Mediation and peaceful resolution of conflicts

Module 1: Culture of peace and human rights

Education for Peace
Education plays a fundamental role in this path of a culture of peace, as
that among its objectives is to provide tools so that
people let us assume and understand the complex world in which
we live, let us use natural resources responsibly with which
let's count, build, and defend a system of values in which
we observe tolerance, justice, and respect for differences.

How to learn to live together in the "planetary village" (Delors, 1996), if not
we can live in the communities to which we belong by nature:
the nation, the region, the city, the town, the colony?

That task requires planning effective strategies and mechanisms.

effective. To achieve such objectives, we need to rethink the structures
of dominant thinking, decipher the stereotypes and prejudices in what is
sustaining and, above all, the privileges granted to some.
the disadvantages of others, in upholding the dominant ideas that violate
and go against the essence of the human being, that is to say, it requires participation
a set of different social and institutional actors and actresses.

It is necessary to keep in mind the coexistence of such rich diversity.

that makes up Mexico, requires the recognition of all voices, for
it is of transcendental importance to keep in mind the fact that the
human rights aim to have legal support that grants them
stability, in such a way that, if in the discussion and construction of the moral axis
it advances or, unfortunately, it regresses, fundamental rights remain
protected by the progress that has already been positive and, even more so, has been
accepted, desired, and demanded by society.

In that sense, the construction of a culture of human rights revolves around

I return to the need to work towards achieving the paradigm shift
required and to make it a reality, we can consider the action
educational as a tool to impact the prevention of violations of
human rights through educational policies reflected in the design of
pedagogical and didactic activities that allow achieving objectives of
cognitive, procedural, and attitudinal learning, that go through the
understanding, awareness and dissemination of human rights, training
of human rights promoters and therefore, the construction of
societies that respect human dignity.

The right to education in its aspect of Education for Peace and the
Human Rights aims to inform, educate, and transform for the
The formation of a culture of peace refers to building positive peace.

Let's review a bit the instruments in international and national matters that
they talk to us about the objectives of education to build a culture of
peace.

Surely you have heard about the difference between educating and teaching,
with which it is expressed that education is broader than teaching, the
education incorporates that added value that gives meaning to the latter. "To educate"
it is to humanize, to promote the development of people's potential.
my instruction does not lead to a comprehensive education, from the sum of the
conceptual knowledge does not emerge the attitudes that allow people
to value the world they live in and appreciate it. One learns to value by valuing and
One learns to participate by participating" (Gordillo, 2006, p. 69).

Therefore, education refers to a continuous process of the formation of being.

human in interaction with the world around him. From the moment he is born, he receives
stimuli that he internalizes and that shape his character, his values
ethical and aesthetic, builds feelings, develops skills and abilities.

Education must impact the development of individuals, attitudes and

behaviors related to justice, respect, tolerance, dialogue and
resolution non-violence of conflicts, that is to say, the most genuine aspect of being human.
The human being, social by nature, needs to learn to relate to others.
others (Díaz, 1998, p.13). Education is a fundamental human right
and is inextricably linked to the Universal Declaration of Human Rights
Humans and many other international instruments in human rights,
it is also one of the guiding principles that supports the Global Agenda
Education 2030, as well as Sustainable Development Goal 4 (SDG 4),
adopted by the international community.

Meanwhile, in Article 13 of the Additional Protocol to the Convention

Americana on Human Rights regarding Economic Rights,
Social and Cultural, better known as the 'San Salvador Protocol', is
recognizes the 'right to education for all people' and states that education
it must be oriented: "towards the full development of human personality and of
sense of their dignity and must strengthen respect for human rights,
the ideological pluralism, fundamental freedoms, justice, and peace.

Add that education must 'enable all people to participate

Indeed, in a democratic and pluralistic society, achieving subsistence
worthy, to promote understanding, tolerance and friendship among all
nations and all racial, ethnic, or religious groups and promote the
activities in favor of maintaining peace

Article 26 of the Universal Declaration of Human Rights (1948),

second paragraph.

