WORKING in CONFLICT: a FAITH BASED TOOLKIT for ISLAMIC RELIEF 2 Contents

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Working in conflict A Faith Based Toolkit for Islamic Relief WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF 2 Contents

Introduction 2. The human cost 4.a–Managing risk Preface–0 • 3 Looking close-up at violence–2 • 3 Approaches to conflict–4.a • 3 The Islamic faith–0 • 5 Vulnerable groups and their needs–2 • 9 Security–4.a • 4 Humanitarianism and Islam–0 • 8 Working with refugees–2 • 17 Risks to civilians–4.a • 5 The Muslim context–0 • 9 Understanding trauma–2 • 19 Human resources and risks to staff–4.a • 9 Potential issues–0 • 12 Sexual violence–2 • 22 Communication–4.a • 15 Glossary–0 • 13 Working with local partners–4.a • 18 3. Conflict mapping Procurement and logistics–4.a • 20 1. Policy Introduction–3 • 2 Interacting with armed actors–4.a • 22 Introduction–1 • 3 Mapping methodology: overview–3 • 9 Options for immediate action against escalation–4.a • 25 Islamic Relief strategy: working in contexts Alternative tools–3 • 30 of conflict, violence and fragility–1 • 5 Negotiation and mediation–4.a • 29 When and where should this toolkit be used?–1 • 9 Understanding definitions–1 • 11 Islamic principles: a basis for conflict transformation programming–1 • 14 Standards for principled work in conflict environments–1 • 22 Islamic guidelines on behaviour in conflict–1 • 29 Principles for non-violent action–1 • 35 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF 3 Contents

4.b–Conflict sensitivity 4.c–Conflict transformation 5. Monitoring, Evaluation & Learning Introduction–4.b • 3 Project design–4.c • 3 Introduction–5 • 3 Assessing our capacity to be conflict sensitive–4.b • 4 Programming options–4.c • 7 Learning–5 • 4  Development and aid projects–4.c • 7 Conflict sensitive aid delivery–4.b • 9 Reminder of key definitions and terms–5 • 6  Water, sanitation and hygiene–4.c • 8 5W-1H analysis–4.b • 14  Education–4.c • 10 Choosing your indicators–5 • 7  Livelihoods, land and microfinance–4.c • 13 Scenario planning–4.b • 16 Planning, design and ME&L–5 • 13  Shelter–4.c • 17 Options planning–4.b • 17  The environment–4.c • 18 Specific evaluation tools for peacebuilding–5 • 14 Conflict sensitivity in the project cycle–4.b • 20 Integrated Sustainable Development model–4.c • 21 Other advanced tools available–5 • 24 Reality check–4.b • 23 Conflict specific intervention options–4.c • 25 For more information–5 • 25 Working with others–4.c • 35 Promoting participation–4.c • 48 Funding proposals for conflict or peacebuilding projects–4.c • 53 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF 4 Acknowledgements

Creating this resource is only possible through the We are also grateful for the guidance provided by a Author: Lucy V. Salek work of others who have come before us, and we Conference of Ulama in Cairo, Egypt in March 2013, Edited by Beverley Cohen and Velo Mitrovich are indebted to the collective wisdom of the field. In particularly the contribution of Khalid Hanif. Quotations from the Qur’an are taken from The Qur’an: A New Translation by M.A.S. Abdel Haleem, Oxford University Press, particular we must acknowledge that we have drawn Our programming approach is underpinned by our Oxford (2004). heavily from the excellent Working With Conflict: Skills work on Integrated Sustainable Development and Islam Please use the following citation: and Strategies for Action by Respond to Conflict; the and human development, published as Introduction Salek, L. V., Working in Conflict: A Faith Based Toolkit for Islamic work of the Conflict Sensitivity Consortium; training to Islamic Relief Worldwide’s Integrated Sustainable Relief, Islamic Relief Worldwide, Birmingham, UK, 2014. resources provided by the Peace Action Training Development Programme, Integrated Sustainable © Islamic Relief Worldwide 2014. This publication is subject to and Research Institute of Romania (PATRIR) and the Development Programme Domains of Change Checklist, copyright. All rights reserved. All material contained herein is the exclusive property of Islamic Relief Worldwide. This material may be International Peace and Development Training Centre and Islam & Human Development respectively. freely reproduced and otherwise utilised for non-commercial and Stephen Pinker’s analysis of our ‘Inner Demons’ The approaches and methodologies in this toolkit purposes if this publication is correctly and clearly identified as in The Better Angels of Our Nature. were piloted in Sudan, Afghanistan and Mali in 2013–14. such. You may not alter, transform or build upon this work. No part of this material may be reproduced in any material form (including The sources used and direction to further tools Thanks are due to Islamic Relief staff in our Khartoum, photocopying) for purposes other than non-commercial purposes and guidance are referenced throughout the toolkit West Darfur, Kabul, Sarajevo, Bamako and Douenza without the written permission of Islamic Relief Worldwide. Whilst and are highlighted in the ‘For more information’ lists offices for their support, patience and feedback. every effort has been made to ensure its accuracy, no responsibility for loss, damage or injury occasioned to any person acting or in each section. All reasonable efforts have been made Acknowledgement and gratitude must go to refraining from action as a result of any material in this publication to ensure that references are included and correct. We Omayma El Ella, Madiha Raza, Sofia Zolghadriha can be accepted by Islamic Relief Worldwide. apologise for any omissions and welcome corrections, and Alaa’ Al-Samarrai for their contributions to the All photographs © Islamic Relief which we will look to rectify at the earliest opportunity. toolkit. Thanks are also due to those that reviewed This toolkit has been produced with the assistance of UKAID Wherever possible this toolkit has referred readers to and commented on various sections (Islamic Relief under the IRW-DFID Partnership Programme Agreement (PPA). open access resources. All hyperlinks were accessed unless otherwise indicated): Atallah Fitzgibbon, The content of this toolkit is the sole responsibility of the Author(s). This material has been funded by UK aid from the UK Government, in March 2014. Leila Fasseaux, Neelam Fida, Shabaana Kidy, however the views expressed do not necessarily reflect the UK Islamic Relief’s policy on Islamic approaches Dr. Mohammed Kroessin, Dr. Muhtari Aminu-Kano, Government’s official policies. to conflict transformation is based on research Isabel Phillips, and Michelle Garred (World Vision). commissioned by Islamic Relief from The Cordoba Finally, special thanks must be given to Sadia Foundation and Salam Institute, published as Under- Kidwai (Islamic Relief) for her contributions and standing an Islamic Framework for Peacebuilding. extensive assistance in the production of this resource. Introduction Working in Conflict: A Faith Based Toolkit for Islamic Relief ISLAMIC PERSPECTIVES ON CONFLICT TRANSFORMATION: A TOOLKIT INTRODUCTION | 0 • 2 Contents

Preface–3 The Muslim context–9 About Islamic Relief–3 About this toolkit–3 Potential issues–12 For more information–12 The Islamic faith–5 Divisions within Islam–6 Glossary–13 Islamic legal framework–7

Humanitarianism and Islam–8 Neutrality, equality and Islam–8 ISLAMIC PERSPECTIVES ON CONFLICT TRANSFORMATION: A TOOLKIT INTRODUCTION | 0 • 3 Preface

ISLAMIC RELIEF AND ABOUT ISLAMIC RELIEF CONFLICT TRANSFORMATION ABOUT THIS TOOLKIT

Islamic Relief is one of the world’s largest Islamic Relief has been engaged in conflict In the course of fulfilling our mission Islamic Relief independent Muslim NGOs, aiming to alleviate transformation programming for over 10 years and finds itself working in fragile or conflict locations global poverty and suffering – regardless of religion, has made a sustainable impact through programmes around the world. Our Islamic faith and commitment ethnicity or gender. Much of our work over the past to mitigate and prevent conflict, with conflict specific to community-driven development inspired us to 30 years has focused upon eradicating the structural programming in Bosnia & Herzegovina, Pakistan, pose the following questions: and systemic causes of poverty. In addition to our Sudan, and Yemen. Islamic Relief anticipates the  What does it mean to be a Muslim iNGO working anti-poverty work Islamic Relief increasingly con- provision of conflict transformation projects in a in these environments? centrates upon addressing the social and cultural number of other offices over the coming years,  What inspiration and messages are provided for drivers of poverty and suffering, such as conflicts including Mali and Afghanistan. us by Islamic theology and history that can inform Islamic Relief holds a commitment to help Islamic Relief is aiming at moving towards our approach to transforming conflict? vulnerable communities meet the big challenges integrated strategic development plans in its work,  Can this provide a stable foundation to approach in their lives. Islamic Relief advocates for a holistic where development outcomes are understood as transformation? approach to tackling poverty and suffering, and multi-sectoral and include cross-cutting themes, to engage with these issues from the basis of our including working to transform conflict. Through the opportunity offered by the IRW-DFID Islamic faith and values. Our integrated approach Islamic Relief Worldwide can offer training Partnership Programme Agreement (PPA), Islamic to programming provides for the practical needs and consultancy on the use of this toolkit and our Relief commissioned research to investigate the of communities based on the priorities that they approach to transforming conflict. If you would principles and frameworks provided by Islam in the identify themselves. At the same time, we focus like more information on Islamic Relief’s work pursuit of peace and the transformation of conflict. on the sources of conflict and support structures on conflict transformation please contact: The result was the IRW working paper Understanding 1 that enable communities to prevent disputes from Lucy V. Salek an Islamic Framework for Peacebuilding (2013). taking place. Through this research and consultation with our Senior Policy Advisor: operational offices, we found the answer to the last Conflict Transformation & Fragile States question to be a resounding ‘yes’ – it is from this [email protected] basis that this toolkit has been developed. http://policy.islamic-relief.com/ 1 http://policy.islamic-relief.com/portfolio/understanding-an-islamic- framework-for-peacebuilding/ ISLAMIC PERSPECTIVES ON CONFLICT TRANSFORMATION: A TOOLKIT INTRODUCTION | 0 • 4 Preface

This toolkit has been designed to be a practical Conflict transformation and peacebuilding THIS INTRODUCTION resource for Islamic Relief staff working in conflict mechanisms are not owned by any one culture or zones and fragile contexts that takes our Islamic religious tradition; generic peacebuilding approaches, The toolkit is written primarily for the use of Islamic faith as a foundation. As a resource focusing on tools and theories have been developed, tried and Relief field offices, and as such assumes a level of Islamic approaches and principles, Islamic Relief tested across numerous environments. However knowledge regarding Islam and Islamic communities hopes that the toolkit will also be of interest and use many of these arose from secular perspectives, that may not be immediately available to our to other organisations that are working with Muslim which can encourage a ‘one size fits all’ approach. colleagues in other agencies. To facilitate using this communities experiencing conflict and violence. It is important to recognise the significant differences resource, this introduction seeks to provide a basic that exist between contexts, and to contextualise level of information about Islam, some conceptual WHY USE THIS TOOLKIT? such approaches without ignoring or imposing differences relevant to the ‘humanitarian’ sector, cultural biases. along with an introduction to some of the more “While the trainer was making reference to the common cultural dynamics that may be of relevance It is in pursuit of a truly community–driven approach United Nations and international human rights, to work with Muslim communities living with conflict. a participant responded by saying that Islam that this toolkit looks to act as a resource for Muslim addressed Human rights 1400 years ago … and non-Muslim organisations alike. We hope that it This introduction, inevitably, will not provide Another participant stood up and said they will enable readers to engage with conflict dynamics a comprehensive account or understanding of (the trainees) would not believe or trust any in ways that are in tune with the local context, Islamic culture in all Muslim communities. Culture, book or material not related to Islamic concepts.” especially around values and faith. In light of this thus Islamic culture, is neither uniformly distributed Islamic Relief Yemen1 pursuit it is important to also remember that the nor a static entity but is always being constructed Muslim world is not monolithic, the approaches and changing with the experiences and context of The experience of Islamic Relief continually outlined should be considered a starting point society. While this toolkit may be used to enhance emphases the important role Islam plays in the to be amended in relation to the local context. awareness of the religious and cultural differences social and political life of Muslim communities. In that may need to be taken into account by prac- such societies Islamic discourse provides a source titioners, it is also important to be remain aware of legitimacy upon which notions of truth, justice and of differences between communities due to their peace are built. As such, awareness and sensitivity unique contexts. to the Islamic faith of a community can be invaluable in seeking to build their resilience to conflict. 1 Workshops and Sadaah Impact Network Workshop, Islamic Relief Yemen: Citizens Empowerment in Conflict Transformation and Peace Building Program, observation report, December 2011 ISLAMIC PERSPECTIVES ON CONFLICT TRANSFORMATION: A TOOLKIT INTRODUCTION | 0 • 5 The Islamic faith

Islam is currently followed by 23% of world’s Islam places great emphasis on their being only population and is understood to be the world’s One God. The Qur’an, the holy book of Islam, says: fastest growing religion. Islamic tradition derives its legitimacy by drawing on its 1400-year-old history, Say, ‘He is God the One, God the eternal. He begot with rules and customs derived from its holy text no one nor was He begotten. No one is comparable the Qur’an, and the Sunnah which are teachings to Him.’ from the Prophet Mohammed (Peace Be Upon Him Q112:1– 4 – PBUH),1 the latter of which are recorded in hadith. These sources provide the basis for Islamic ethics The Islamic worldview has profound implications and law, informing the actions of the Muslims. for how Muslims conduct themselves, individually and collectively. A believer is reminded that what- The word Islam has the meaning ‘submission to ever they possess using the faculties and abilities the will of God’. It is formed from the same root bestowed by God; not belonging to them, but given as the Arabic word for peace: salam. The word for in trust. peace, silm, can also mean reconciliation or coming to peace with one another. As such, the religion of To be a Muslim, and to behave in an ‘Islamic’ way is Islam teaches that in order to achieve true peace to continually be aware of your relationship with and of the mind and soul, one must submit to, and to strive to connect with God. The implication being reconcile yourself to the will of God. that a believer should always be aware of how they conduct themselves. Muslims are to be conscious Muslims believe that the Prophet Mohammed of how they conduct all their affairs, individually and (PBUH) received revelation sent by God (Allah) that collectively, as at the end they will be accountable continues the message sent to previous Prophets and answerable for whatever they do. and messengers including Adam (PBUH), Noah (PBUH), Abraham (PBUH), Moses (PBUH) and In practical terms, to be a Muslim includes following Jesus (PBUH). the Five Pillars of Islam:

