to life at conception, privacy, family,
and after birth, a right to full opportunities to lead home and correspondence
a rewarding and satisfying life (Mahmood-Abedin, Article 13 – Right to free movement in and out of
in Mische and Merk- ling (eds.), 2001). the country
Human Dignity and Peace Education Article 16 – Right to marriage and family
Education that seeks to uphold human dignity is Article 19 – Freedom of opinion and information
often referred to as human rights education, which Political Rights
is within the umbrella we call peace education. In Article 14 – Right to asylum in other countries from
peace education, one of the central concerns is the persecution
promotion of human dignity and well-being Article 20 – Right of peaceful assembly and
because of the conviction that this is a foundation association
for peace. Betty Reardon aptly noted that the Article 21 – Right to participate in government and
achievement of positive conditions of human rights in free elections
provide the foundation of a nonviolent social order Economic Rights
and greatly reduce the causes of armed conflict Article 17 – Right to own property
and war (Reardon, 1995). Article 23 – Right to desirable work and to join
trade unions
To support the UN Declaration of 2001–2010 as the Social Rights
Decade of Peace and Nonviolence for the Children Article 22 – Right to social security
of the World, UNESCO initiated the Manifesto 2000, Article 24 – Right to rest and leisure
already signed by millions of people. Foremost Article 25 – Right to adequate living standard
among the pledges in the Manifesto is the one that (health, food, housing, etc.)
says “Respect the life and dignity of each human
Article 26 – Right to education Embody the principle of equality in national
Cultural Rights constitutions, codes or other laws, ensure
Article 18 – Freedom of Belief and Religion their practical realization
Article 27 – Right to participate in the cultural life Article 3. Guarantees basic human rights and
of community fundamental freedoms on an equal basis
The Convention on the Elimination of All with men
Forms of Discrimination Against Women Article 4. Temporary special measures to
The Convention on the Elimination of All Forms of achieve equality
Discrimination Against Women (CEDAW) is also Temporary special measures may be
known as the International Bull of Rights for adopted and must be discontinued when
Women and is the only international treaty that equality is achieved
comprehensively addresses women’s rights. Thus it Practices based on the inferiority or
features women’s rights in the political, civil, superiority of either sex shall be eliminated
economic, social and cultural spheres. It came into Article 5. Sex roles and stereotyping
force in September 1981. The Philippines is a Social and cultural patterns must be
signatory to this Convention along with 185 other modified to eliminate sex−role stereotypes
states. and notions of inferiority or superiority of
Discrimination against women has been a long- either sex
standing problem in many parts of the world. Many Family education shall teach that men and
women have suffered indignities and inequalities women share a com− mon responsibility in
on the basis of their sex and therefore have been the raising of children
hampered from the full enjoyment of human rights Article 6. Prostitution
and fundamental freedoms. Measures shall be taken to suppress all
As explained by a CEDAW Primer published by forms of traffic in women and exploitation
UNIFEM CEDAW- Southeast Asia Programme, the of prostitution
Convention has the following aims: Article 7. Political and public life
• It aims to bring about substantive equality of The right to vote in all elections and be
women. This means governments are tasked to eligible for election to all elected bodies
bring in actual results in women’s lives; To participate in the formulation of
• It prohibits actions and policies that put women government policy and hold office at all
at a disadvantage whatever its intentions; levels of government
• It recognizes the influence of culture and tradition To participate in non−governmental
on restricting women’s enjoyment of their right, organizations
and challenges States Par- ties to change Article 8. Participation in the international
stereotypes, customs and norms that discriminate level
against women; The opportunity to represent their country
• It discards the distinction between the private at the international level and to participate
and the public spheres, by recognizing violations of in international organizations
women in the private sphere, i.e., the home, as Article 9. Nationality
violations of women’s human rights. Equal rights to acquire, change or retain
The thirty articles of the Convention are condensed their nationality
below (Reardon, 1995): Equal rights to the nationality of their
CONVENTION ON THE ELIMINATION OF ALL children
FORMS OF DISCRIMINATION AGAINST Article 10. Equal rights in education
WOMEN Equal access to education and vocational
Article 1. Definition of discrimination guidance
Any distinction, exclusion or restriction Equal opportunity to scholarships and
made on the basis of sex, which has the grants
purpose or effect of denying equal exercise Equal access to continuing education,
of human rights and fundamental freedoms including literacy programs
in all forms of human endeavor Article 11. Employment
Article 2. Policy measures to be undertaken The same employment rights as men
to eliminate discrimination
Free choice of profession, employment and All parties to armed conflict are called upon to
training respect fully inter- national law applicable to the
Equal remuneration, and benefits, including protection of women and girls, including against
equal treatment as to work of equal value gender-based violence such as rape and sexual
Special protection against harmful work abuse, etc.