The education will aim at the full development of human personality and
the strengthening of respect for human rights and freedoms
fundamentals; it will promote understanding, tolerance, and friendship among
all nations and all ethnic or religious groups, and will promote the
development of the activities of the United Nations for maintenance of
peace.
 Mediation and peaceful resolution of conflicts
Module 1: Culture of Peace and Human Rights
Background of Education for Peace: Positive peace-
Negative peace
The desire for peace is an international yearning, a desire for which many
people have strived throughout history. Paradoxically, in
the reason for this peace has seen confrontations begin between towns, communities and
countries, thus affecting millions of people in the respect for their dignity.

The atrocities recorded in the history of humanity have had as

justification of peace; the definition of the concept of peace was not reached until dates
very recent a consensus, understood as a human right, the exercise of
values such as tolerance, solidarity, respect, justice, the recognition of
respect for the recognized freedoms and rights.
The Declaration on the Preparation of Society to Live in Peace contained in
the resolution of the General Assembly No. 33/73 of the UN. It establishes that 'Everyone
nation and every human being, regardless of their race, beliefs, language or
sex, they have the inherent right to live in peace. The respect for that right,
like the other human rights reflects the common interest of all
humanity and it is an indispensable condition for the advancement of all
nations, large and small, in all spheres". Currently, the law
to live in peace, as an individual right and as a collective right, is the cornerstone
angular of all other human rights and their interdependence
reciprocal (Tuvilla, 2004, p. 3).
The concern for peace education arises in the context of the first and
the Second World War was preceded by a movement called 'New School',
movement that already had its beginnings in the late 19th century in Europe and is
develops until the first third of the 20th century.

The focus of this movement referred to a pedagogical renewal,

involved transcending from a pedagogy based on memorization, the
authoritarianism and violent discipline to reclaim the value, the dignity of childhood,
the child's spontaneous interests and aimed to strengthen his freedom and autonomy
(Narváez, 2006).
As you will notice, the intention to educate in respect for dignity has
it has been a constant, it’s just that at that moment the objectives of this education
They were avoiding armed conflicts and there was really no concern that each
the person will achieve their own realization. The New School came to make visible the
need to change the structure of education taking as a reference the
context of war that was being experienced, thus at this moment the sense of peace
was only focused on preventing the military confrontations from continuing and the
outbreak of more armed conflicts.
At the end of World War II, we can notice that peace has not yet
he found his relationship with human rights, it was with the emergence of the
research on peace in the mid-20th century that becomes a new
concept and is enriched with the ideal of non-violence or educating for disarmament.