1 Prophets of God are honoured by Muslims with this saying when their name is mentioned. ISLAMIC PERSPECTIVES ON CONFLICT TRANSFORMATION: A TOOLKIT INTRODUCTION | 0 • 6 The Islamic faith

1. To testify that is one God and no other (Allah) The majority, who would become known as SUNNI ISLAM and that Muhammad was Allah’s Messenger the Sunnis, supported Abu Bakr (RA),1 a friend 2. To offer prayers dutifully of the Prophet. Others believed that the Prophet Sunni Islam are the majority sect within Islam, 3. To pay Zakat (obligatory charity) had indicated Ali (RA), his cousin and son-in-law, making up about 90% of adherents worldwide. 4. To perform Hajj (pilgrimage to Mecca) should be his successor. Abu Bakr was appointed The name is due to the importance placed on the 5. To observe fast during the month of Ramadan to lead the community (as Caliph), and although Sunnah, or ‘way of the Prophet’ as guidance for Bukhari later Ali became the fourth Caliphate, this was the behaviour. Within Sunni Islam there are a number beginning of the split within the community. of schools of thought, law (Madhabs), theology and movements. After Ali had died Islamic leadership (based in DIVISIONS WITHIN ISLAM Damascus) decided that the tradition of descend- SHI’A ISLAM (SHI’ISM) ants inheriting leadership should be discontinued. Over time Islam has developed into different The dispute over this decision, and the belief that Shi’as comprise approximately 10% of worldwide theological schools of thought, with the primary the leadership was acting unjustly, lead to the Battle adherents to Islam. Shi’a Islam is the official religion division between ‘sects’ being that between Sunni of Karbala, between the Caliphate under Yazid I and in Iran and have strong communities in a number and Shi’a. Despite these divisions, Muslims share those supporting Hussein Ibn Ali, Ali’s son. In this of other countries including Pakistan, Lebanon, fundamental beliefs and practices such as belief in Battle, Hussein was supported by a small group of Afghanistan and others. Within Shi’a Islam Imams God, the holy status of the Qur’an, that Mohammed relatives, whereas Yazid had the benefit of a larger serve as both religious and political leaders. Such was a Prophet of God, and the practice of five pillars army and military capabilities. In the ensuing battle leaders are human but have infallibility. There are of Islam. Where they differ is on questions of political Hussain was killed and the Caliphate gained victory. a number of groups, for example the Twelvers, who and religious leadership, and interpretations of This split the community between those that were believe that there were 12 ‘rightly guided’ Imams Islamic law. in support of Hussain (Shi’a) and the majority group with direct contact with the divine, the twelfth and represented through the Caliphate (Sunni). Since The split between Sunni and Shi’a dates back to the final imam being hidden (called ‘in occultation’) and then the theological divide has deepened. Sunni death of the Prophet Muhammad (PBUH) in 632 AD. will reappear one day to fulfill divine will. Muslims often consider Shi’as to have deviated Those who had followed him were in disagreement from orthodox Islam, while Shi’as argue that they over who should succeed the Prophet in leading are the true followers because of how they retain 1 Radhiyallahu Anhu (May Allah be pleased with him) – companions the community. leadership from the household of the Prophet of the Prophet Mohammed (PBUH) are honoured by Muslims with this saying when their name is mentioned. Mohammed (PBUH). ISLAMIC PERSPECTIVES ON CONFLICT TRANSFORMATION: A TOOLKIT INTRODUCTION | 0 • 7 The Islamic faith

SUFISM Islam and Islamic governance are centred upon the legal tradition of shari’ah, the legal and moral A further important variant of Islam is Sufism code for Muslims, literally ‘the path’ (i.e. towards (followers being known as Sufis). The word comes God). Shari’ah is derived from the Qur’an, the from suf (wool), which was worn by early ascetics. Sunnah, ijma (concensus of the community), Sufis are most often found in West African and and qiyas (or analogical reasoning). Asian communities, adherents belong to orders Some scholars associate it with Islamic law (ahkām) (congregations) based around the teachings of that regulates worships (‘ibādāt), common practices a master. Sufism places its focus on the spiritual (‘ādāt), dealings (mu’āmalāt) and penal provisions practice of Islam, and there are orders to be found (jināyāt). Other scholars give shari’ah a broader related to both Sunni and Shi’a Islam. Some Islamic scope and consider it synonymous to dīn (religion) scholars consider Sufism to be the name for the and so additionally covering aqīda (doctrine) which inner dimensions of Islam, practiced in relation defines the faith and sets the system of beliefs, and to the typical outward practices of Islam. Others akhlāq (ethics) which deal with matters of morality. consider Sufism to be a deviation from Islam and may oppose it on this basis. The objectives (maqasid) of shari’ah is to preserve and protect the five necessities in human life (darūriyat) namely; life, property/wealth, religion, ISLAMIC LEGAL FRAMEWORK intellect and progeny. Much of the purposes of detailed legal instructions in Islamic law can be traced back to the preservation of one of the Although there is a great deal of ‘legal’ material in five areas. the Qur’an there was not a systematic legal code developed in the time of the Prophet. As a result There are a number of different legal schools within Islamic jurisprudence developed (fiqh) to interpret Islam, and Islamic law cannot be considered a uni- and understand the law of God. form system – it is highly contingent on the context and history of the community. In fact, as long as they do not contradict Islamic teachings, local customs (‘urf) are often considered a source of Islamic law. ISLAMIC PERSPECTIVES ON CONFLICT TRANSFORMATION: A TOOLKIT INTRODUCTION | 0 • 8 Humanitarianism and Islam

The Islamic concept of humanitarianism and SADAQAH Similarly following renewed interest in zakat in the the principles of justice and equality on which twentieth century, a number of Muslim governments it is based have inspired humanitarian practice Sadaqah, is charity which, although highly have reclaimed responsibility for collecting and in the Muslim world for the last 1400 years. In encouraged in the Qur’an, is not obligatory and distributing zakat. However zakat does not constitute Islam, humanitarianism is a very broad concept Muslims are free to perform as and when they choose. a public tax as it did in early Islam. that encompasses traditional forms of charity, One of the most influential and most documented with which modern humanitarian aid is more often forms of sadaqah is a charitable endowment known associated, and also more holistic interactions as waqf. Since the practice was initiated by the NEUTRALITY, EQUALITY AND ISLAM between human beings and indeed all creatures. Prophet, the return from the investment of waqf has been a vital source of funding for a wide range of Within Islam there is a central concept of unity ZAKAT public services and welfare activities such as hospitals, between believers, that all Muslims are a single schools, mosques and public soup kitchens. community, or Ummah. Because of this concept Zakat is the third pillar of Islam and requires Within Muslim communities charity is framed the prospect of taking a ‘neutral’ stance can be pre- Muslims to donate a portion of their wealth every as part of a religious commitment, and so it is not cluded; as the community of believers should remain year to the poor and needy. Zakat collections began likely to provoke feelings or perceptions of inferiority. united, Muslims may feel obliged to support other during the Prophet Muhammad’s (PBUH) time and Secular charity may be less understood and may Muslims in a conflict situation. This means that the have since been treated as a form of tax or alms be viewed with suspicion as the intention behind English term ‘neutrality’ is not easily associated with in Muslim societies to mitigate social injustice and the donation is unclear and may be understood Islamic values. For instance, Arabic does not have inequality. While Muslim states no longer take to have political motivations. a direct translation of ‘neutrality’, the closest being responsibility for the collection of zakat, in many ‘hiyadiya’, which implies non-alignment rather than Muslim countries, the collection of zakat from those Today, Muslims all over the world continue to adhere neutrality. However, this simple division is more com- wishing to pay it is managed through government to the principles of humanitarianism prescribed by plex in real terms, not least because of the internal regulated zakat committees. There are different Islam. Waqf remains a substantial source of charity, divisions mentioned above, and so the concept is categories of recipient for zakat, and there can be so much so that most Muslim majority states now not necessarily one that cannot be appreciated or debates over this including whether the recipients include a Ministry of Awqaf to oversee the manage- used by Muslim communities. Additionally, within can be non-Muslim, and there may be cases where ment of waqf donations. the concept of the Ummah is that of ‘brotherhood’, zakat may be spent on causes that may not usually which implies care for other members and a be considered ‘humanitarian’, such as building fundamental equality between people. religious institutions. ISLAMIC PERSPECTIVES ON CONFLICT TRANSFORMATION: A TOOLKIT INTRODUCTION | 0 • 9 The Muslim context

The professional peacebuilding sector has primarily W. The goals of the Western process are pragmatic, CONFLICT AS A NEGATIVE OR POSITIVE developed out of a secular western context, which trying to achieve a win-to-win scenario that will is not always immediately relevant to communities delete the past and commence a new page In the Islamic tradition, conflict is recognised as a elsewhere. How communities may have very different in history. normal social phenomenon, but a deviation from our cultural approaches to the resolution of disputes AI. The process is continuity-oriented; history is essential nature of goodness. The Qur’an mentions can be seen through comparisons between a typical the source of stability and shapes the future. differences between people as part of God’s plan ‘Western’ approach and those found in many Arab- for humanity (Q49:13), with the preference being to W. Individuals solve their own problems. Islamic traditions: reconcile these differences where they are problem- AI. Family and community are integrated into atic. It is where these disputes lead to aggression Western approaches W this matter. [ ] and hostility that differences are considered in Arab-Islamic tradition AI [ ] W. Look for a structured problem resolution a negative light. W. Underscore the primacy of individual choices (‘separate the person from the problem’) in facilitation of the process. which leads to a formal, written agreement. COMMUNITY ORIENTATION AI. I AI. The process is communally oriented. ssues are prioritised – harmony, solidarity, AND AGENTS OF CHANGE dignity and prestige. Agreements may be more W. The practitioner is a neutral, unaffiliated outsider. informal and unwritten. Islam has a unique vision about social change. It AI. The ‘third party’ has connections to the major agrees with the necessity, unavoidability, irreversibility W. Often feel acting in a professional, rational disputants, as well as good relations with the and universality of change but anchors this on tawhid manner is required, with a logical understanding community (age, experience, status, leadership). (the principle of unity). It sees positive change as an of where our feelings come from. Scenes where W. attempt to forge a closer relationship with God and The responsibility lies with the participants. people are emotional, expressing sadness/ AI. His creation. Such change aims to transform human Agreements are guaranteed by the communal anger, may be considered a scene of chaos. beings spiritually and morally as well as materially leader. AI. Spontaneous and emotional acts of expression so that they can achieve success both in this world W. are considered part of the conflict resolution, A third party mediator relies on guidelines, and the hereafter. experience and legal texts. and parties are expected and welcome to AI. Approaches are based on sacred texts, express their feelings and vent. Societal change must take place at several different religious ideals, history and traditions. levels for it to be transformative. In Islam it is deemed to start with individuals for they are the active agents of change. ISLAMIC PERSPECTIVES ON CONFLICT TRANSFORMATION: A TOOLKIT INTRODUCTION | 0 • 10 The Muslim context

However it also needs to progress to families and Conflict resolution practices often end with a ritual While social norms do typically exclude these communities before it permeates through to the where the whole community are gathered in a public groups from the decision making process, it is society. For individuals, the path for change is two- space and declaring the agreement to all those important to be aware that they are likely to be fold: The first is inner transformation through struggle present; visits between families may be an important marginalised from the decision making process, with the soul. The second is outer transformation part of the process. Such communities will frequently while simultaneously utilising alternative avenues through struggle with the vices and injustices within invoke Islamic values in order to manage negative of influence and communication. society. At all levels, the Qur’an clearly states that emotions, rebuild broken relationships and even to lasting change cannot be imposed from the outside encourage honesty and acceptance of blame. EMPHASIS ON RESTORATIVE JUSTICE but can only come from within. It says: CENTRALITY OF EMOTIONS Retributive justice focuses on God does not change the condition of a people  Wrongdoing and violation of rules. a unless they change what is in themselves. Within many Islamic cultures the role of emotion  On the offender. Q13:11 is different from that seen in a Western context –  Punishment by relevant authorities. it may be more acceptable, and even encouraged,  Asking: Across Islamic cultures there is clear emphasis for parties to discuss and express their feelings. on the community and dispute resolution systems i. What rules/laws have been broken? Dignity and honour often play a strong role in are often based on community involvement and ii. Who did it? such communities. Because of this it is important structures. There is also a tradition of hierarchical iii. What punishment do they deserve? to pay attention to the need for parties to ‘save face’ structures and leadership. – aiming to avoid humiliation and to find ways to Restorative justice focuses on restore the dignity of all parties can be crucial to CENTRALITY OF SOCIAL NORMS  Wrongdoing as violation of people and the formation of an effective resolution. AND ISLAMIC VALUES & RITUALS relationships. Islamic cultures frequently have social norms that  How wrongdoing creates obligations. Rituals play an important role in conflict resolution segregate the sexes, and authority is closely linked  On the victim and the harm caused. processes in Islamic communities. For instance, to age and experience. This can lead to a perception  Active participation by all involved to conflict resolution processes for Somali commun- that women and youth are completely excluded ‘make things right’. ities start with a ritual gathering of the community from the process.  Asking: leaders under a tree. ISLAMIC PERSPECTIVES ON CONFLICT TRANSFORMATION: A TOOLKIT INTRODUCTION | 0 • 11 The Muslim context

i. Who has been hurt? You who believe, fair retribution is prescribed ii. What are their needs? for you in cases of murder … but if the culprit is iii. What obligations now arise? pardoned by his aggrieved brother, this shall be Customary conflict resolution approaches adhered to fairly, and the culprit shall pay what is within Muslim societies focus on wrong-doing due in a good way. This is an alleviation from your as an offence both against the individual and the Lord and an act of mercy. If anyone then exceeds community, and processes typically involve the these limits, grievous suffering awaits him. Fair whole community in participatory mechanisms retribution saves life for you, people of under- along with the offender(s) and victim(s). The focus standing, so that you may guard yourselves on these approaches is to restore a sense of justice against what is wrong. and re-establish order and harmony; they are very Q2:178–9 much restorative approaches to justice. Let harm be requited by an equal harm, though Within Islamic theology, although retributive justice anyone who forgives and puts things right will have is permitted, it is clear that reconciliation and his reward from God Himself– He does not like restorative justice is preferable: those who do wrong. There is no cause to act against anyone who defends himself after being wronged, but there is cause to act against those who oppress people and transgress in the land against all justice– they will have an agonizing torment– though if a person is patient and forgives, this is one of the greatest things. Q42:40–43 ISLAMIC PERSPECTIVES ON CONFLICT TRANSFORMATION: A TOOLKIT INTRODUCTION | 0 • 12 Potential issues