during pregnancy UN Resolution 1820 contains the following main
Article 12. Health care and family planning provisions, among others:
Equal access to appropriate pregnancy • It demands from all parties to armed conflict the
services immediate cessation of all acts of sexual violence
Article 13. Economic and social benefits against civilians and their protection against the
Equal access to family benefits; loans and same by enforcing disciplinary measures and
credit upholding the principle of command responsibility;
Equal right to participate in recreational • It notes that rape and other forms of sexual
activities, sports, cultural life violence can constitute a war crime, a crime
Article 14. Rural women against humanity, or a constitutive act with respect
Recognition of the particular problems of to genocide, and stresses the need for the
rural women, the special roles they play in exclusion of sexual violence crimes from amnesty
economic survival of families and of their provisions in conflict resolution processes, and calls
unpaid work upon member states to prosecute persons
Because of the CEDAW, the Philippine government responsible for such acts and to protect the
has enacted laws to protect women. These are RA victims;
7877 “Anti-Sexual Harassment Act”, RA 8353 “Anti- • It requests the Secretary-General to take the
Rape Law”, RA 8505 “Rape Victim Assistance and necessary measures to prevent and respond to
Protection Act”, RA 9208 “Anti-Trafficking in sexual violence, by training UN peacekeeping and
Persons Act”, RA 9262 “Anti-Violence Against humanitarian personnel, by developing guidelines
Women and Children Act”, and RA 9710 “Magna and strategies to protect civilians, by consulting
Carta of Women”. Women’s desks have also been with women and women-led organizations, by
established in the Philippine National Police, including women in discussions pertinent to
Department of Social Welfare and Development, prevention and resolution of conflict, etc.;
Department of Health, and in other government • It stresses the important role of the Peacebuilding
units. Commission by including in its advice for post-
In recent years, the United Nations Security Council conflict peacebuilding ways to address sexual
has issued two landmark Resolutions that uphold violence committed during and in the aftermath of
the rights of women. The first of these is UN armed conflict;
Resolution 1325 that was adopted by the Security • It urges all parties concerned, including member
Council on October 31, 2000 and the second is UN states, UN, regional and sub regional bodies to
Resolution 1820 adopted by the Security Council on provide assistance to victims of sexual violence in
June 19, 2008. armed conflict and post-conflict situations.
The main points of UN Resolution1325 are the The foregoing are positive developments that
following: should help strengthen the protection and
• Member states are urged to ensure increased promotion of women’s rights. In the Philippines, a
representation of women at all decision-king levels National Action Plan on Women, Peace and
(national, regional and international) for the Security Implementing the UNSCRs 1325 and 1820
prevention, management and resolution of conflict; (NAP) was formulated in 2009 and launched in
• The UN Secretary-General is urged to expand the March 2010. It is the first NAP in Asia and one of
role and contribution of women in UN operations: its distinctive features is the inclusion of the small
as special envoys as well as in peacekeeping and arms issue because of the use of guns as tools of
peacebuilding measures; violence against women. Indeed, launching this
• All actors involved are urged, when negotiating NAP is a mile- stone and its implementation is now
and implementing peace agreements, to adopt a the focus of women’s and peace organizations.
gender perspective including the special needs of However, despite the efforts of the UN,
women and girls during post-conflict reconstruction government and non-government organizations,
and measures that support local women’s peace the elimination of discriminatory and violent
initiatives;
practices against women is a continuing challenge The right of the child to express his or her
throughout the world. opinion and to have this taken into
consideration.
Convention on the Rights of the Child
The Convention on the Rights of the Child (CRC)
was adopted by the UN General Assembly in 1989 Article 13. Freedom of expression and
and entered into force in September 1990. It is a information
significant document because it recognizes for the The right to seek, receive and impart
first time the children’s rights as a distinct human information in various forms, including art,
rights category that should be protected and print, writing.
promoted. Article 14. Freedom of thought, conscience
Article 1. Definition of child and religion
Every human being below 18 years unless States are to respect the rights and duties
majority is attained earlier according to the of parents to provide direction to the child
law applicable to the child. in the exercise of this right in accordance
Article 2. Non-discrimination with the child’s evolving capacities.
