Disturbing a Discipline: Towards Pluriversal Peace and Conflict Studies

ABSTRACTThis article examines the implications of race critical and decolonial theories for peace and conflict studies. It critiques dominant epistemological frames in the field that overlook coloniality and racial capitalist violence while emphasizing human rights and universalism. The detachment of human rights from racial history is explored to reveal the coloniality of peace. The concept of 'disturbing the disciplinary peace' is introduced, drawing on Sara Ahmed's figure of the 'feminist killjoy', to disrupt Western liberal peace through racial justice movements. Insights from decolonial thinkers and Indigenous resistance in Aotearoa are explored, challenging liberal human rights and offering prospects for pluriversal peace.KEYWORDS: Colonialityuniversal human rightspeace and conflict studiespluriversalityracial justicedecoloniality Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 I specifically refer to Grosfoguel's work here, which refers to universal rather than universal to highlight the specific Eurocentric undertone of universalism, which renders it particular, rather than universal.2 While I acknowledge the similarities, overlaps and connections between peace and conflict studies and peacekeeping and peacebuilding missions, I am not suggesting that these are synonymous concepts.3 In particular, anthropocentric, placing the human at the centre of understandings of rights. However, this also extends to classifications within the group of 'humans'. Here, Rosa-Linda Fregoso has also problematized the human rights paradigm applied by white feminists. Although Western feminists have advanced women's rights, such claiming of a singular or transnational gender identity for all women ignores the differences that exist among women across the globe (Fregoso Citation2014).4 A continent that is simultaneously also imagined as white and at risk of invasion from non-white others.5 This refers to the globalization of a particular kind of patriarchy, rather than suggesting that gender divisions did not previously exist. For further information on coloniality and gender, see Maria Lugones (Citation2007, Citation2010).6 I am not referring to the term 'peacebuilding' as it exists in the literature, but as peace work more broadly. What does doing and building peace look like?7 In other words, to engage in acts of resistance8 Here Jackson is referring to the Treaty settlement processes in New Zealand. Māori have received some financial compensation as 'settlement', however, these rarely include any return of land and resources. Matike Mai is specifically about reimaging a constitution in which Indigenous epistemologies and ways of being are central to governance. It acknowledges the importance of return of land and resources and how a relationship with land can be re-thought.9 The conference was held in Dunedin in December 2014. Full lecture is available here http://www.spaceracebodies.com/podcasts-srb-i10 Again, I am specifically referring to what is understood as the West.Additional informationNotes on contributorsMahdis AzarmandiMahdis Azarmandi is Senior Lecturer in Educational Studies and Leadership at the University of Canterbury. After obtaining her PhD from the National Centre for Peace and Conflict Studies at the University of Otago, she held a position as Assistant Professor at DePauw University. She has also taught in Germany and Denmark. Her research looks at anti-racism and colonial amnesia in Aotearoa New Zealand and Spain. She has published on the politics of memorialization in Spain as well as on the absence of race critical and decolonial research in the field of Peace Studies. She is one of the editors of the book Decolonize the City! Zur Kolonialität der Stadt – Gespräche | Aushandlungen | Perspektiven. Her research interests are anti-racism, critical race and whiteness studies, memorialization and decolonization.