By the 1960s, academic people, researchers, and activists

they advanced on the path of a broader concept of peace, relating it to the
social justice, equality, and dialogue. It is precisely a sociologist and mathematician
Norwegian named Johan Galtung, who has a relevant role in the construction
and contributions of such a sense of peace; developed the concepts of negative peace and peace
positive, the first understood as the absence of war or direct violence, and the
Second relates to human rights, values, non-violence.
Positive peace, therefore, aims to achieve social harmony.
knowledge and application of values, justice and equality, their characteristics
they refer to the absence of direct, structural, and cultural violence, a reduced level
of direct violence and high level of justice. The strategy that is needed for
reaching her is to understand that peace is not an end, but a process, this means
that peace is not the rejection of conflicts; on the contrary, it seeks ways to
face them and transform them.
For example, if you know a person who commonly expresses that "they will never"
has had conflicts", probably the reality is that he/she has learned to
to transform them and thus they do not result in a conflict that hinders their daily life.
Let's remember that in module II we will discuss the implications.
of the conflict and how peace is a process aimed at promoting ways
constructive to solve them.
Peace as a right implies not only a reduction of violence but also solving
its causes, what we currently know about positive peace has gone
strengthening little by little, to fully understand this new sense of peace,
the concepts that, as Calderón (2009) recaptures, J. Galtung were necessary
presents 'the triangle of violence' where the three types or forms are highlighted.
different types of violence closely related to each other:
Direct violence: Direct violence is considered visible. It is that
What constitutes physical aggression, murder, torture, a slap,
mutilation, psychological or verbal violence.
Structural violence: Structural violence, which is part of the
social structure that prevents meeting basic needs, such as
 generated by social inequality, unemployment, poverty, the lack of
basic sanitary and educational services, etc.
Cultural violence: It refers to those aspects of the symbolic realm.
(religion, culture, language, art, sciences…) that can be used to
justify or legitimize structural or direct violence, those
arguments that make us perceive situations as "normal"
deep violence. Cultural violence can also be referred to as
culture of violence.
Therefore, peace is a process aimed at gradually reducing the forms of
violence seen before, this path implies as a first step to make the
violence in the various spaces we inhabit. That is to say, positive peace
it is a process of constant construction where we observe a social order,
justice, equality in the distribution of power and resources, the presence of
conditions respecting the dignity of people, to have knowledge,
awareness and, of course, requires education
 Mediation and peaceful resolution of conflicts
Module 1: Culture of peace and human rights
Education in and for Human Rights
Talking about education for peace and human rights requires a review
deep reform of the national educational system (SEN), to generate changes in the
didactic practices, the review and adaptation of pedagogical material and by
Assuming the proper training of the staff working in this field. The
human rights are as inherent to the human condition as breathing and
walking, that is why each day is an opportunity to exercise them, the
education about human rights becomes that instrument for
prevent violations of them, when we recognize trained individuals
under the objectives of education for peace and human rights, the
mediation is favorable since we are willing to
transform the conflicts.

From the perspective of education for peace and human rights and the
construction of positive peace, the conflict becomes relevant, leaving behind the vision
traditional that is thought to be related to struggle, combat, fighting, is
to say with a relationship where someone dominates and positions themselves as superior,
they recognize those socio-historical bases, those direct, structural violences and
cultural practices that generate such conflict in order to build new forms of
to relate, to ground theory in practice and to question and reframe the foundation
axiological perspective of violence as the predominant form of relationship.

Education about human rights is often understood only in reference to

to the theoretical content. However, it cannot be reduced to mere incorporation
of content on human rights to some curricula already
overloaded. Education goes far beyond the content of the plans of
studies, as it also encompasses the entire variety of processes and experiences of
learning that allows girls, boys, adolescents, and adults,
individually and collectively, fully develop their personality in the
 "society" (UNESCO, 2003, p.4.). It implies that the study of rights
humans must be addressed from their own practice, that is, that the
let's learn to respect, by respecting, to be supportive by living the
solidarity, in short, instilling attitudes and behaviors that will allow him/her
to participate in society. If we want spaces for peaceful coexistence, it is
because in the very social, school, or family space, respect and promote the
rights and obligations; education about human rights implies a
strategic educational practice that promotes inclusive spaces and us
discriminatory measures that protect human rights fulfill this objective.
to the extent that it fosters people sensitive to the needs of the
society. The ultimate goal of education on human rights is to build
societies where human dignity is not trampled upon, 'it must be internalized that
the dignity of the person aims at non-humiliation and recognition
of the human being as such, respect for human dignity implies the
recognition of my peers or of nations similar to mine
(López, 2018, p.137)

Even in the 21st century

persistent practices such as the
exclusion social work
forced, human trafficking,
torture, etc. For this reason the

education about rights

humans mention that it is not
enough to report or punish
the abuses after they have
As each person ...
learn to recognize yourself as a subject
fully entitled, will be able to
exercise them and defend them and, at the same time,

to respect and defend its exercise

from the other people.
Therefore, education about human rights can be defined as 'the
set of activities for education, training, and information dissemination
oriented towards creating a universal culture of human rights. An education
effective human rights not only provides knowledge about the
human rights and the mechanisms to protect them, but also,
develop the competencies and skills needed to promote, defend and
apply human rights in everyday life" (United Nations and
UNESCO. 2017, p.2). Therefore, educating about human rights cannot
reducing oneself to intellectual order, one must transcend feelings, move from what
theoretical to practice. This study has been described from two perspectives,
"education in human rights" and "education for human rights", the
the first 'in' seeks to form in a philosophy the recognition of rights
humans and the second "for" refers to concrete practices — of action and of
relationship between people who respect each other as equals in dignity and rights
they behave autonomously, critically, and responsibly, guided by
ethical and solidarity principles.
 Education on Human Rights