The State must protect the child against all The child’s right to freedom of association
forms of discrimination. and peaceful assembly.
Article 3. Best interests of the child Article 16. Privacy, honor, reputation
Best interests of the child shall be a major No child shall be subjected to interference
consideration. with privacy, family, home or
Article 4. Implementation of rights correspondence.
The obligation of the State to ensure that the rights Article 17. Access to information and media
in the Convention are implemented. The child shall have access to information;
Article 5. Parents, family, community, rights due attention shall be paid to protect
and responsibilities children from harmful material.
States are to respect the parents and family Article 18. Parental responsibility
in their child−rearing function. Both parents have common responsibilities
Article 6. Life, survival, and development for the upbringing of the child and
The State must ensure the child’s survival assistance shall be given to them in the
and development. performance of the parental responsibilities.
Article 7. Name and nationality Article 19. Abuse and neglect (while in family
The right from birth to a name, to acquire a or [other] care)
nationality and to know and be cared for by States have the obligation to protect
his or her parents. children from all forms of abuse. Social
Article 8. Preservation of identity programs and support services shall be
State must assist the child in reestablishing made avail− able.
identity if this has been illegally withdrawn. Article 20. Alternative care for children in the
Article 9. Non-separation from parents absence of parents
The State must inform the child or parents The State shall pay due regard to continuity
about the whereabouts of the missing in the child’s religious, cultural, linguistic, or
family member. ethnic background in the provision of alter−
Article 10. Family reunification native care.
A child has the right to maintain regular Article 21. Adoption
contact with both parents when these live in States are to ensure that only authorized
different States. bodies carry out adoption. Inter−country
Article 11. Illicit transfer and non-return of adoption may be considered only if national
children solutions have been exhausted.
The State shall combat child kidnapping by Article 22. Refugee children
a parent or by a third party. Special protection is to be given to refugee
Article 12. Expression of opinion children. States shall cooperate with
international agencies to this end and also
to re− unite children separated from their Article 34. Protection from sexual
families. exploitation
Article 23. Disabled children Protection of the child from sexual exploitation
The right to benefit from special care and including prostitution and the use of children in
education for a fuller life in society. pornographic materials.
Article 35. Protection from abduction, sale
and traffic
Article 24. Health care State obligation to prevent the abduction,
Access to preventive and curative health sale of or traffic in children.
care services as well as the gradual Article 36. Protection from other forms of
abolition of traditional practices harmful to exploitation
the child. Article 37. Protection from torture, capital
Article 25. Periodic review punishment, deprivation of liberty
The child who is placed for care, protection, Obligation of the State vis−à−vis children in
or treatment has the right to have the detention
placement reviewed on a regular basis. Article 38. Protection against armed conflicts
Article 26. Social security Children under 15 years are not to take a
The child’s right to social security. direct part in hostilities. No recruitment of
Article 27. Standard of living children under 15.
Parental responsibility to provide adequate Article 39. Recovery and reintegration
living conditions for the child’s development. State obligation for the reeducation and
Article 28. Education social reintegration of child victims of
The right to free primary education, the exploitation, torture, or armed conflicts.
availability of vocational education, and the Article 40. Juvenile justice
need for measures to reduce the dropout Treatment of an accused child shall
rates. promote the child’s sense of dignity.
Article 29. Aims of education Article 41. Rights of the child in other
Education should foster the development of instruments
the child’s personality and talents, Article 42. Dissemination of the Convention
preparation for a responsible adult life, and The State’s duty to make the Convention
respect for human rights as well as the known to adults and children.
cultural and national values of the child’s Articles 43-54. Implementation
country and that of others. These paragraphs provide for a Committee on the
Article 30. Children of minorities and Rights of the Child to oversee implementation of
indigenous children the Convention
The right of the child belonging to a Rights and Responsibilities
minority or indigenous group to enjoy his or While we expect our rights to be respected,
her culture, to practice his or her religion protected and promoted, we should also be willing
and to use his or her own language. to undertake the corresponding responsibilities. We
Article 31. Play and recreation cannot think only of the promotion of our own
The right of the child to play, to recreational rights without thinking of the rights of others.
activities, and to participate in cultural and When we exercise our rights we need to take care
artistic life. that we do not violate or deny other people’s
Article 32. Protection from economic rights.
exploitation For example, as a teacher working for and with an
Right of the child to protection against educational institution or academic community, it is
exploitation and harmful forms of work. your right to receive a fair wage as well as to work
Article 33. Protection from narcotic and under circumstances that allow freedom of
psychotropic substances expression and freedom from discrimination and
Protection of the child from illicit use of harassment. However, it is also your responsibility
these substances and the utilization of the to give your best efforts and to contribute your
child in their production and distribution. personal witness to respecting other people’s views
and ways of life that may be different from yours.