1. By focusing on communal harmony, traditional 7. There is a hesitancy amongst peacebuilding, conflict resolution mechanisms may not focus humanitarian and development agencies to on addressing the root causes of a dispute. engage with religious leaders and faith-based 2. Traditional mechanisms may be practiced in associations. a way that looks to maintain the status quo, which may itself have initiated a dispute. 3. Traditional structures and a focus on ‘saving For more information face’ may perpetuate the marginalisation of various groups such as women and youth.  Mamoun Abuarqub and Isabel Phillips, A Brief History of 4. Some such systems may perpetuate non-Islamic Humanitarianism in the Muslim World, Islamic Relief, 2009 practices, for example marrying young people, - http://policy.islamic-relief.com/ particularly girls, as part of a reconciliation portfolio/a-brief-history-of-humanitarianism-in-the-muslim-world.  Kadayifci-Orellana S.A., Abu-Nimer M. & Mohamed-Saleem A., agreement. Where these are believed to be Understanding an Islamic Framework for Peacebuilding, Islamic sanctioned by Islam, mobilisation for change Relief Worldwide, working paper series No. 2013-02, 2013 - must be done in a sensitive manner. http://policy.islamic-relief.com/portfolio/understanding-an- islamic-framework-for-peacebuilding 5. Traditional conflict resolution approaches often rely on third parties that have social and political power. Although knowledge of the context, customs and Islamic rules and norms are key to their credibility in many Islamic contexts leaders, and at times Imams, do not have the opportunity to study these themes. 6. In most peacebuilding programs participants emphasise the peaceful nature of the Islamic tradition. However, it is challenging to explicitly link these values and moral teachings with concrete solutions relevant to the community’s day-to-day experience. ISLAMIC PERSPECTIVES ON CONFLICT TRANSFORMATION: A TOOLKIT INTRODUCTION | 0 • 13 Glossary

 Allah  Du’a This is different from theQur’an which is believed This is the Arabic word for God. A prayer. to be the word of God which the Prophet con-  Ayah (Ayat pl.)  Fatwa veyed exactly as it was revealed to him. The Arabic meaning of ayah is a miracle and a A legal opinion concerning Islamic Law, not a law.  Hijrah sign. The Qur’an is considered to be a miracle  Fiqh Literally meaning migration, to seek sanctuary itself. Each verse or sentence is called an ayah The meaning of the word fiqh is understanding, or freedom from persecution. The Hijrah refers or a miracle. The plural of ayah is Ayat. comprehension, knowledge, and is the word used to the migration by the Prophet (PBUH) and the  Caliph, Caliphate for jurisprudence in Islam. Fiqh refers to the body Muslim community from Mecca to Medina in (or Khalif, Khalifah, Khulafa, Khalifate) of Islamic law extracted from detailed Islamic order to escape persecution. This journey took An Arabic word literally meaning ‘one who sources. Fiqh deals with the observance of place in the twelfth year of his mission (622 C.E.). replaces someone else who left or died’. In the rituals, morals and social legislation in Islam. This is the beginning of the Muslim calendar. context of Islam the word acquires a narrower There are four prominent schools (madh’hab) Imam meaning: the Muslim Caliph is the successor to of fiqh within Sunni practice and two within  Imam is a religious leader. Any person who Prophet Muhammad’s (PBUH) position as the Shi’a practice. leads a congregational prayer in Islam is called political, military, and administrative leader of the  Ghusl an Imam. A religious leader who also leads his Muslims, or Ummah. Caliphate is the government The full ritual washing of the body with water community in the political affairs might also be of the Muslim state, of which the Caliph is the (ablution) in preparation for prayer. This is a referred to as an Imam, Amir, or Caliph. leader, or head of state. washing further to Wudu, and is required after  Insh’Allah  Da’wah menstruation, sexual relations and other actions. Literally meaning ‘if Allah wills it’. When a Muslim To invite people to follow the Islamic faith. This  Hadith (or ahadith) wishes to plan for the future, when he promises, is the Islamic equivalent to missionary work. Reports on the sayings and the traditions when he makes resolutions, and when he makes This is tempered by the Qur’anic verse that of Prophet Muhammad (PBUH) or what he a pledge, they say insh’Allah in order to make witnessed and approved. Islam has a detailed them with permission and the will of God. There is no compulsion in religion system for the categorisation and authentication  Ka’bah Q2:256 of hadith. Hadith Qudsi are hadiths in which the Believed by Muslims to be the first house of Prophet says that God has said something. In worship built for mankind – built by Adam and  Dirham these hadith the meaning was revealed to the later on reconstructed by Abraham (PBUH) A silver coin, referred to in some hadith. Prophet, but he put them in his own words. and Isma’il (PBUH). Based in the city of Mecca. ISLAMIC PERSPECTIVES ON CONFLICT TRANSFORMATION: A TOOLKIT INTRODUCTION | 0 • 14 Glossary

Muslims turn to face the Ka’bah (Qiblah) when  Quraysh (or Kuraysh)  Sheikh (or Shaikh) they offer their prayers. The black stone is held The Quraysh were the most powerful and The word Sheikh is a title or name used for an inside. Before the Arab tribes fully accepted prominent tribe in Arabia at the time of the elderly person or a religious leader in a community. Islam the Black Stone was the most venerated Prophet (PBUH), and were responsible for the This title is also given to a wise person. amongst a number of pagan idols within the Ka’bah, which then contained a number of idols  Shari’ah Ka’aba. The pagan idols were destroyed by the which were worshiped at the time. The Prophet The Shari’ah is the revealed and the canonical Prophet Mohammed after his return to Mecca and was from among the Quraysh, however when he laws of the religion of Islam. Literally, shari’ah Islam had been accepted by the population there. started to preach Islam the Quraysh persecuted means the way or the path. In Islamic terminology,  Khutbah him and his followers, leading to their migration to some scholars associate it with Islamic law A speech or sermon, usually referring to the Medina. The Quraysh were defeated at the battle (ahkām) that regulates worships (‘ibādāt), common sermon given during the Friday congregational of Badr by the Muslims; the Muslims returned to practices (‘ādāt), dealings (mu’āmalāt) and penal prayers. Mecca and destroyed all the idols in the Ka’bah provisions (jināyāt). Other scholars give sharī’a a  Masjid (or Mosque) in the year 630 C.E. broader scope and consider it a synonymous of A place for worship and prayer in Islam. This can  Radhiyallahu Anhu (RA) dīn (religion) covering, in addition to Islamic law, be a building or even a dedicated room. (may Allah be pleased with him) aqīda (doctrine) which defines the faith and sets  Peace Be Upon Him (PBUH) Companions of the Prophet Mohammed (PBUH) the system of beliefs, and akhlāq (ethics) which Prophets of God are honoured by Muslims with are honoured by Muslims with this saying when deal with matters of morality. this saying when their name is mentioned. These their name is mentioned.  Sunnah letters are abbreviations for the words which are  Sadaqah Sunnah means habit, practice, customary the English equivalent of Salla Allahu ‘Alaihi Wa Charitable acts and payments outside of zakat. procedure, or action sanctioned by Islamic Sallam, hence you may see (SAW) used instead. Although highly encouraged in the Qur’an, these tradition. More specifically it is used to refer to  Qiblah are not obligatory and Muslims are free to the sayings, practices, living habits and example This is the direction that Muslims face when perform as and when they choose. of the Prophet Muhammad (PBUH). The hadith are they are praying, in the direction of the Ka’bah  Sahabah reports on the Sunnah and this constitutes one of in Mecca. Collective name for the people who were the major legal sources of jurisprudence in Islam. companions of the Prophet (PBUH). The Sunnah may confirm what is mentioned in Qur’an, interpret and explain it, specify what is meant by some general verses, limit and restrict the meaning of some verse in it. ISLAMIC PERSPECTIVES ON CONFLICT TRANSFORMATION: A TOOLKIT INTRODUCTION | 0 • 15 Glossary

 Surah  Zakat (or zakah) The Qur’an is composed of 114 chapters, each of which is called a Surah. Take from their wealth so that you might purify  Tasfeer (or Tasfir) and sanctify them. Defined as the science by which theQur’an is Q9:103 understood, its meanings explained, and its rulings derived. The word zakat means ‘purity’ or ‘to purify’. All  Tawhid Muslims who are wealthy enough must perform The concept of monotheism in Islam; that God this charity in order to purify their wealth. Offering is one and unique. zakat is a religious obligation of all Muslims –  Ummah generally, 2.5% of savings – to help the needy. The Ummah refers to the community of Believers  Zimmi (or dhimmi) or Muslims. An historical term referring to non-Muslims  Waqf in an Islamic state. One of the most influential and most documented forms of sadaqah, waqf is a charitable endowment.  Wudhu (of Wudu) Mental preparation and procedure for washing the body (ablution) with water in preparation for prayer. 1. Policy Working in Conflict: A Faith Based Toolkit for Islamic Relief WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 2 Contents

Introduction–3 Islamic principles: a basis for Islamic guidelines on behaviour in conflict–29 conflict transformation programming–14 Why offer this toolkit?–3 For more information–34  Tawhid (unity and oneness)–14 Approach to using this toolkit–4  ‘Adl (justice)–15  Salaam (peace)–16 Principles for non-violent action–35  Fitrah (sacredness and dignity of human life)–16 Islamic Relief strategy: working in contexts Non-violent action in Islam–35  Khilfah (stewardship)–17 of conflict, violence and fragility–5  Rahma (compassion) and Raheem (mercy)–17 Practical tools for non-violent action–36 Islamic Relief policy–6  Afu (forgiveness)–17 For more information–37  Our values–7  Sabr (patience)–18  Working with non-Muslim communities–7 Practical implications of an Islamic approach–18 Policy into practice–8 For more information–21 For more information–8

Standards for principled work When and where should this toolkit be used?–9 in conflict environments–22 Categorising conflict environments–9 Trust–23 For more information–10 Inclusivity and neutrality–24 Integrated Sustainable Development–25 Understanding definitions–11 Resilience and disaster risk reduction–26 For more information–13 Community driven responses–27 For more information–28 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 3 Introduction

 What does it mean to be a Muslim INGO working WHY OFFER THIS TOOLKIT? in these environments?  What inspiration and messages are provided for Islamic Relief’s focus is on working with communities us by Islamic theology and history that can inform to build resilience and reduce risk to future disasters. our approach to transforming conflict? Our founding goal is the alleviation of poverty.  Can this provide a stable foundation to approach Our goals are not motivated by the desire to transformation? spread the Islamic faith, nor to work only with Islamic Relief found the answer to the last question Muslims. However, the values that motivate us are to be a resounding ‘yes’. rooted in Islam. In addition, our identity as an Islamic-based organisation can help us connect with “I did not expect such a positive reaction to and gain the trust of vulnerable Muslim communities. the ‘[Conflict Transformation from an Islamic We want this toolkit to function as a practical Perspective’] workshop. Participants said they resource for staff working in conflict zones and wished Islamic perspectives had been provided fragile contexts, a guide which is inspired by Islamic throughout the peacebuilding training.” faith and practice. It is to be used in tandem with Sheikh Elsadig Labid, Facilitator for Islamic Relief existing guidelines, such as our handbook and our Sudan, Darfur, 2013 ‘Approach to Integrated Sustainable Development’. “Overwhelmingly the project participants found It draws from current knowledge and best practice Islamic teachings helpful and sometimes crucial across the field. to altering peoples’ behavior and attitudes about In general, peacebuilding tools, strategies and the decision to resort to violent conflict. They also materials have arisen from ‘secular’, ‘context-neutral’ encourage compassion and forgiveness. Faith in and attempted ‘universal’ perspectives. This toolkit Islam is deeply rooted in Yemeni culture, although is, however, unlike other available manuals because adequate understanding of teachings about harm- our Islamic faith and commitment to community- ing others and human rights is often insufficient. driven development have each inspired the following questions: WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 4 Introduction

… Several Imams involved in this project have This toolkit does not aim to replace the work now integrated the knowledge gained into their of others that have specific expertise in the areas preaching as well as in resolving conflict.” covered. Rather it aims to approach these questions Final project evaluation report (‘Conflict Transformation from an Islamic perspective and thereby inform the and Peace Building Project’, Sana’a, Sa’da, Lahj and reader of how they might approach programming Aden Governorates, Yemen, August 2009) in conflict-affected areas from that basis. Hence this document aims to act as a starting point, while We hope, insh’Allah, that this toolkit will not only be referring reader to resources and sources available used by Islamic Relief staff, but also by colleagues from other sources and agencies. from other agencies who are working with Muslim The tools included here should be considered as communities towards building lasting peace. facilitating (not as an alternative to) context specific approaches. Readers are actively encouraged to re-design and amend tools and approaches to APPROACH TO USING THIS TOOLKIT reflect the knowledge and experience of their beneficiaries. This toolkit cannot hope to provide the final word on working towards conflict transformation with Islamic communities. This is because it is not possible to comprehensively include all the many tools and approaches available. Creating this resource is only possible through standing on the shoulders of those who have worked before us, and we are indebted to the collective wisdom of the field. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 5 Islamic Relief strategy: working in contexts of conflict, violence and fragility

Muslim majority countries account for about one- … if any saves a life it is as if he saves the lives sixth of the world’s population yet, per capita, these of all mankind. countries have been experiencing approximately Q5:32 double the level of armed conflict compared to ‘non-Muslim’ countries.2 It is currently estimated that by 2015 half of the world’s people surviving on less than $1.25 a day OUR VISION will be found in fragile states.1 “Conflict costs the average developing country Inspired by our Islamic faith and guided by our values roughly 30 years of GDP growth and countries we envisage a caring world where communities are in protracted crisis can fall over 20 percentage empowered, social obligations fulfilled and people points behind in overcoming poverty.” respond as one to the suffering of others. Robert Zoellick, President of the World Bank, 2011 In 2013 Islamic Relief was actively delivering programmes and aid in 16 ‘conflict-risk’ countries. According to the research presented in the 2011 We have seen first-hand how conflict is both a cause World Development report, ‘Conflict Security and and result of poverty, suffering and injustice. Development’, people living in countries affected It is clear to us that development initiatives must by violence are: also look to transform the root causes of conflict and violence. Without this awareness, interventions  2x as likely to be undernourished focused on improving quality of life risk remaining  50% more likely to be impoverished short-term and unsustainable.  3x less likely for their children to attend school