It is defined as: that which is aimed at the transmission of knowledge in

Human Rights, the so-called "Basic Aspects of
Human Rights, minimum knowledge that every person should have in
this subject and refers to cognitive objectives:

Understand the notion of Rights Analyze Human Rights

Humans as a historical process, and human needs
expansive and unfinished, identifying its basics;
different generations;

Understand
To know the the dynamics and
history of the
structure
fight for the of the conflict
Rights and the vision
Humans and the
conflict of
freedoms
the society,
fundamentals;
like this how
to exercise in
the
alternatives

Understand the of

meaning not only of resolution

the rights but of

the homework what
they have the people,
Identify the social causes
social groups and
that generate violence;
the nations towards
the others;

Recognize the articulation of the UDHR and others

international statements, as well as, their
interrelationship;
The impact of Education on Human Rights is direct, in the short term.
deadline. It involves questioning authoritarianism, corruption, and impunity
live here and now. When this process is honest, it promotes the
transformation of the conditions that support public servants in their
violating practice, promote the complaint, as well as the commitment to the
follow-up and support of the recommendations from the protection agencies
of Human Rights.

Education for Human Rights

It consists of promoting the knowledge of these through reflection on the
attitudes of respect or violation in everyday life. It emphasizes the
building relationships, attitudes and values of respect for dignity
person; in the development of social skills such as: empathy,
commitment to the rights of others, the ability to live in
democracy, the fairest decision-making process and refers to objectives
attitudinal
Foster: The sense of universal values and the types of
behaviors on which a culture of peace is based.
Appreciate: The value of freedom. This implies preparing young people to
manage uncertain and difficult situations and prepare them for autonomy and
individual responsibilities with the aim of working for a society
fair, peaceful, and democratic.
Develop: The ability to recognize and accept diversity
individuals, genders, peoples and cultures, and develop the
ability to cooperate with others.
Promote: The development of self-esteem of each person and of the
awareness of the value of life
Learn: To resolve conflicts with non-violent methods.
Cultivate: The ability to make decisions based on analysis of the
current situations, but with a vision for the future.
To teach: To respect cultural heritage and to protect the environment
environment. But with a forward-looking vision.

Nurture: The feeling of solidarity and equity.

 An attitude of acceptance: In front of people of different ethnicity, religion,
nationality and culture with a forward-looking vision.
Raise awareness: About the need for interpersonal relationships and for a
coexistence based on the principles enshrined in Rights
Humans.

When we talk about internalizing, we refer to deeply assimilating thoughts.

or beliefs or, in other words, making them part of our lives. The
most of us are familiar with the theoretical concept of the
Human Rights, but to make them our own, it is necessary to express more.
than a simple speech, repeating a work routine or reading it in a book.
Internalizing requires constant work in a person's life, to shape
positive habits. Zurbano (1998, p. 27-29) highlights the following
guidelines that may be useful for teachers in this task of
educating for human rights, remember that although this author does
emphasis on "the teaching staff" the following guidelines are also
functional for other spaces, such as the family for example:

A) Human rights are learned through practice

The teaching of Human Rights should not be reduced to a
simple theoretical exposition, to the assimilation of some knowledge. The
human rights, like moral values, are learned through
the practice, of the example, of situations that make its experience possible.

B) Need to work at the cognitive, affective, and behavioral level

Human Rights, like values, must be worked on at a level
cognitive (offering students, according to their age, the
necessary knowledge to understand them), at an emotional level
(promoting feelings and attitudes consistent with the valuation and the
respect for rights) and at the behavioral level (demanding that the
students respect the rights of others in any situation
of school life.

