"Men and women do not experience war, violence, and peace in the same ways. Accordingly, peacebuilding interventions now incorporate "gender mainstreaming" and stand-alone "gender-and-development". These gender interventions should make peacebuilding more effective and sustainable, facilitating stable societies and efficient economies. But success has been mixed. The case of in Timor-Leste is instructive. Interventions on gender responsive budgeting, domestic violence, and microfinance have uneven results. Whereas the level of women's participation in national politics in Timor-Leste is high by international standards, overall deep inequalities remain, inequality between rural and urban areas is growing, and violence against women is endemic across the country. Feminists have found fault with gender interventions, saying they don't go far enough, and scholars of the local turn have suggested a focus on gender encourages backlash against interventions. Instead of focusing on a clash of "local" and "international", Rebuilding Patriarchy uses gender and class to explain the uneven outcomes. It argues that peacebuilders made concessions to elites and violent men in order to keep the peace, a tendency amplified by "local turn" approaches to peacebuilding. It has reinforced the valorisation of armed masculinity, associated most strongly with the dominant class, which have in turn justified the unequal distribution of state petroleum resources. As well, gender, class and domestic violence are connected through brideprice, rendering legal and political reforms ineffective. Lastly, microfinance was supposed to empower women and grow the economy, but its main beneficiaries were elites, repeating patterns of accumulation and rule-through-debt established during era Indonesian-era"--

"Men and women do not experience war, violence, and peace in the same ways. Accordingly, peacebuilding interventions now incorporate "gender mainstreaming" and stand-alone "gender-and-development". These gender interventions should make peacebuilding more effective and sustainable, facilitating stable societies and efficient economies. But success has been mixed. The case of in Timor-Leste is instructive. Interventions on gender responsive budgeting, domestic violence, and microfinance have uneven results. Whereas the level of women's participation in national politics in Timor-Leste is high by international standards, overall deep inequalities remain, inequality between rural and urban areas is growing, and violence against women is endemic across the country. Feminists have found fault with gender interventions, saying they don't go far enough, and scholars of the local turn have suggested a focus on gender encourages backlash against interventions. Instead of focusing on a clash of "local" and "international", Rebuilding Patriarchy uses gender and class to explain the uneven outcomes. It argues that peacebuilders made concessions to elites and violent men in order to keep the peace, a tendency amplified by "local turn" approaches to peacebuilding. It has reinforced the valorisation of armed masculinity, associated most strongly with the dominant class, which have in turn justified the unequal distribution of state petroleum resources. As well, gender, class and domestic violence are connected through brideprice, rendering legal and political reforms ineffective. Lastly, microfinance was supposed to empower women and grow the economy, but its main beneficiaries were elites, repeating patterns of accumulation and rule-through-debt established during era Indonesian-era"--

As of 2023, over nine million Colombians have secured official recognition as victims of an armed conflict that has lasted decades. The category of "victim" is not a mere description of having suffered harm, but a political status and a potential site of power. In Good Victims, Roxani Krystalli investigates the politics of victimhood as a feminist question. Based on in-depth engagement in Colombia over the course of a decade, Krystalli argues for the possibilities of politics through, rather than in opposition to, the status of "victim." Encompassing acts of care, agency, and haunting, the politics of victimhood entangle people who identify as victims, researchers, and transitional justice professionals. Krystalli shows how victimhood becomes a pillar of reimagining the state in the wake of war, and of bringing a vision of that state into being through bureaucratic encounters. Good Victims also sheds light on the ethical and methodological dilemmas that arise when contemplating the legacies of transitional justice mechanisms.

Through an ethnographic study of gender training practices in peacekeeping institutions, Aiko Holvikivi examines how gender is conceptualised, taught, and learned in these settings, and with what political effects. She finds that this training constitutes a deeply ambivalent practice from the point of view of intersectional feminist political commitments. Drawing on queer and postcolonial feminist thought, Fixing Gender examines the contradictory politics of gender training, arguing that we need to develop the analytical tools to grapple with paradoxical practices that are simultaneously good and bad feminist politics.

This book provides the first full-length examination of the global politics of sexual and reproductive health and rights (SRHR). It provides answers to the puzzle of why inequalities and barriers to SRHR continue to exist within a wider political context where the importance of gender equality has never been more accepted, and women are represented as central to major global agendas. In the increasingly crisis-prone world we live in today, the neglect of health and particularly women's health and well-being, seems counter-intuitive. The answers discussed in this book details how and why violations to women's bodily autonomy are a central feature of contemporary global order.