1 ‘Fragile States 2013: Resource flows and trends in a shifting world’, 2012, OECD, DAC International Network on Conflict and Fragility. 2 A study by the Center for Systemic Peace measured these results using ‘summed magnitude scores’ which measure the severity and frequency of conflict (http://www.systemicpeace.org/warlist/warlist. htm). WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 6 Islamic Relief strategy: working in contexts of conflict, violence and fragility

 Humanity: Every individual’s right to live with Conflict transformation can prevent disputes and ISLAMIC RELIEF POLICY dignity. Also the duty of others to try to save violence by tackling their root causes. It complements lives and alleviate suffering. Islamic Relief’s work to enable communities to The future looks set to be characterised by  Impartiality: To act when there is need, without develop their own context specific resilience continuing conflict, whether over resources or discrimination. strategies. To this end a conflict transformation ideology. Hence, as part of our focus on disaster  Neutrality: To act without preference for one approach should begin with supporting the conflict risk reduction, Islamic Relief endeavours to make group or another in conflict. mitigation mechanisms that already exist at resources available to strengthen local community  Independence: To ensure that humanitarian community level. skills in peaceful conflict transformation, mainstream work is autonomous, separate from any other A conflict transformation approach encourages conflict sensitivity into our programmes and to utilise political, economic or military interests. us to consider how we can address the root causes faith teachings and approaches where appropriate. of conflict and violence (including social inequalities This is encapsulated in the principle that and structural violence) as an integrated facet of our interventions should ‘do no harm’. CONFLICT SENSITIVITY projects and programmes. DO NO HARM Conflict sensitivity begins with understanding POLICY the context you are operating in and how your ‘Do no harm’ requires adopting ways to reduce the interventions and context interact. To be conflict It is therefore Islamic Relief policy to ensure that risk of violence and tensions created as a result of sensitive is to act upon this understanding in order our projects and programmes are conflict sensitive. interventions. This requires a commitment to solid to minimise negative impacts and maximise the We also hope to make use of opportunities to analysis of the context, and conflicts in particular. positive impacts on conflict. transform conflict through our interventions. As Islamic Relief works in some of the most Wherever possible, Islamic Relief will try to ensure CONFLICT TRANSFORMATION difficult environments in the world, interventions that our programmes target root causes, and to may risk becoming involved with or exacerbating support and develop, rather than displace, pre- Conflict transformation addresses the wider social the dynamics and factors that are contributing existing processes. and political sources of a conflict and seeks to towards conflict and violence. Islamic Relief abides transform negative root causes into positive change. by the international humanitarian principles of: Conflict transformation focuses on efforts to transform conflict into dialogue or peaceful contact. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 7 Islamic Relief strategy: working in contexts of conflict, violence and fragility

Islamic Relief’s reputation is built upon our ability to Custodianship (Amana) establish local implementation capacity in the most Our values Environmental impact can be reduced if conflict difficult of circumstances. We hope, insh’Allah, that can be transformed. Conflict can also arise around this toolkit will enable us to retain this strength and Excellence (Ihsan) access to resources, and Islamic Relief’s focus on further develop our ability to engage sensitively Islamic Relief is committed to excellence within its conflict transformation via community management and positively with the most vulnerable. programmes. We focus on using methods which and custodianship addresses this. best serve beneficiaries, including interventions OUR APPROACH enabling communities to transform conflict. Working with non-Muslim communities Over recent years Islamic Relief has shifted Sincerity (Ikhlas) its conceptual framework of beliefs, values and Islamic Relief aims for sincerity in tackling causes It is important to emphasise that we do not intend operations from one that is solely inspired by faith and effects of suffering by working to transform to work only with Muslims, or to engage in da’wah values to one that is inspired and guided by them. conflict, even complex causes and those occurring (proselytising for the Islamic faith) through our work. Included in our theory of change is the principle in politically sensitive environments. These tools are equally valid for use with non-Muslim that faith is a powerful change agent, one which communities and we actively encourage readers to is often understated. For people of faith such Social Justice (‘Adl) re-design these appropriately. We do not advocate principles are often considered above all other Addressing the social and cultural dynamics which for a particular school of thought or make judge- influences. The Islamic tradition holds powerful cause inequality and injustice lies at the heart of ments about sectarian differences. Our goal is to potential to positively encourage people to efforts to transform conflict. The fundamental better understand the Islamic values that motivate address competing priorities, to avoid violent principle of our work is to empower the dispossessed. us to alleviate suffering, and how these values unite conflict and to accept compromise. us across our cultural and theological differences. Throughout this toolkit we have highlighted Compassion (Rahma) This toolkit aims to refer to sources across the how lessons from Islamic theology and history Trying to bring together conflicting parties is a spectrum of Islamic thought, to inspire readers to can provide a basis for conflict transformation. compassionate act, through this we can recognise develop understanding of the connections across This inspiration is the foundation for the toolkit. the humanity in us all and move towards reconciliation the Muslim world about how we are encouraged and re-humanisation of opposing parties. to transform conflict towards peace. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 8 Islamic Relief strategy: working in contexts of conflict, violence and fragility

POLICY INTO PRACTICE For more information

This toolkit will support Islamic Relief Offices in their  Kadayifci-Orellana S.A., Abu-Nimer M. & Mohamed-Saleem A. efforts to: (2013) Understanding an Islamic Framework for Peacebuilding, Islamic Relief Worldwide, working paper series, no. 2013–02:  Be in touch with relevant conflict dynamics Birmingham, UK http://policy.islamic-relief.com/portfolio/ understanding-an-islamic-framework-for-peacebuilding/ through proactive and frequently reviewed  Islamic Relief Worldwide Strategy 2010–2015 - http://policy. conflict mapping assessments. islamic-relief.com/portfolio/islamic-relief-global-  Assess projects, programmes and behaviours strategy-2011-2015/  Respond to Conflict, Working With Conflict: Skills and Strategies for conflict sensitivity. for Action - http://www.respond.org/pages/publications.html  Work effectively in conflict environments and  Conflict Sensitivity Consortium with those affected by conflict. - http://www.conflictsensitivity.org/   Further publications are available from the Islamic Relief Policy Develop projects and programmes that integrate website - http://policy.islamic-relief.com/ conflict transformation into their activities and intervention choices.

OUR VALUES NEED TO BE COMMUNICATED – NOT IMPOSED

We are committed to supporting those in need regardless of race, political affiliation, gender or belief, without expecting anything in return. So the way we communicate these values to others is extremely important. These values inspire us to act without imposing our beliefs or approaches upon others. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 9 When and where should this toolkit be used?

This toolkit can potentially play a useful role in any Locations that have emerged from conflict situations, fragile environment and is of particular relevance although stable, may often remain ‘fragile’. A ‘post- to contexts considered at risk of conflict, at either a conflict environment’ requires similar sensitivity local or national level. The tools outlined can usefully to conflict. Where resources are scarce or at risk be applied to any environment where Islamic Relief of disruption from shocks (whether environmental, operates and resources are exchanged, whether at economic or social), then resilience to rising tensions a local or national level. or violence in (or near) the communities we are working with needs consideration. Where state and infrastructure remain weak, injustice and competition CATEGORISING CONFLICT for power can pose significant risk to the security ENVIRONMENTS and development of the poorest. MICRO-LEVEL CONFLICTS FRAGILE ENVIRONMENTS Emergency situations can lead to a risk of conflict “A fragile region or state has weak capacity or violence, particularly where disparate groups to carry out basic governance functions, and are brought together for the first time in stressful lacks the ability to develop mutually constructive situations. Competing groups with a history of relations with society. Fragile states are also more competition or negative relations may be placed vulnerable to internal or external shocks such in proximity to each other, exacerbating the stress as economic crises or natural disasters. More and tension. There may also be traditional conflicts resilient states exhibit the capacity and legitimacy based on resource management (such as between of governing a population and its territory. They nomads and pastoralists). can manage and adapt to changing social needs Aid can cause friction between communities. and expectations, shifts in elite and other political Reasons for this can include: agreements, and growing institutional complexity.  Fragility and resilience should be seen as shifting Provision of aid to one group rather than another points along a spectrum.” can lead to perceptions of injustice. 1 www.oecd.org/dac/ 1 developmentaidtodevelopingcountriesfallsbecauseofglobalrecession. OECD, 2012 htm WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 10 When and where should this toolkit be used?

 Insufficient aid can lead to tensions and In such contexts a risk assessment for activities marginalisation of those who do not benefit will always benefit from a clear context analysis of from assistance. the conflict dynamics. Good planning and taking  Local actors involved in a dispute may be account of the conflict environment means projects responsible for the distribution of aid and favour can plan for the risks posed when violence flares up. their own communities, or co-opt aid to further They can also be proactive in building the networks their position in a dispute. required to operate in insecure contexts. Using the  Host communities may be marginalised by influx tools in this guide will enable identification of key of large numbers of internally displaced people actors and issues where Islamic Relief can actively or refugees, leading to tensions. contribute towards peace and reconciliation insh’Allah. When potential or existing disputes at a local level have been recognised it is easier for staff to plan conflict sensitive interventions in a way that For more information avoids exacerbating these divisions and do no harm. Such assessments frequently demonstrate that  International Crisis Group produce CrisisWatch, a monthly there are simple ways to shape activities in a way update on the most significant situations of conflict or potential that promotes peaceful relations between groups, conflict around the world and can act as an excellent monitor on thereby working towards conflict transformation. whether a country can be considered a ‘conflict’ location. Please note that CrisisWatch does not include micro-level conflicts that will affect operations where there are tensions between local NATIONAL/HOT CONFLICTS community groups - http://www.crisisgroup.org/en/publication- type/crisiswatch.aspx . International Crisis Group also provides more extensive briefings on many of these locations and conflicts Relief or development activities that take place via their website. within a national or active conflict situation are  OECD, Fragile States 2013: Resource Flows and Trends in a inherently at risk of disruption including insecurity, Shifting World - http://www.oecd.org/dac/governance-peace/ access limitations, and political risk. conflictandfragility/docs/FragileStates2013.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 11 Understanding definitions

PEACEBUILDING TERMS SIMPLIFIED CONFLICT AND VIOLENCE: THE BASIC TERMINOLOGY There is often confusion over the terms discussed in the peacebuilding sector – and with good reason! It is easy to consider an act of violence as a conflict. Some of the terms you may encounter seem similar, It is also easy to assume that a conflict is defined by and it is easy to mistake one for another. A simple acts of violence. But this is not quite the case, so it’s way to understand what the term means is to look at important to be clear about the difference between the ‘action’ or verb that is included in the term itself. the terms for programming purposes. PEACE CONFLICT  Conflict  …making  Management Conflict is a relationship between two or more  …keeping  Resolution parties (individuals or groups) who have, or  …building  Mediation believe they have, incompatible goals. Such a  Mitigation situation over one particular issue may be termed  Sensitivity a ‘dispute’ or ‘problem’.  Transformation  Violence Violence consists of actions, words, attitudes, The rest of this section will introduce you to the structures or systems that cause physical, definitions of the above terms, to support staff to psycho-logical, social, economic or environmental comfortably use them in project proposals and damage and/or prevent people from reaching planning. their full human potential. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 12 Understanding definitions

DEFINITION OF IMPORTANT TERMS humanitarian, development or explicit engage-  Peacekeeping ment with conflict dynamics. This also applies, Technical term for military or civilian/non-armed  Conflict transformation where appropriate, to work by local civil society, deployment and presence of forces to contribute Addresses the wider social and political sources government or private sector partners. to stabilisation and prevent/mitigate acts of of a conflict and seeks to transform negative iv. Do not require changing mandates/priorities/ violence. root causes into positive social and political objectives, and do not entail peacebuilding  Conflict management change. Conflict transformation focuses on priorities – conflict transformation and conflict Generic term to cover the handling of conflict. cultural and structural efforts to transform con- sensitivity can be mainstreamed across any The containment of a violent actions or conflict flict into constructive dialogue or situations of project or programme. in progress, as opposed to long-term solutions. peace. It is Islamic Relief policy to focus on the  Conflict resolution transformation of conflict through programming, OTHER TERMS AND THEIR DEFINITIONS Implying resolution of a conflict where the roots of targeting root causes of conflict and violence. the dispute have been addressed and transformed,  Conflict sensitivity, or a  Peacebuilding and a peace process is being implemented. ‘conflict sensitive approach’ The process of building peace before, during Useful term for general public and funders. Also Being conflict sensitive is acting to minimise and after war. Staff should feel free to use ambiguously used for either the process or the negative impacts and maximise positive impacts peacebuilding as an overarching description. The result of moving from conflict towards peace. of intervention within an organisation’s priorities/ sector sometimes uses a hyphen (peace-building).  Conflict mediation objectives (mandate) This involves gaining a sound At Islamic Relief we use ‘peacebuilding’ in line Often used in conjunction with conflict resolution. understanding of the impact of any activities on with the United Nations. Conflict Mediation takes place when a third party the local context.  Peacemaking is involved in negotiations. It can also refer to  Conflict transformationand conflict sensitivity Political and diplomatic measures aiming mediation efforts where a member of one party i. Can be applied to all contexts, regardless of to bring warring parties to agreement and ‘mediates’ between parties. This is not the same the extent of violence, even when tensions have customarily seen as ‘high politics.’ Peacemaking as, but is related to, ‘arbitration’ which is a not recently resulted in visible violence. covers a broad range of processes aiming to specific legal term. ii. Should be applied across all areas of work enable opposing parties to come to agreements  Conflict prevention and perceived as institutional approaches and address core issues. Peacemaking can be Proactive efforts to build peace in order to prevent (not just as tools). carried out by a wide-range of actors so it can violent conflict. Some note that it is violence, iii. Are relevant approaches to all work whether also describe the efforts of civil society to bring not conflict that should be prevented. parties to an agreement. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 13 Understanding definitions