C) Teachers must take advantage of suitable situations to

to work
 When educating about Human Rights, three situations should be leveraged.
different school curricula, but intimately related: the School Curriculum
(with the objectives and content of the different areas that refer to
the rights of individuals and peoples), the situations of the
school life in which those rights come into play (the school is
a microcosm of the conflicts present in society) and the
frequent social events known by students, in
those who experience violations or conflicts of human rights
(corruptions, discriminations, intolerances, lack of solidarity...). About
These three fronts must direct educational action.

D) Importance of the teacher's attitude

The above requires a fine sensitivity from the teaching staff on the subject of
human rights. Above the techniques and resources that are
it reflects the demeanor of the teacher. To the extent that it projects
about the students' feelings and concerns regarding rights
of the people and of the towns, will manage to make them participants of their
sensitivity and involving them in the assessment and defense of rights
humans. Because we do not educate only with words. We also educate
with gestures, with the voice, with the look, with illusion and optimism.
To educate is nothing more than to infect one’s own feelings and
attitudes.

E) Need to avoid prejudice

Clearly, attitudes must be eradicated by all means.
racists, warlike, sexist, discriminatory, intolerant,
aggression against nature, of arrogance and other similar things, that
abound in our society and sometimes manifest with strength in
the school environment. Plurality, tolerance, dialogue, and respect
they will be the basic criteria of conduct in the relationships of our
students.

F) Alongside the rights

We must talk about duties, of course, we must talk to the
students of rights and obligations, of rights and duties. My
rights are for the others' obligations. My obligations towards the
 others arise from their rights. Human rights have
a single but extremely important limitation, which is the harm to others. The
Duties are the debt we must pay for our rights.
One is free to do whatever they want, except for that which hinders the
freedoms of others. Therefore, it is necessary to educate on rights and
obligations.

G) Education is a shared task

Who is responsible for educating about Human Rights? Education
the ethical values must be the responsibility of all who act, in some way
mode, about the students. Society is all of us and belongs to everyone.
responsibility to improve it by improving the behavior of its
members. The family and the school are also involved, in a way
especially, the education of Human Rights. They will have to act
in unison, in agreement. The media should
be a support, not an obstacle.

H) Active attitudes should be promoted

It is necessary to explain to the students that human rights are not
things, but "projects for a better humanity." The rights
Humans must be built day by day, inch by inch. The students
they should be seen not merely as receivers of rights, but as
active builders of those rights, which is something very different.

Education in and for human rights is established as a

instrument to prevent human rights violations and train the
people to critically judge their surrounding reality and their own
conduct consistent with the ethical parameters of human rights.

It is necessary to define concrete objectives that outline the abilities that will be
wants to promote in people, for this purpose, following Díaz, eleven are listed
objectives that can outline the path towards such an end.

1.-Discover, feel, value and live with hope the abilities

personalities as realities and as effective means that we can implement
in the service of others and who can contribute to positive development and
harmonious of life and humanism.
 2.- Recognize and value one's own aggression as a positive way of
self-affirmation of personality, and being able to channel it,
permanently, towards behaviors and activities that promote and
favor the common good.
3.-Develop sensitivity, affection, and tenderness in discovery.
and in the encounter with the people around us, both on a more
next, at a more universal level.
4.-Feel the joy that comes from interpersonal encounters when it
develop in an atmosphere of affection, trust, respect,
collaboration and mutual assistance.
5.- Build and enhance relationships of dialogue, peace, and harmony in
the school environment and, in general, in all our daily relationships.
6.- Recognize and become aware of conflict situations that may arise.
introducing oneself, discovering and reflecting on their causes and being
capable of making decisions, in the face of them, to solve them one by one.
creative, fraternal and non-violent.
7.- Develop attention and interest in the fact of diversity.
people and the cultures of the communities, recognizing and enhancing
that diversity as a great value, and always acting in response to it,
an open, respectful, and tolerant attitude.
8.- Promote, from the knowledge of oneself and from self-esteem, the
knowledge of other social, cultural, and personal realities,
collaborating in self-affirmation, in development, and in enrichment
of the towns.
9.- To know and promote human rights and develop sensitivity,
solidarity and commitment in the face of those situations, imminent and
distant ones, where they are attacked.
10. Show special attention and sensitivity to situations of
violence, injustice, and underdevelopment that are lived today on the planet.
11. Know and actively collaborate with those organizations,
governmental and non-governmental, that commit to the
fight against misery and injustice in the world and, especially, with the
development of the less favored towns.