Likewise, you need to treat your colleagues and 3. What can I do to help promote this right? There
students with respect at all times. can be a large group or plenary sharing on the
Teaching-Learning Ideas discussions from the small groups. Towards the
When teaching about human dignity, “how we end, the students can go to the board and post on
teach is what we teach”. The pointers listed below the Human Rights Tree their leaves with human
remind us that learning to uphold standards of rights examples, making sure their leaves are
human dignity and decency by students begin with posted on the appropriate branches which were
the teacher and how she teaches (Flowers, 1998): previously labeled according to the five major types
Provide open-minded examination of human of rights. The teacher gives a synthesis and focuses
rights concerns with opportunities for on challenging and encouraging action. Some
students to arrive at positions that may be action possibilities that may come out: the class
different from those of the can think of a simple activity to mark Human Rights
facilitator/teacher. Day celebrated every December 10th; even if it is
Be responsive to concerns related to not Human Rights Day, a resource person from a
cultural diversity. Activities should reflect a local human rights NGO can be invited; students
variety of perspectives (e.g., race, gender, can write letters and simple petitions to authorities
religion, cultural/national traditions). on a chosen human rights issue. They can also re-
Be concerned with both content and examine their own life and lifestyle and see the
learning process. It is difficult to engage ways by which they may have violated other
students in examining issues related to people’s rights. They can be encouraged to seek
rights and justice if the learning help from other relatives or from the teacher in
environment (e.g., classroom climate) does case they are experiencing personal human rights
not demonstrate respect for human dignity challenges (e.g., mother is a battered wife).
and fairness. To highlight the perspective that rights standards
Keep lecturing to a minimum. Instead use should be accompanied by specific responsibilities,
participatory methods for learning such as students can be asked to first write down in blank
role plays, discussion, mock trials, games, metacards three rights which they think they
and simulations. should have. After this, they will write down in
Avoid too much focus on human rights separate metacards the responsibilities that these
abuses. Emphasize human rights as a rights entail. Then the students can discuss what
positive value system and a standard to
they have written on their meta- cards with a
which everyone is entitled.
partner or two, using the following questions: Are
Affirm the belief that the individual can
make a difference and pro- vide examples the responsibilities reasonable and appropriate to
of individuals who have done so. the human rights indicated? How would you feel if
To increase awareness about the landmark human a person lays claim to a right but is not willing to
rights documents (e.g., UDHR, CEDAW, CRC), take the related responsibility? What are the
students can be asked to read on the back- ground consequences when this is the situation? On a free
and content of these. For example, after reading wall or bulletin board the students can post their
the UDHR, a class activity that can follow would be “Rights’ metacards” in one column (clustered, as
the creation of a “Human Rights Tree”. Strips of needed) and in the second column their
paper in the form of a leaf with various examples corresponding “Responsibilities’ metacards”. In
of rights written on each one would be passed plenary, the teacher can ask the students to give
around. Then the students will pick one strip/leaf their own observations and reflections on the lists
each and will discuss these questions in dyads, that they generated. Possible questions for further
triads or small groups, with each one focusing on discussion: Is there any right that you feel has
the human rights ex- ample s/he got — been denied to you? How do you feel? Who was/is
responsible for its denial? Then the teacher can ask
1. Do I believe that every human being should the students to choose three rights from the list
have it? Why or why not? that they believe they are currently enjoying. The
2. From what I have observed, experienced or students then share with their partner or small
read, what is the status of this particular right in
group what they plan to do so they can accompany
terms of its promotion or violation?
these rights with responsibilities. The teacher
encourages them to really carry out these plans.
Finally, to motivate understanding, appreciation
and action, the stories of human rights models can
be used. They can be historical figures, UN leaders,
religious leaders, political leaders or advocates:
Mahatma Gandhi, Martin Luther King, Jr., Bishop
Tutu, Oscar Romero, Dag Hammarskjold, Aung San
Suu Kyi, Rosa Parks and Rigoberta Menchu are
some examples.