 Conflict mitigation  Conflict intelligence Different from ‘prevention’ and is related to The links and processes between analysis, For more information conflict management (occasionally used inter- planning and design of effective measures changeably). Conflict mitigation is the effort to to address conflict. Sources for definitions include: reduce the impact of conflict or violence, such as  Negative peace  Conflict Sensitivity Consortium blocking the use of violent methods, dealing with A state of peace characterised by an absence http://www.conflictsensitivity.org/.  impunity, reducing access to arms and munitions, of physical, psychological, moral, cultural or Schirch L. (2008), ‘Strategic Peacebuilding: State of the Field’, Peace Prints: South Asian Journal of Peacebuilding, vol. 1, no. 1 or encouraging communication which may settle structural conflict or violence. Such definitions - http://www.crinfo.org/internal-biblio/10012 the dispute and end the violence. of peace are ‘empty’ as the basis for the conflict  Training materials courtesy of Peace Action Training and  Conflict mapping is still present, even though it is not being Research Institute of Romania (PATRIR) - http://www.patrir.ro and the International Peace and Development Training Centre The visual illustration/mapping of conflict issues, enacted. The ‘Cold War’ is an example, the (IP DTC) - http://patrir.ro/en/activitatea-noastra/ipdtc/ dynamics and factors. Visual identification and recipe for conflict was present even though mapping of key conflict components. This can acts of confrontation were absent. include: actors, issues, goals and interests,  Positive peace dynamics, relationships, manifestations, impacts, A state of peace characterised by the presence sources, pillars, etc. This definition is also used of harmony, well-being, shared values such to describe the whole process from mapping as respect, acceptance and kind heartedness. a conflict through analysing the data (conflict Positive peace is seen as an active and a analysis) to applying this analysis to the design foundation for peaceful relations. This is the and review of projects or programmes (conflict aim of conflict transformation interventions. intelligence).  Conflict analysis Analysis of data to identify trends, impact, entry points, and needs. Conflict analysis provides the information for developing intervention strategies. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 14 Islamic principles: a basis for conflict transformation programming

This section is dedicated to the Islamic principles We believe that faith is a powerful agent for change These references to diversity refer to all people underlying the desire to transform conflict. Islamic one which is often under emphasised. When people without distinction. This is reinforced by references Relief has focused on eleven key principles1 to direct have faith, their principles are often supreme guiding within the Qu’r’an advising against disputes of our approach to engaging with communities and motivations. Islamic principles and teachings can a sectarian nature: inspire our activities in such fragile contexts: positively encourage people to address competing priorities, avoid violent conflict and accept The believers are brothers, so make peace  Tawhid (unity and oneness) compromise. between your two brothers and be mindful of God, so that you may be given mercy.  ‘Adl (justice) Q49:10, see also Q6: 159; 21:92–93; 23:52–54  Salaam (peace) Tawhid (unity and oneness) Elsewhere, Qur’anic advocacy for peace and  Fitrah (sacredness and dignity of human life) reconciliation refers to relations between all people, Tawhid (unity and oneness) lies at the heart of  Khilifah (stewardship) not just between Muslims (Q4:114) and there are the Islamic tradition and refers to the state of unity, recorded hadith discouraging conflict on the basis  Rahma (compassion) oneness and uniqueness of God (Allah). Tawhid of tribal partisanship: further encompasses the integration and connected  Raheem (mercy) nature of a diverse humanity as emerging from one “He is not one of us who proclaims the cause of  Afu (forgiveness) Divine source of creation; from this rises the concept tribal partisanship, and he is not of us one who fights in the cause of tribal partisanship, and he  Sabr of the global Muslim community (Ummah): (patience) is not of us one who dies in the cause of tribal  Khayr (goodness) People, we created you all from a single man partisanship.” and a single woman, and made you into races and Tirmidhi & Abu Dawud  Ihsan (excellence) tribes so that you should recognize one another. In God’s eyes, the most honoured of you are the 1 These principles are chosen based on research published in Understanding an Islamic Framework for Peacebuilding - http:// ones most mindful of Him: God is all knowing, policy.islamic-relief.com/portfolio/understanding-an-islamic- all aware. framework-for-peacebuilding/. However they are not exhaustive Q49:13, see also 5:48; 10:19 or restrictive, for example the work by Aroua (Cordoba Foundation, Geneva) includes Islamic principles for conflict transformation that overlap but are not the same as those focused on by Islamic Relief [Aroua- http://cordoue.ch/images/stories/pdf/Books/Q4P.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 15 Islamic principles: a basis for conflict transformation programming

2. That believers should fight, stand or speak out People, be mindful of your Lord, who created you ‘Adl (justice) for justice. from a single soul, and from it created its mate, and from the pair of them spread countless men You who believe, uphold justice and bear witness ‘Adl (justice) is viewed as a founding principle for all and women far and wide; be mindful of God, in to God, even if it is against yourselves, your Islamic law. whose name you make requests of one another. parents, or your close relatives. Whether the Beware of severing the ties of kinship: God is God commands justice, doing good … and He person is rich or poor, God can best take care always watching over you. forbids what is … oppressive of both. Refrain from following your own desire, Q4:1 Q16: 90 see also Q42:15 so that you can act justly – if you distort or neglect justice, God is fully aware of what you do Q4:135, see also 4:114; 4:148; 42:42 Solidarity among Muslims is a central value too, The Qu’ran indicates that God’s purpose in sending reflected in the well-knownhadith : Messengers to us is to bring Justice amongst 3 “Help your brother, whether he is an oppressor or people (Q57:25). References to ‘adl within the Qu’ran . And injunctions to be just in deeds and behaviour. he is an oppressed one.” People asked: “O Allah’s can be loosely divided into three themes: God commands you [people] to return things Apostle! It is all right to help him if he is oppressed, entrusted to you to their rightful owners, and, if but how should we help him if he is an oppressor?” 1. That God will only act with justice. you judge between people, to do so with justice … The Prophet said: “By preventing him from Q4:58, see also: 4:29-30; 4:127; 5:8; 6:151-2; 7:29; oppressing others.” Today each soul will be rewarded for whatever it 16:76; 16:90; 31:15; 38:26; 49:9; 55:9; 72:14 Bukhari has done; no injustice will be done. God is swift in reckoning 1 The Prophet Muhammad (Peace Be Upon Him Q40:17, see also 3:18; 3:25; 3:108; 4:49; 4:124; 6:115; The conception of ‘adl itself is broad and is inclusive

– PBUH) also declared that: 10:4; 10:47; 10:54; 18:49; 21:47; 23:41; 34:26; 39:75; of social and economic justice: “None among you has faith until you desire for 40:31; 40:78; 46:19; 50:29; 51:6; 51:12; 55:7; 60:10; God commands justice, doing good, and your fellow Muslims what he/she desires for 65:2; 72:13 generosity towards relatives and He forbids him/herself.” what is shameful, blameworthy, and oppressive … Bukhari & Muslim Q16:90 see also 4:135; 57:25; 5:8; 2:178

1 Prophets of God are honoured by Muslims with this saying when their name is mentioned. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 16 Islamic principles: a basis for conflict transformation programming

Where the Qur’an discusses the need for active Salaam (peace) conflict it also encourages followers to avoid aggression and stop conflict as soon as there is Salaam (peace), either the word or concept, is a move towards peace (Q2:190–195; 4:91; 8:61–62). referred to in the Qur’an 76 times in positive language, while there are examples to be found where ‘enmity’ is referred to in negative terms (Q5:14; 5:64; 5:82; Fitrah 5:91; 12:100; 60:4). Within the Qur’an ‘enmity’ is to be (sacredness and dignity of human life) perceived as part of the human experience on earth and recognised in accounts of the very beginning of human history – hence in the story of Adam and Fitrah (sacredness and dignity of human life) Eve, God sent them from the Garden to earth with recognises the fundamental goodness of all people the following words: at birth:

God said, ‘get out of the garden as each We create man in the finest state other’s enemy’ (Q95:4 see also 2:30-34, 17:70) Q20:123, see also 2:36 and 7:24 Because of fitrah all human life is sacred and its Striving towards peace is a central tenet of Islam dignity (karama) is to be preserved: Peace or peacefulness is not merely a state of being … We decreed to the Children of Israel that if but is the basis for striving towards God: anyone kills a person – unless in retribution for … God guides to the ways of peace those who murder or spreading corruption in the land – it follow what pleases Him, bringing them from is as if he kills all mankind, while if any saves darkness out into light, by His will, and guiding a life it is as if he saves the lives of all mankind them to a straight path Q5:32 Q5:16 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 17 Islamic principles: a basis for conflict transformation programming

Respect for human dignity is sacred in Islam, so it’s The crucial point is that we are able to change important to remain motivated about preserving the our behaviour Rahma (compassion) and dignity of all conflicting parties: Raheem (mercy) … God does not change the condition of a people We created you, We gave you shape, and then [for the worse] unless they change what is in Rahma (compassion) and raheem (mercy) are We said to the angels, ‘Bow down before Adam,’ themselves … central tenets of Islam, with all but one Surah of and they did. But not Iblis: he was not one of Q13:11 the Qur’an beginning with: “In the name of Allah, those who bowed down the most compassionate, the most merciful”. Both Q7:11 Excellence or ihsan is related to khayr, it focuses on are fundamental to building post-conflict peace. words and deeds. Ihsan is a broad concept covering The Qu’ran highlights the qualities of mercy and Alongside human sacredness and dignity comes acting sincerely (ikhlas), correctly, tastefully and in an compassion to each other (Q48:29) and all creatures the core Islamic value of equality, not only amongst untainted or ‘pure’ manner. (Q17:18). Supporting hadith echo this: “Those people Muslims but between all people: who show no mercy will receive no mercy from “All mankind is from Adam and Eve, an Arab has Allah” (Muslim, Al-Fada’il (Excellent Qualities of no superiority over a non-Arab nor a non-Arab Khilfah (stewardship) the Prophet and His Companions); 66). has any superiority over an Arab; also a white has no superiority over black nor a black has The concepts of Khayr and Ihsan are closely tied to any superiority over white except by piety the Islamic principle that humans were made ‘vice- Afu (forgiveness) (taqwa) and good action.” regents’ and custodians of the earth (Q2:30; 33:72; The Last Sermon (Khutbah) 24:55) which is held in ‘trust’ (amana). So we are Afu (forgiveness) is linked to Rahma and Raheem. of Prophet Muhammad (PBUH) responsible for its care, wellbeing and order. The A continuous Qur’anic theme is that forgiveness Qur’an repeatedly enjoins followers to righteousness While humans are essentially good, we exhibit and reconciliation are better than recompense in their actions and in their relations with others. negative traits such as, arrogance, greed, or being or retribution: unappreciative (e.g. Q14:34; 17:11; 18:54; 22:66; 33:72; 43:15; 100:6). These are seen as deviations from our essential nature. Khayr (good) is referred to in the Qur’an as the human capacity for both good and bad deeds. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 18 Islamic principles: a basis for conflict transformation programming

This almost erupted into a blood feud, but when Let harm be requited by an equal harm, though So [Prophet] be steadfast: your steadfastness Muhammad was asked to mediate, he placed the anyone who forgives and puts things right will have comes only from God. Do not grieve over them; Black Stone upon a blanket so each of the tribal his reward from God Himself – He does not like do not be distressed by their scheming, for God leaders could carry a corner. those who do wrong is with those who are mindful of Him and who This example not only demonstrates the Q42:40 do good. preference for peaceful resolution of disputes, Q16:127–128 but also shows how mediation by a trusted third The Prophet Mohammed (PBUH) himself forgave party can be both necessary and desirable. all those who had persecuted the nascent Muslim Patience does not mean passivity. Patience community; when he returned to Mecca he recited complements the call to stand against oppression from the Qur’an: and plays an important role. For example it can PRACTICAL IMPLICATIONS OF prevent escalation when relations between groups There is no censure from me today on you (for what are unequal or tense. AN ISLAMIC APPROACH has happened is done with), may God, who is the The lives of the Prophets in the Qur’an (also  Maqasid Al-Shari’ah greatest amongst forgivers, forgive you in the Torah and Old Testament) show how mercy, Q12:92 compassion and forgiveness can transform conflict  Shura (consultation) into peaceful relations. The brothers of Prophet  Binding to contracts and oaths Joseph (PBUH) plotted to leave him to his death in a well (Surat Yusuf Q12) but Joseph chose not to  Understanding variety and forms of conflict Sabr (patience) take revenge when he has the chance, he instead  Individual responsibility treats his brothers with respect and forgives them Sabr (patience) is the direct focus of about 200 (Q12:92).  Rahma (compassion) verses in the Qur’an, all of which advocate patience, The life of the Prophet Mohammed also reveals in their religion (Q3:200), and in the face of adversity: the benefits of mediation and transforming conflict peacefully. When repairs to the Ka’aba were needed, 1 The Ka’aba is a site for worship in Mecca and now the focal point an argument arose over who would have the honour for Muslim worship, the black stone is held inside. At the time of the 1 story recounted here (before the Arab tribes fully accepted Islam) of moving the Black Stone. the Black Stone was the most venerated amongst a number of pagan idols within the Ka’aba. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 19 Islamic principles: a basis for conflict transformation programming

FOCUS ON THE SHARI’AH OBJECTIVES Through these means programme design can examine the potential implications of any  Maqasid Al-Shari’ah and Maslaha intervention on the five areas of themaqasid. To In Islam, the basic goal of development is to create Faith be conflict sensitive is to analyse the potential for an environment that enables people to enjoy spiritual, benefit and harm (maslaha). In addition, in order moral and socio-economic well-being in this world to ensure that interventions or programmes are and success in the Hereafter (what is often referred providing public benefit and avoiding harm it is to as falah). Shari’ah, or the ‘path of God’, refers to Wealth crucial that they are attuned and relevant to the HUMAN Life the moral code or religious law which, if followed, local context. DIGNITY Muslims believe can lead to this success.  Working from the basis of shura (consultation) “From our exploration of the shari’a, we have concluded that it was only set up to serve the References to shura or consultation in the Qu’ran interests of man… in this life and the hereafter” indicate that its utility is not restricted to political Abu Ishaq Shatibi, The Congruencies of the Sources Posterity Intellect issues: of the Divine Law … If, by mutual consent and consultation, the Some scholars of the objectives of Islamic ethics couple wish to wean [the child], they will not and law, Maqasid al-Shari’ah, see there to be five Five crucial dimensions of human development be blamed … crucial dimensions of human development, the Q2:233 promotion and safeguarding of which form the Maslaha is a juristic device in Islamic legal theory objectives or intent of the Shari’ah. These are: faith defined as seeking benefit and reducing harm, This verse encourages that both parents make (deen), life (nafs), the intellect ‘aql), posterity (future through which you strive towards the objectives a mutual decision about weaning and indicates generations, nasl) and wealth (maal). Islamic Relief of the shari’ah. the principle of shura in family matters. In verses adopts the Maqasid as an Islamic framework for To integrate this approach into conflict 42:36–38 of the Qur’an shura is indicated as a development. transformation programming, effective planning, praiseworthy approach to all affairs: conflict analysis and preparation needs to take happen, and focus must be given on the impact on conflict on all of these five areas of life, rather than an emphasis on physical security. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 20 Islamic principles: a basis for conflict transformation programming