As you will notice, fulfilling the objectives implies the

construction of subjects and social actors, who develop the capacity that
the human being has the ability to influence the realization of human rights.
In this task, education for peace and human rights plays a
strategic role as an instrument. The relationship between education for the
peace and human rights are interdependent, given that violence in
any of its manifestations is the appropriate space for the violation of
human rights (Magendzo, 2008, p. 16).

Methodology of human rights education

We must affirm that methodology is something fundamental in the process of

to educate in and for human rights. It must be a carefully thought-out methodology.
in developing all those skills and attitudes that go in
concordance with the pillars of education, where the person is at the center
from attention and not just theoretical knowledge, flexible to adapt to
the needs and contexts of people, which developed the competencies
socio-emotional, which develops concern for the 'other' person, which
I proposed different ways to teach and learn, an inclusive language, that
consider the different ways of learning.

A socio-affective or experiential methodology: An alternative to play,

participative, problematizing or Reflective-Dialogic, discussion of dilemmas and
gender perspective as an analytical tool. A methodology that
rescue the pedagogical value of play, play is the privileged space
where we find ourselves in the same conditions, it levels us and allows us
to know each other, to value ourselves, and to recognize ourselves as different human beings, but

equal in dignity and rights.

A "holistic" methodology is proposed, encompassing the wholeness of being.

human, taking into account cognitive, affective, and attitudinal aspects, and having it
It takes into account that the process starts from experiences, from one's own.
stories of feelings towards people, the world, and things, for
then, only afterwards, explain and theorize them. This is a methodology that,
for coherence, it will have to assume and start from the centrality of the value of the
person, of each person, of respect for their dignity, and that does not allow for
nothing, throughout the process, it damaged or injured her; on the contrary, it will seek the
personal enrichment of each individual through interaction
and to generate the conditions that prove that everyone has something
what to teach and, at the same time, something to learn" (Mujica, 2006, p. 3).

Within the methodology, Mujica (2006) mentions another aspect.

fundamental and implies the development of a horizontal communication between the
people involved in the educational process. Dialogue is a means
privileged to achieve it. Dialoguing is more than "conversing", more than
"to inform" and more than "I ask and you answer" or "you ask"
and I respond”, implies putting all the senses, as well as empathy into the
the needs of the other person. Only those who are able to dialogue can do so.
sure that all people are equally valuable and that it is possible to learn
one another.

In module 4, the skills will be developed in depth

communication that a mediator needs to fulfill the
objectives of it, and that precisely in this section reinforces its
importance of recognizing ourselves as different but equal in dignity.

It will also be a methodology that bets on the expression of feelings,

there is a mistaken idea in many spaces that it is necessary not to be so
affectionate with girls, boys, or adolescents as they abuse and exceed
limits, of course it is a mistaken idea, since one learns to value
By valuing and participating, one learns by participating; one learns to be tolerant.
living tolerance and giving affection is learned when that same affection was
given, for example: in a school, at the time of dismissal several girls and boys
they begin to cry because they don't want to leave, they don't want to go home, with their
family, it would be worth questioning ourselves about the situation, it could turn out that
the girls or boys have found that affection, tranquility, attention that in
home may be lacking for them and they acknowledge their well-being at school
more than with his family.
 Mediation and peaceful resolution of conflicts
Module 1: Culture of Peace and Human Rights

In summary
Education must fulfill the ideals of peace as it should develop
intellectual, moral, and emotional capacity; the capacity for observation,
critical analysis and reflection; instill responsibility; promote tolerance;
respect human dignity; instill awareness of solidarity and justice;
promote a culture of peace and non-violence; encourage the appreciation of
diversity and inclusion; instill knowledge and respect for Rights
Humans. As you can see, the objectives of education
correspond to instilling the free development of human personality,
understood as the making of vital decisions that lead the person to
fulfill their goals, according to their values, ideas, expectations, tastes
etc.