In Hidden Wars, Sara E. Davies and Jacqui True examine the relationship between reports of sexual and gender-based violence (SGBV) and structural gender inequality in three conflict-affected societies in Asia--Burma, the Philippines, and Sri Lanka. Based on extensive field research and an original dataset on conflict-related SGBV, Davies and True show how reporting is significantly constrained by a variety of factors, including normalized gendered violence as well as political dynamics affecting local civil society, humanitarian, and international organizations. They address the real-world limitations of data collection and argue that these constraints reinforce a culture of silence and impunity that perpetuates SGBV and permits governments to abrogate their responsibility for this violence.

Critical Perspectives on Cybersecurity offers a new approach to understanding cybersecurity in international relations. As a counterpoint to existing work, which focuses largely on the security of states, private actors, and infrastructure, chapter authors examine how women and communities across the Global South understand "cybersecurity," including what threats and forms of resistance are most important to them. Bringing together contributions from a globally diverse range of authors, Anwar Mhajne and Alexis Henshaw provide a human security perspective on cybersecurity that pays attention to the interplay of race, ethnicity, gender, class, and other social hierarchies, especially regarding cybersecurity in the Global South.

In Critical Feminist Justpeace, Karie Cross Riddle presents an intersectional revision to conflict transformation, arguing that we need complementary theories and practices of gender-conscious peacebuilding for regions and conflicts that formal peacebuilding institutions and agendas cannot reach. Introducing a novel theoretical framework and drawing on fieldwork in Manipur, India, Riddle makes the case that we need norms and processes for feminist peacebuilding that can flexibly respond to the particularities of national and local politics and social context. Original and insightful, Riddle's theoretical framework serves as a flexible guide for women's local peacebuilding work.

This new Routledge Handbook offers a comprehensive, state-of-the-art overview of the meanings and uses of the term ‘peacebuilding’, and presents cutting-edge debates on the practices conducted in the name of peacebuilding. The term ‘peacebuilding’ has had remarkable staying power. Other terms, such as ‘conflict resolution’ have waned in popularity, while the acceptance and use of the term ‘peacebuilding’ has grown to the extent that it is the hegemonic and over-arching term for many forms of mediation, reconciliation and strategies to induce peace. Despite this, however, it is rarely defined and often used to mean different things to different audiences. Routledge Handbook of Peacebuilding aims to be a one-stop comprehensive resource on the literature and practices of contemporary peacebuilding. The book is organised into six key sections: Section 1: Reading peacebuilding Section 2: Approaches and cross-cutting themes Section 3: Disciplinary approaches to peacebuilding Section 4: Violence and security Section 5: Everyday living and peacebuilding Section 6: The infrastructure of peacebuilding This new Handbook will be essential reading for students of peacebuilding, mediation and post-conflict reconstruction, and of great interest to students of statebuilding, intervention, civil wars, conflict resolution, war and conflict studies and IR in general.

"John Paul Lederach's work in the field of conciliation and mediation is internationally recognized. He has provided consultation, training and direct mediation in a range of situations from the Miskito/Sandinista conflict in Nicaragua to Somalia, Northern Ireland, Tajikistan, and the Philippines. His influential 1997 book Building Peace has become a classic in the discipline. In this book, Lederach poses the question, "How do we transcend the cycles of violence that bewitch our human community while still living in them?" Peacebuilding, in his view, is both a learned skill and an art. Finding this art, he says, requires a worldview shift. Conflict professionals must envision their work as a creative act-an exercise of what Lederach terms the "moral imagination." This imagination must, however, emerge from and speak to the hard realities of human affairs. The peacebuilder must have one foot in what is and one foot beyond what exists. The book is organized around four guiding stories that point to the moral imagination but are incomplete. Lederach seeks to understand what happened in these individual cases and how they are relevant to large-scale change. His purpose is not to propose a grand new theory. Instead he wishes to stay close to the "messiness" of real processes and change, and to recognize the serendipitous nature of the discoveries and insights that emerge along the way. overwhelmed the equally important creative process. Like most professional peacemakers, Lederach sees his work as a religious vocation. Lederach meditates on his own calling and on the spirituality that moves ordinary people to reject violence and seek reconciliation. Drawing on his twenty-five years of experience in the field he explores the evolution of his understanding of peacebuilding and points the way toward the future of the art." http://www.loc.gov/catdir/enhancements/fy0616/2004011794-d.html.