It is on this basis that an Islamic approach to trans-  Understanding the variety of forms … Far better and more lasting is what God will give forming conflict must be based on participatory of violence and conflict to those who believe and trust in their Lord; who approaches and related to community driven Islam has broad definitions of injustice, ‘violence’ shun great sins and gross indecencies; who forgive development. and oppression. For example the harmful effects when they are angry; respond to their Lord; keep of harsh words, hence the many directives within up the prayer; conduct their affairs by mutual  Binding nature of contracts and oaths the Qur’an to speak kindly (Q2:83) with justice consultation … The observance of treaties and oaths is important to (Q6:152), graciously (Q17:23), fairly (Q17:28), politely Q42:36–38 conflict transformation programming, it is a religious (Q17:53) and gently (Q20:44). Conflict transformation duty based on the Qur’anic verse: based on Islamic principles should not overlook the The third example advises the Prophet (PBUH) breadth of ways in which people engage in harmful directly on how mercy, forgiveness and mutual Fulfil any pledge you make in God’s name and or oppressive behaviour towards each other. consultation can win over people: do not break oaths after you have sworn them, for you have made God your surety: God knows  Individual responsibility By an act of mercy from God, you [Prophet] were everything you do gentle in your dealings with them – had you been Q16: 91 Whoever has done a good deed will have it repaid harsh, or hard-hearted, they would have dispersed ten times to his credit, but whoever has done a and left you – so pardon them and ask forgiveness This is supported by the actions of the Prophet bad deed will be repaid only with its equivalent for them. Consult with them about matters, then, Muhammed; after signing the Treaty of Hudaibiya. – they will not be wronged when you have decided on a course of action, put Even though some considered the terms to be Q6:160 your trust in God … disadvantageous to the Muslim community, it Q3:159 was closely adhered to. One of the foundations To whoever, male or female, does good deeds of transforming conflict through Islamic principles and has faith, We shall give a good life and reward The context for this verse indicates how applicable is the importance of abiding by agreements, even them according to the best of their actions. shura is for all affected parties, not just fellow if they are perhaps to your disadvantage. Q16:97 Muslims. It is clear that conflict transformation programmes based on Islamic principles should be founded on the mutual consent and consultation with all affected parties. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 21 Islamic principles: a basis for conflict transformation programming

Islam puts emphasis on doing good deeds with sincerity to God; it gives Muslims free choice and For more information the real test of faith is in action. The choices an individual makes are his or her own responsibility,  Abbas Aroua, The Quest for Peace in the Islamic Tradition, Cordoba an individual cannot be held responsible for the Foundation, Geneva - http://cordoue.ch/images/stories/pdf/Books/ Q4P.p d f actions of others, nor should a community be  Kadayifci-Orellana, Abu-Nimer & Mohamed-Saleem, Understanding forcibly held collectively responsible for the an Islamic Framework for Peacebuilding, Islamic Relief Worldwide, actions of an individual: working paper series, no. 2013–02, 2013 - http://policy.islamic-relief. com/portfolio/understanding-an-islamic-framework-for- “Every person makes mistakes. The most blessed peacebuilding  Martin Lings, Muhammad: His Life Based on the Earliest Sources, of those who make errors is he who repents.” 1984 - www.icorlando.org/pdfs/muhammad_martin_Lings.pdf Tirmidhi  Tariq Ramadan, The Messenger: The Meanings of the Life of Muhammad, 2008. An Islamic approach to conflict transformation recognises the importance of rehabilitation and behavioural change, for example through projects that support DDR (Disarmament, Demobilisation and Reintegration) and reconciliation efforts. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 22 Standards for principled work in conflict environments

This section offers guidance for staff on the basic • Build and • Resilience • Community • Inclusivity • Integrated standards for effective, sustainable activities in a • maintain • and disaster • driven • and • sustainable conflict or fragile environment. These standards are trust • risk reduction impact neutrality • development built on Islamic Relief’s approach inspired by Islamic principles and values, outlined in previous sections. • Perform competently • Awareness during • Manage expectations • Maintain a focus • Social sustainability • Establish consistency assessments on the (eg. when selecting a on the needs of • Environmental They give food to the poor, the orphan, and the and predictability impacts, risks, and community to work with) beneficiaries from sustainability captive, though they love it themselves, saying, • Communicate responses to disasters • Work with the same all sides of a dispute • Economic ‘We feed you for the sake of God alone: We seek accurately and • Build partnerships people over a period to enable staff to sustainability neither recompense nor thanks from you’ transparently • Build the advocacy of time maintain focus on • Technical Q76:8–9 • Share and and leadership • Consider prioritising neutrality sustainability delegate control capacity engagements with • Sharing of information • Refer to Islamic There are cross-cutting themes across the working • Show concern • Work directly with community members equally Relief’s ‘Integrated activities in difficult and dangerous situations. These for others those affected • Include leading actors • Consider neutrality Sustainable can make the difference between a ‘good enough’ • Establish common • Encourage early in the process when making staffing Development intervention and one with long term impact. name and identity accountability • Take care when choices Approach’ • Capitalize on identifying participants • Visible inclusivity co-location (identify local leaders) (transparency of • Create joint projects • Remember that every purpose and decisions and goals community is different to all parties) • Promote shared values • Start with quick wins as a first step • Look out for and utilise opportunities • Be aware of complexity • Utilise Islamic Relief’s ‘Participatory Rural Assessment Guide’ WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 23 Standards for principled work in conflict environments

One of the women said, ‘Father, hire him: a strong,  Share and delegate control TRUST trustworthy man is the best to hire.’ Trust often needs to be given for it to be returned. Q:24–26 There is symbolic value in soliciting input and “Anas tells us that whenever Allah’s Messenger sharing control of decision-making with others. gave a sermon, he invariably repeated this Trust is at the heart of successful interventions Likewise, when such control is kept away from sentence: ‘The man has no faith who cannot or change in a conflict environments, and is key interested parties, or they are made to feel that keep trust and the man who does not respect to Islamic Relief’s success. We can serve better you do not trust or respect them they may be his promises has no religion’.” when we have earned trust and can maintain it. more likely to act out against this with behaviours Ahmed A shared faith can inspire this trust. However that reinforce poor relationships. shared faith may not be enough in a tense situation  Show concern for others Before attaining Prophethood, Muhammed (PBUH) when there’s a risk that Islamic Relief will become Trust in you will grow when you are sensitive to was known among the people as Al Ameen (The associated with one of the conflicting parties. others’ needs. If you are not, they may assume Trustworthy). Similarly the trustworthiness of Moses This can reduce trust, and restoring trust takes that you are acting in your own self-interest or (PBUH) was observed when he fetched water for the far longer than it does to break it on behalf of a hostile party. flock of the two daughters of the good old man, had helped them, had respected their womanhood, and BEHAVIOURS FOR BUILDING had treated them in a decent and gentlemanly way: PROGRAMMING SUGGESTIONS AND MAINTAINING TRUST He watered their flocks for them, withdrew into  Establish an identity to be used  Perform competently the shade, and prayed, ‘My Lord, I am in dire by all the different groups need of whatever good thing You may send me,’ Your ability to perform will influence how trusted This creates a sense of unity that can strengthen and then one of the two women approached him, you are. trust. Engage in talk and actions that build a  Establish consistency and predictability walking shyly, and said, ‘My father is asking for sense of ‘we’ rather than ‘me’. you: he wants to reward you for watering our Every effort should be made to ensure that our  Think widely in your programme design flocks for us.’ When Moses came to him and told words match actions and we honour pledged Be aware of limitations in cases of entrenched him his story, the old man said, ‘Do not be afraid, commitments. conflict. Facilitating dialogue alone is not enough  Communicate accurately, openly, transparently you are safe now from people who do wrong.’ to rebuild relationships between parties. Consider Clarity about our intentions and motives help build how your activities can build active links between trustworthiness. Ensure you are being monitored people that move the relationships formed for compliance. through dialogue into action. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 24 Standards for principled work in conflict environments

 Capitalise on co-location Maintaining neutrality and inclusivity is crucial to  Sharing of information equally As conflicting parties co-locate, their more enable support for the marginalised and vulnerable; In a conflict situation, information shared with one frequent interaction can help them get to know and we must continue to allocate our resources party is likely to be seen as violating the principles one another better, strengthen their perceived regardless of race, political affiliation, gender or of neutrality and independence by other parties. common identity. It can also reduce distrust belief, without expectation of anything in return. This may endanger staff, or even threaten the by exposing false stereotypes and prejudices. In conflict affected environments this may require entire project.  Create joint products and goals interaction with conflicting parties to negotiate  Consider neutrality when making staffing choices This fosters a feeling of “one-ness” and access to the most vulnerable. Look for candidates who are engaged locally but strengthens shared identity. are independent enough to potentially work with  Promote shared values PROGRAMMING SUGGESTIONS more than one side in a dispute. This will often Model concern by engaging in active listening, be challenging as in most cases any local staff showing a focus on others’ interests and  Neutrality and impartiality are not theoretical, or their families will have been involved in the demonstrating confidence in their abilities. but active concepts situation of tension. Neutrality can be essential to effective human-  Visible inclusivity sends a powerful message itarian action. Neutrality can be considered by Inclusive and participatory approaches to relief INCLUSIVITY AND NEUTRALITY communities, as well as humanitarian organ- interventions or development assistance can isations, as protection against targeted attacks. prevent the disputes which may arise over  However, no humanitarian action “When offering help in conflict areas we will perceptions of unfairness over access to is uniformly principled remain neutral between the warring parties. We development agency resources. Transparency will be independent when taking decisions in the It is not realistic to completely isolate activities with all parties can help. best interests of our beneficiaries.” from partisan politics, advocacy, or expressions Islamic Relief Code of Ethics 2008 of solidarity. Maintaining a focus on the needs of beneficiaries from all sides of a dispute can It is not easy to remain neutral in difficult enable staff to maintain neutrality. environments. This is particularly the case if conflicts are seen as ‘Muslim’ issues or if there is sectarian violence between or within Muslim communities. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 25 Standards for principled work in conflict environments

INTEGRATED SUSTAINABLE DIMENSIONS OF HUMAN DEVELOPMENT DEVELOPMENT The defined objectives of Shari’a and some of the important elements of human development they contain

“As we address underlying causes of poverty • Faith • Life • Intellect • Posterity • Wealth and rights denial, we develop and use approaches • Meaning • Security/ • Foundation • Protection • Essential that ensure our programmes result in lasting and and purpose protection of knowledge of the family for dignity fundamental improvements in the lives of the poor • Spiritual • Humanitarianism • Spiritual • Future • Life blood of and marginalised with whom we work.” realisation • Health development generations the community Islamic Relief Code of Ethics 2008 • Moral and • Sustenance • Capabilities • The environment • Not to be In 1987 the Brundtland Commission defined sustain- ethical values • Shelter and livelihoods hoarded able development as development that “meets the • Law • Self respect • The dominion needs of the present without compromising the • Social solidarity of God • Preparation for • Rights over ability of future generations to meet their own needs.” Faith While the concept originated in relation to the the hereafter our wealth need for environmental sustainability, it is understood • Zakat , giving that to enable development achievements requires in charity sustainability in the social, economic and ecological (purification) Wealth Life • Not sinful spheres. Lack of sustainability in any one of these HUMAN but a test disrupts the development achievements of another. DIGNITY For Islamic Relief sustainability has at least four • Lawful work is main criteria: praiseworthy  Social sustainability  Environmental sustainability Posterity Intellect  Economic sustainability  Technical sustainability WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 26 Standards for principled work in conflict environments

When devising the Islamic Relief 2011–15 strategy, Each dimension contains a set of basic respons- To help build resilience to shocks and crises is to it became clear that that poverty needs to be tackled ibilities and God-given rights that support and re- assist communities to analyse the problems and via programmes which integrate various sectors inforce each other within and between dimensions. risks they face and enable them to suggest their within an overall opportunity-led analysis of what Tackling poverty will involve enacting the Islamic own solutions is really needed. Integrated Sustainable Development obligation of safeguarding these rights and Islamic Relief’s Global Strategy (2011–2015) lists programmes recognise that human development achieving social justice. DRR as one of our key priorities for supporting is a multi-faceted process, rather than an isolated vulnerable communities. Tackling climate change intervention. is one of our four cross cutting strategic priorities. Islam provides a holistic understanding of human RESILIENCE AND Global disasters continue to increase and development anchored on the maqasid or objectives DISASTER RISK REDUCTION significantly impact chronically poor countries. of Shariah. According to this, human development is Cyclones and floods have increased six-fold since the process of maintaining human dignity to achieve the 1950s. As of the year 2000, it was estimated well-being. It covers all facets of life (material, non- that at least 75% of the world’s population lived in We shall certainly test you with fear and hunger, material and spiritual) in a way that ensures the areas at risk from a major disaster. Our staff across and loss of property, loves and crops. But realisation of basic rights including basic needs. the world witness how our work is affected by this. [Prophet], give good news to those who are It is people-centred because it targets people as its Crises can also be man-made. The outbreak steadfast, those who say, when afflicted with a means and end. It recognises the vertical connections of a conflict or sharp drop in economic stability calamity, ‘We belong to God and to Him we shall of human beings with their creator and their horizontal can create situations of dire need. return.’ These will be given blessings and mercy connections with each other and with other creations. The impact of natural disaster and climate from their Lord, and it is they who are rightly The Islamic model (see previous page) recognises change on locations with insecurity and on-going guided. poverty as deprivation in five closely related conflict is a global knowledge gap, but it is emerging Q2:155–157 dimensions; faith (deen), life (nafs), intellect (‘aql), as a key priority. Our knowledge based on years posterity (nasl) and wealth (maal). These are related of work in conflict areas indicates that climate to each other both as ends and means to achieving Disaster Risk Reduction (DRR) strategy is investing change can further exacerbate existing insecurity well-being. They are also related at outcome level in the resilience of a community to diagnose, and indeed have the potential for causing major because each of them is a necessary part of human prevent, withstand and recover from shocks and conflict, for instance through forced migration dignity and as means because of the synergies crises. This includes conflict. and competition for resources. between them. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 27 Standards for principled work in conflict environments