Even when talking about valuing diversity and inclusion as goals

the right to education is complemented by what is called Education
Intercultural, which emphasizes fostering inclusion dynamics in all
the processes of socialization, learning, and coexistence within the environment
educational. Intercultural education is for the entire population because
presupposes respectful coexistence among people and communities that
they recognize their differences in a dialogue without prejudices or exclusions, for
thus, it is generally considered necessary to have education to ensure
a dignified livelihood and the full development of personality, and in terms
collectives, an education that promotes values such as tolerance and
friendship to achieve and maintain peace.
Education for peace considers it insufficient to focus on changing the
individual attitudes, but it is also necessary to examine the context
social, economic, and political to understand where they come from
conflicts and how to transform them. Education for peace is aimed at
encourage people to take more responsibility for their own actions
while questioning authority and developing empathy towards others.
It must empower people to become active and engage at the level
personal and political to achieve peace." (Christine Sudbrock, 2015, p. 4), the
education for peace must become education for life, it will be one
of the priority objectives of the school of the future. According to J. Delors
(1996) so that education for peace can fulfill all its missions
which must be structured around four learnings.

Learning to know: Combining a general culture

sufficiently wide with the possibility of deepening the
knowledge in a small number of subjects. Its justification is
the pleasure of understanding, of knowing, of discovering. The increase of
knowing fosters the awakening of intellectual curiosity, stimulates the
critical sense and allows deciphering reality, acquiring a
autonomy of judgment.
Learning to do: In order to acquire not only a qualification
professional but, more generally, a competence that qualifies the
individual to face a large number of situations and to work
in a team. Teach to put their knowledge into practice, and adapt the
teaching for the future job market. In this learning there is
Present the principle of active teaching, the person must carry out
on its own. The ability to communicate becomes more important and
to work with others, to face and solve conflicts.

Education increases people's ability to "know how to do" and

to "learn to know" throughout life. With it, it becomes more
suitable for people to produce and innovate. But to this connection
"traditional" is necessary, and urgent, to incorporate two other dimensions: "knowing
to coexist or live together
 Learning to live together: Developing understanding of the other
person and the perception of forms of interdependence, carry out
common projects and prepare to deal with conflicts, respecting
the values of pluralism, mutual understanding, and peace. It implies the
development of the concept of personal identity that allows him/her to
interrelate with others on a plane of equality and respect; demands
learn to put yourself in the other person's place, to understand their perspective
and accept their difference.

Learning to be: So that one's own personality can blossom better and
is in a position to act with increasing capacity for autonomy,
of judgment and personal responsibility. To this end, do not underestimate in
education none of the possibilities of each individual: memory,
reasoning, aesthetic sense, physical abilities, skills for
communicate. It assumes that education should contribute to development
global of each person: body and mind, intelligence, sensitivity,
aesthetic sense, individual responsibility, spirituality.

The pillars of education imply creating an education adapted to the century.

XXI, where education is an instrument of change that is progressing.
towards the same ideals: peace, freedom, and social justice. Unfortunately
in many cases, ignorance of them reflects the
situations of violence in various spaces, both school and
social, institutional, and familial. We live in a society with problems
very serious issues of coexistence, despite the great declarations about the
dignity of people and human rights. This scenario could
demoralizing for many people and continuing to question about
So, does education for peace and human rights work or not?
it would be worth reminding ourselves that we are not going to change the world, but we do

we can improve it, each person will have to make a difference, having
as a basis for education for peace and for human rights.

It is essential to say that, in this educational task, everyone

we turn out to be educators, meaning that the task of educating not only falls to
it corresponds to those who are inside a classroom or the family, being part of a
social space, our behavior will always have an impact, for this reason
It is important to evaluate attitudes and thoughts that threaten the
objectives of education itself