Environmental disasters may increase risks of social  Encourage accountability BENEFITS OF COMMUNITY DRIVEN conflicts in previously conflict-free locations, or Support the most vulnerable to hold governments, APPROACHES IN CONFLICT CONTEXTS1 intensify existing conflicts by increasing competition private sectors and other actors accountable for over already limited natural resources such as the utilisation of adaptation funds and mitigation  Supporting micro-level recovery forests, water, grazing land and fertile land. of climate change. Community driven development is more likely to achieve at a local level, showing real impact PROGRAMMING SUGGESTIONS in the lives of beneficiaries. COMMUNITY DRIVEN RESPONSES  Increasing efficiency  Awareness during assessments Community contribution of resources has great Staying aware of: “Effective relief and lasting rehabilitation can value in areas where resources are scarce and i. The impact climate change is having in a best be achieved where the intended beneficiaries needs are extreme, as in contexts of conflict. conflict environment, and how it can contribute are involved in the design, management and Projects that facilitate communities having to disputes. implementation of the assistance programme. ownership tend to have higher levels of use, ii. The risk of future crises or disasters. We will strive to achieve full community participation better upkeep, and increased longevity. This iii. How conflict situations may prevent effective in our relief and rehabilitation programmes.” is particularly important in war-torn countries responses to environmental changes or Islamic Relief Code of Ethics 2008 where government services might be limited. exacerbate these changes.  Building social cohesion The purpose of a ‘community-based approach’  Building partnerships Inclusive and transparent action can support is to strengthen communities’ capacity to address Supporting capacity building within national the (re)development of social relationships and their own needs. In a conflict environment this can and local government. contribute towards restoring trust. This, in turn, frequently include security. This approach:  Building advocacy and leadership capacity facilitates reconciliation, (re)establishes networks Ensuring the voices of the most vulnerable are  Promotes ways to improve people’s lives and and norms, and establishes the foundation for included in national and local planning. security in line with their needs. positive, sustainable interaction with emerging  Working directly with those affected  Ensures that interventions are accountable to local government and private sectors. The most essential resources to build resilience the communities they serve. are those developed by the most vulnerable, so  Provides early warning of risks by generating 1 Adapted from World Bank Guidance on the Benefits of Using a drawing on the existing capacity is vital. information about concerns and sharing it. CDD Approach in Conflict Environments [http://go.worldbank.org/ CLVW045820]. Community driven development and intervention is appropriate from an Islamic perspective. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 28 Standards for principled work in conflict environments

 Skills development Where development projects are driven and For more information implemented by a community, the skills and institutions developed through the participatory  Islamic Relief policy and guidance on integrated sustainable process can be used to resolve local conflicts. development can be found at - http://policy.islamic-relief.com   Increasing accountability and sustainability Roy J. Lewicki and Edward C. Tomlinson, Trust and Trust Building, Beyond Intractability - http://www.beyondintractability. Community management of, and accountability org/essay/trust-building  for, funds can support new social norms in The Bruntland Commission, Report of the World Commission on Environment and Development: Our Common Future, 1987 transparency, responsibility, and leadership - http://www.un-documents.net/wced-ocf.htm See also: to counter the distrust, corruption, and mis- - http://worldsustainability.pbworks.com/w/page/15443507/ management prevalent in violence-affected areas. Brundtland%20Commission.   Bonding between citizens and the state Antonio Donini, Humanitarianism, Perceptions, Power - http://www.doctorswithoutborders.org/humanitarianism- Community driven development may facilitate perceptions-power  links between a (re)emerging government and International Institute for Educational Planning, Prevention of Conflict and Preparedness for Disaster, 2009 - http://toolkit. the community, particularly where communities ineesite.org/toolkit/INEEcms/uploads/1053/Prevention_of_ find themselves better able to voice their interests Conflict.pdf  in decision-making and allocation of resources. ODI, When disasters and conflicts collide: Improving links between disaster resilience and conflict prevention, 2009 This can be a key facet in restoring peace and - http://www.odi.org.uk/sites/odi.org.uk/files/odi-assets/ security during civil unrest. publications-opinion-files/8228.pdf  Improving empowerment  Islamic Relief, Feeling the Heat: The human cost of poor preparation for disasters, 2012 - http://policy.islamic-relief.com/ Broad inclusiveness in community decision- portfolio/feelingtheheat making often challenges violence-based  Saferworld, Training Pack on ‘Community-Based Approaches behaviour. Cooperative planning and to Security’, 2010 - http://www.saferworld.org.uk/downloads/ pubdocs/2010_08_Training%20pack%20on%20community%20 implementation tend to renew confidence security%20part%203_handouts.pdf in the possibility of (re)building the community.  World Bank Resources: Community Driven Development - http://go.worldbank.org/CLVW045820 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 29 Islamic guidelines on behaviour in conflict

USING THE MAQASID APPROACH 4. The right to intellectual development (‘aql) [Prophet], when your Lord told the angels, ‘I am is important in the context of conflict as putting a successor on earth,’ they said, ‘How can The Maqasid al-Shari‘ah (Objectives of Shari’ah) propaganda can be used to incite hatred You put someone there who will cause damage allow holistic understanding of the rules of war. and violence. and bloodshed, when we celebrate Your praise These Maqasid are protected by myriad sets of 5. The right to wealth (maal) includes the rights and proclaim Your holiness?’ But He said, ‘I know rights promoting and protecting faith (deen), life for individuals to be protected from theft, things you do not.’ (nafs), intellect (‘aql), posterity (nasl), wealth (maal) dispossession, and destruction of their personal Q2:30 and human dignity and honour (ird). These principles property, as well as the freedom to seek the can give us guidelines about conduct during war, bounty of God. In understanding how we can approach conflict actions leading up to conflict and cessation of transformation and peacebuilding from an Islamic conflict: CONCEPT OF WARFARE AND ‘JIHAD’ IN ISLAM perspective, it is as important to understand how 1. The right to hold a faith (deen) means differing Islam and its history provide guidance for how Understanding the Islamic position about which religious views are never a legitimate reason to people should conduct themselves in conflict. circumstances can justify warfare is at the heart either start a conflict, nor target non-combatants, The Qur’an includes consideration of how people of understanding the principles on: are able to live in ‘enmity’ and to ‘shed blood’. In the and places of worship. This can cover different  Islamic understanding, conflict is a natural part of the belief systems including atheism. Conflict can The conduct of war  human story but also a deviation from the potential arise over the protection of the right to worship. The level of violence permitted  of humanity to live in peace and in the service of God. 2. The right to life (nafs) ensures non-combatants’ Against whom violence may be targeted for This section hopes to provide an overview of immunity from violence, and that no life is taken which purposes. unjustly, including animals, trees and crops. This Islamic guidelines in this area, and focuses in on These discussions typically begin with under- can also refer to honour connected with “human Islamic guidelines on behaviour as relevant for standing the concept of ‘jihad’. Jihad does not dignity”, prohibiting torture, rape, enslavement humanitarian workers who are trying to alleviate directly mean “holy war”, but rather “exertion” or and cruel treatment of combatants and non- suffering during conflict situations. It is not intended struggle. The word is mentioned in the Qur’an 35 combatants as a comprehensive guide or final word this subject times and can refer to different types of struggle 3. The right to posterity and the protection of future has been investigated by scholars since the time of – it is used differently depending on the context generations (nasl) includes the protection of the Prophet (PBUH), only a small taste of which can in which it is mentioned in the Qur’an referring children in conflict areas, and potentially women, be replicated here. to both internal and external struggles. also the environment for future generations. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 30 Islamic guidelines on behaviour in conflict

An internal struggle may refer to the efforts to 1. Violence and conflict should be avoided if possible: 3. Following from the above point, Muslims are stay true to faith values, or employing the quality permitted to fight in self-defence, and to defend of patience when one is on the receiving end of But if they incline towards peace, you [Prophet] others who are oppressed: discrimination. External struggles may refer to must also incline towards it and put your trust any outward exertion of effort to prevent or end in God: He is the All Hearing, the All Knowing. Those who have been attacked are permitted to oppression, which can include participation in Q8:61 take up arms because they have been wronged or support for an armed struggle. – God has the power to help them – and those Jihad is distinct from the concept of ‘harb’. … If anyone kills a person – unless in retribution who have been unjustly driven from their homes Harb is a secular war and it can be argued that for murder or spreading corruption in the land – it only for saying, ‘Our Lord is God.’ If God did not it’s prohibited in Islam as the motivation is for the is as if he kills all mankind, while if any saves a life repel some people by means of others, many sole purpose of gaining territory or power (Khadduri it is as if he saves the lives of all mankind. monasteries, churches, synagogues and mosques, 1955:69-71). Jihad, in comparison, has a spiritual Q5:32 where God’s name is much invoked, would have meaning even in its warring form as it is for the been destroyed. God is sure to help those who purpose of establishing God’s sovereignty on But turn away from them and say “Peace!” help His cause – God is strong and mighty. earth. This does not mean converting all people Q43:89 Q22:39–40 by force to Islam. Its focus is on establishing justice in society through enforcing God’s law … do not take the life God has made sacred, Why should you not fight in God’s cause and for and checking transgression. except by right. This is what He commands you those oppressed men, women, and children who to do: perhaps you will use your reason cry out, ‘Lord, rescue us from this town whose THEMATIC PRINCIPLES ON THE USE Q6:151 people are oppressors! By Your grace, give us OF VIOLENCE FROM THE QUR’AN a protector and give us a helper!’? Q4:75 2. Fighting is not to be desired, but oppression is The Qur’an does not require Muslims to be pacifists worse than a conflict to end continual discord. if they are attacked, but it does oblige them to practice restraint, and not exceed the limits of Persecution is worse than killing war or act disproportionately and unjustly: Q2:217 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 31 Islamic guidelines on behaviour in conflict

4. It is prohibited to fight those with whom you have To summarise, Muslims are not obliged to be When the Prophet captured Mecca from the a treaty. This can be argued as extending in our pacifists, but neither are they to act as belligerents Quraysh, he forbade any looting, killing or retaliation. modern day period to the obligations of citizenship and oppressors. Fighting against people on the basis In all of these sources there is emphasis on: which one enters in upon residing within a particular that they are not Muslim is not considered justifiable  Acting honourably nation unless they have acted aggressively. Forcible  Refraining from aggression conversion is never allowed. Overall, Islam urges  Not committing acts of disproportionate violence But as for those who seek refuge with people Muslims to love their fellow humans and to strive  Coming to the aid of the oppressed. with whom you have a treaty, or who come over towards peace. The Prophet (PBUH) hated unjust to you because their hearts shrink from fighting bloodshed. The underlying pillar of the sanctity of NON-COMBATANT IMMUNITY against you or their own people, God could have life and justice informs the Islamic conduct of war. given them power over you, and they would have fought you. So if they withdraw and do not fight Fight in God’s cause against those who fight you, And He does not forbid you to deal kindly and you, and offer you peace, then God gives you no but do not overstep the limits: God does not love justly with anyone who has not fought you for your way against them. those who overstep the limits faith or driven you out of your homes: God loves Q4:90 Q 2:190 the just Q60:8 5. Prisoners of war should be treated well. CONDUCT IN CONFLICT FROM THE SUNNAH The Prophet (PBUH) was very clear on the sacro- Prophet, tell those you have taken captive, ‘If God sanct nature of non-combatants during times of war, knows of any good in your hearts, He will give you The history contained in the Qu’ran, Prophetic to the extent that he lamented the death of a female something better than what has been taken from actions, and actions of the companions clearly non-combatant in this narration: you, and He will forgive you: God is forgiving and lays out how Muslims should conduct themselves “Once, after a battle, the Prophet passed by a merciful’ when they engage in warfare. The Prophet (PBUH) woman who had been slain, whereupon he said, Q8:70 personally conducted many military campaigns, ‘She is not one who would have fought.’ Thereupon, but was a reluctant fighter. All accounts show him he looked at the men and said to one of them, ‘Run They give good to the poor, the orphan, and the as a naturally peaceful man, hesitant to use violence, after Khalid ibn al-Walid and tell him that he must captive preferring to settle disputes through non-violent not slay children, serfs, or women.’” Q76:8 means and eager not to prolong conflict. Abu Dawud WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 32 Islamic guidelines on behaviour in conflict

Before he would dispatch his armies into the The Prophet is also reported as saying: These examples of the way the Prophet Muhammad battlefield, he was reported as saying: “Forbid your army from wreaking havoc for no army (PBUH) and his successors conducted themselves “Go in the name of God. Fight in the way of God wreaks havoc, but that Allah casts fear into their in war demonstrate a strong emphasis on restraint [against] the ones who disbelieve in God. Do not hearts; forbid your army from purloining the booty and respect for all living things, including combatants. act brutally. Do not exceed the proper bounds. for surely no army defrauds but that Allah will have It also emphasises that conflict is not a means of Do not mutilate. Do not kill children or hermits.” them conquered by common foot-soldiers; forbid causing wanton destruction but a way to right wrongs Ibn Kathir, Tafisr, Volume one, pp308–9 your army from fornication, for surely no army in the swiftest and most honourable manner. The fornicates but that Allah brings a plague on them.” maxim of treating others as you wish you be treated, In another report the Prophet said: Reported by Abban ibn Othman and quoted in even in the theatre of war, is the underlying theme “Go in the name of Allah; fight in the path of Allah Al-Mawardi, al-Akham as-Sultaniyyah, p68 of these rules and of this prophetic saying: those who disbelieve; do not commit perfidy and “Allah will show mercy to those who show mercy do not break your pledge; and do not mutilate The Sahaba followed the example of the Prophet. to people. Show mercy to those who are on earth (bodies); and do not kill women and children Abu Bakr al-Siddiq (RA), the first Caliph, instructed – the One who is in Heaven will show mercy to you.” and priests.” his Army to Syria led by Yazid Ibn Abu Sufyan: Jami’at At-Tirmidhi, Vol. 4, Book 1, Hadith 1924 Muslim “I enjoin upon you ten instructions. Remember them: do not embezzle. Do not cheat. Do not This can be seen in the Islamic legal framework When sending out troops to an advancing breach trust. Do not mutilate the dead, nor to slay for the provision of asylum, it can be argued that Byzantium Army: the elderly, women, and children. Do not inundate this goes as far as to be an entitlement of enemy “In avenging the injuries inflicted upon us molest a date-palm nor burn it. Do not cut down a fruit combatants provided they prove their non- not the harmless inmates of domestic seclusion; tree, nor to kill cattle unless they were needed for combatant status. There is consensus among spare the weakness of the female sex; injure not food. Don’t destroy any building. Maybe, you will both classical and modern scholars that Muslims the infants at the breast or those who are ill in pass by people who have secluded themselves are obliged to provide asylum to those who seek it; bed. Refrain from demolishing the houses of the in convents; leave them and do not interfere in this stems from the teaching of the Prophet who unresisting inhabitants; destroy not the means of what they do.” stated that: their subsistence, nor their fruit-trees and touch Ahmad b. al-husayn al-Bayhaqi, al-Sunan al-Kubra, “Muslims are equal in blood; the lowest-ranking not the palm.” (Haider Abad: Matb‘at Dai’ra al-M’arif al-‘Uthmaniyah, among them can give aman and observe aman Muslim 1354), 9: 85; Muhammad b. ‘Ali b. Muhammad al- given by other Muslims …” Shoukani, Nail al-awtir Sharh Muntaqa al-Akhbar, (Cairo: Abu Dawood Matb‘a al-‘Uthmaniyyah al-Misriyyah, 1957), 7: 249.) WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 33 Islamic guidelines on behaviour in conflict

Imam ash-Shaybani states that even if an enemy The Prophet (PBUH) in the 8th year after his If they were given protection they had to fulfil their fighter came seekingaman , he should not be migration to Medina commanded his departing army: obligations arising from that protection. Similarly, forced to return to his state if he fears being killed. “… fight yet do not cheat, do not breach trust, Muslims who are shown no mercy by their enemies To do so would be considered treachery and a do not mutilate, do not kill minors” are forbidden to kill. Violating treaties without grave injustice, and jurists agree Islamic states Imam Shoukani, Nail al-Awtar, Ansar Al-Sunah informing the enemy is prohibited, the other side should continue their protection even if the refugee’s Al-Muhammadiya, Lahore, n.d., Vol. 7, p. 246) must be given due notice. Below is an example by state of origin threatens to wage war should the the Ummayad Caliph Amir Muawiyah (RA): musta’min not be extradited. However an Islamic 1. When instructing an army led by Abd-Al Rahman 1 “The Caliph was preparing his army to attack the State may refuse asylum in cases where the refugee Ibn Awf (RA), Muhammad commander: neighbouring Roman Empire, although the peace is an enemy combatant who has not revoked their “never commit a breach of trust, nor treachery, treaty between the two was still in force. Amr ibn. combatant status. nor mutilate, nor kill any minor or woman. This Anbasah, a companion of the Prophet (PBUH), is the demand of God and the conduct of his considered it treachery to prepare for an attack PERFIDY: THE ACT OF DECEIVING THE ENEMY messenger for your guidance” without giving prior notification to the Romans. He THAT YOU ARE A NON-COMBATANT Abdul Malik Ibn Hisham, Al Sirah Al Nabawyia, eg. therefore hastened to the Caliph shouting, ‘God is Mustafa Al Saqa et al., vol. 2 (Beirut: Dar al-Ma’rifah, great, God is great, we should fulfil the pledge, we Betrayal and breach of trust are condemned within n.d.), 632) should not contravene it!’ The Caliph questioned Islamic International Law, the Sunnah and the him, whereupon he replied that he had heard the Qur’an, especially within a military and international 2. The first Caliph, Abu Bakr (RA) said: Prophet saying that if someone has an agreement relations context. Perfidy is known ashiyanat . “let there be no perfidy, no falsehood in your with another community then there should be no Deception in war is allowed through ruses such treaties with the enemy, be faithful to all things, [unilateral] alteration or change in it till its time as misinformation and surprise attacks, as in proving yourselves upright and nimble and is over.” International Humanitarian Law, but deceiving the maintaining your word and promises truly” enemy through feigning non-hostility is prohibited. Alib Hasan Al Muttaqui, Book of Kanzul’umman, Vol. 4 But if they seek help from you against persecution, The basis for many of these lessons are found it is your duty to assist them, except against in the prophetic and post-prophetic narrations of The Islamic legal authority Muhammad al-Shaybani people with whom you have a treaty the first four Caliphs. considered it perfidy if a group of Muslims entered Q8:72 enemy territory intending to kill, but pretending they 1 Radhiyallahu Anhu (May Allah be pleased with him): companions were representatives of the Caliph or businessmen. of the Prophet Mohammed (PBUH) are honoured by Muslims with this saying when their name is mentioned. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 34 Islamic guidelines on behaviour in conflict

TREATMENT OF PRISONERS OF WAR On the authority of Shihab he said, For more information “Accompanied by a prisoners of wars, Abu Bakr The laws regulating treatment of Prisoners of War once passed by Sohaib while he was sitting in  (POWs) are guided by one hadith in particular, which the mosque, on seeing him, Sohaib said ‘who is Jihad and the Islamic Law of War, The Royal Aal Al-Bayt Institute calls on Muslims to for Islamic Thought, Jordan, 2009. this with you?’ Abu Bakr replied; ‘He is a prisoner  Dr Mohammad Hamidullah, in Muslim Conduct of State, “take heed of the recommendation to treat the of war; I am going to ask the Prophet’s consent Sh. Mohammad Ashraf, Lahore, Pakistan, 1961, p.215.  prisoners fairly” to set him free’. Sohaib said; ‘There seems to be ‘Warfare in the Qur’an’, in HRH Prince Ghazi bin Muhammad, Ibrahim Kalin and Mohammad Hashim Kamali (eds), War and Hadith of Tabariy what could be the effect of a sword in his neck!’ Peace in Islam: The Uses and Abuses of Jihad, Islamic Strategic Studies Centre/Royal Aal al-Bayt Institute for Islamic Thought, The Qur’an speaks of treating captives with “Abu Bakr got angry because of being accused of Amman, 2013, pp.28–56.  compassion, as an act of charity: causing the prisoner some harm and as a result ‘Qur’anic Concepts of the Ethics of War: Challenging the Claims headed to the Prophet (PBUH). On seeing him as of Islamic Aggressiveness’, Cordoba Foundation, occasional paper, series 2, April 2011. The righteous will have a drink mixed with so angry, the Prophet Muhammad said; ‘why are  P.L. Heck, ‘Jihad Revisited’, Journal of Religious Ethics, vol. 32, kafur, a spring for God’s servants, which flows you angry?’ pp.95–128, 2004  abundantly at their wish. They fulfil their vows; Khadduri M., War and Peace in the Law of Islam, The Lawbook “Abu Bakr replied; ‘I passed with my prisoner by Exchange Ltd, 1955. they fear a day of widespread woes; they give  Sohaib, who said when he saw the sign of a sword Khadduri M., The Islamic Concept of Justice, The Johns Hopkins good to the poor, the orphan, and the captive, University Press, Baltimore, 1984. in my prisoner’s neck ‘What is that in his neck?’ thought they love it themselves, saying, ‘We feed Prophet Muhammad asked ‘Mind you didn’t cause you for the sake of God alone: We seek neither him any harm?’ Abu Bakr said ‘I swear by Allah, recompense nor thanks from you’ I didn’t.’ To this Prophet Muhammad (PBUH) said; Q76:5–9 ‘If you had harmed him, you would have disobeyed and displeased Allah and His Messenger.’” There is no tradition of forcing conversion on captives, and rather, many POWs converted to Islam after release due to the benevolent manner in which they were treated in. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 35 Principles for non-violent action

“We promote just and non-violent means for 1. To obey God and the Prophet (PBUH) only and preventing and resolving conflicts at all levels, NON-VIOLENT ACTION IN ISLAM disobey others if necessary. noting that such conflicts contribute to poverty 2. To practice discipline through prayers. and the denial of rights. In particular, we believe “God grants to rifq (gentleness) what he does not 3. To show solidarity and support for the poor sustainable conflict transformation is dependent grant to ‘unf (violence).” through zakat. upon effective co-operation with individuals and Abu Dawood 4. To practice self sacrifice, suffering and patience organisations within conflict-affected societies.” through fasting. In the hadith above, the word rifq has been used Islamic Relief Code of Ethics. 2008 5. To embrace unity and brotherhood through as an antithesis to ‘unf. These terms convey what pilgrimage. DEFINITION OF NON-VIOLENT ACTION is meant by violence and non-violence in present times. In Islam, peacemaking and negotiation PEACEMAKING Non-violent resistance is a civilian-led method used are recommended as the first strategy to resolve to wage conflict through social, psychological, conflicts, as clearly expressed in theQur’anic verse: If two groups of the believers fight, you [believers] economic, and political means without the threat or … but if they incline to peace, you [Prophet] must should try to reconcile them; if one is [clearly] use of violence. It goes beyond the normal also incline towards it, and put your trust in God. oppressing the other, fight the oppressors until institutionalised political methods, such as voting or Q8:61 they submit to God’s command, then make a just lobbying, and extends to hundreds of non-violent and even-handed reconciliation between the two methods through which people demonstrate their of them: God loves those who are even-handed. social power. A commitment to non-violence has the Peacebuilding scholars such as Anand-Satha argue The believers are brothers, so make peace potential to draw in more legitimacy and broad- that Islamic values in both religion and daily practice between your two brothers and be mindful of God, based support for a campaign which increases are compatible with the adoption of non-violent so that you may be given mercy. pressure on those targeted to respond. actions as tools to fight injustice. Anand-Satha argues that the five pillars of Islam reflect core Q49:9–10 values of non-violence: There are many examples of the Prophet exercising conflict resolution by supporting the peacebuilding approaches around mediation and third party intervention to resolve disputes, based on justice. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 36 Principles for non-violent action

During the Meccan period (610–622 C.E.) the BUILDING ALTERNATIVE INSTITUTIONS Prophet’s life was an example of non-violent PRACTICAL TOOLS FOR resistance, reflected in his contemporary teachings NON-VIOLENT ACTION This involves the creation of new social and which reject the use of force in any form, even economic institutions, including parallel governments. self-defence. Teaching from this period highlight There are numerous forms of non-violent action, Essentially, it is opting out of an existing unjust or patience and steadfastness in the face of including: violent system and creating an alternative. oppression. This period of the Prophet’s life has CASE STUDY been cited as a source of nonviolent inspiration. PROTEST Abdul Ghaffar Khan JUSTICE Protest can include speechmaking, picketing, Abdul Ghaffar ‘Badshah’ Khan established the petitions, vigils, street theatre, marches, rallies and world’s first and only known non-violent army in 1929. The Qur’an consistently reminds Muslims of the teach-ins. Each situation is unique and the most It was called the Khudai Khidmatgar, the servants value of justice, and orders believers to actively effective protests are tailored to individual goals. of God and involved more than 100,000 Pashtuns. pursue and apply it. Muslims are also guided to They were dedicated to social reform and ending resist and correct conditions of injustice through NON-COOPERATION British rule in India, they were non-sectarian so non-violent means, regardless of who the when Hindus and Sikhs were attacked, Khidmatgar perpetrator is (Q4:135). This is in line with modern This is a refusal to participate in activities that seem members helped protect their lives and property. approaches to non-violence and advocates for the unjust or violent, it can include refusing to pay taxes Khan also toured villages, speaking about social use of justice systems and processes to tackle and bills, draft resistance, strikes and boycotts. reform and staging dramas about non-violence. oppression where possible. Non-cooperation is about exerting pressure by History cutting relationships and refusing to fulfil certain The British thought Ghaffar Khan’s movement was a roles in order to achieve an important goal. Again, ruse and reacted with ferocity, subjecting Khidmatgar analysis here is important to ensure all risks have members to mass killings and torture and destroyed been accounted for, also the possibility of violent their homes and fields. Khan himself spent 15 years repression. in prison, often in solitary confinement. But these Pashtuns refused to give up their adherence to non- violence. In 1930 the worst incident took place, the British killed at least 200 Khidmatgar members in Peshawar. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF POLICY | 1 • 37 Principles for non-violent action

Islamic inspiration for non-violence CIVIL DISOBEDIENCE Ghaffar Khan is quoted as saying: “There is nothing For more information sur-prising in a Muslim or a Pathan like me This is where people challenge unjust laws or use subscribing to the creed of nonviolence … It is not a the law to challenge injustice within the system,  Abu-Nimer, M. Nonviolence and PeaceBuilding in Islamic Theory new creed. It was followed 1,400 years ago by the it covers sit-ins, occupations and obstruction of and Practice, University Press of Florida, Gainesville, FL, 2003.  Kadayifci-Orellana S.A., Abu-Nimer M. & Mohamed-Saleem A. Prophet all the time when he was in Mecca.” “business as usual” in streets or offices. Sometimes (2013) Understanding an Islamic Framework for Peacebuilding, For Khan, Islam meant muhabbat (love), amal it can involve direct action such as standing in the Islamic Relief Worldwide, working paper series, no. 2013–02: (service), and yakeen (faith). Khan once told Gandhi way of a bulldozer or tank. Birmingham, UK - http://policy.islamic-relief.com/portfolio/ understanding-an-islamic-framework-for-peacebuilding of a discussion he had with a Punjabi Muslim who Civil disobedience requires serious moral and  Irwin, B. & Faison, G., Introduction to Nonviolence Theory and didn’t agree that Islam contained a core of non- strategic preparation. It has had the ability to Strategy, New Society Publishers, 1978.  violence: “I cited chapter and verse from the Qur’an challenge dictatorships if it’s united and well Stephan, M.J. & Chenoweth, E. (2008), ‘Why Civil Resistance Works: The Strategic Logic of Nonviolent Conflict’, International to show the great emphasis that Islam had laid on organised. Security, vol. 33, no. 1, pp. 7–44. peace, which is its coping stone,” Khan said. “I also  Fisher, S. et al, Working with Conflict: Skills & Strategies for showed to him how the greatest figures in Islamic FASTING Action, Zed Books, 2000.  Chaiwat Satha Anand, ‘Core Values for Peacemaking in Islam: history were known more for their forbearance and The Prophet’s Practice as Paradigm’, in Elise Boulding (ed.), self-restraint than for their fierceness. The reply Fasting is a very common way of non-violent resist- Building Peace in the Middle East: Challenges for States and rendered him speechless.” ance and can be a successful means of drawing Civil Society, Lynne Reinner Publishers, Boulder, Colorado, 1993.  Abu-Nimer, M. (2001), ‘A Framework for Nonviolence and Ghaffar’s daughter-in-law, Begum Nasim Wali attention to the gravity of a situation. It is most Peacebuilding in Islam’, Journal of Law and Religion, Khan, says “Badshah Khan told people that Islam commonly associated with protests within prisons. vol. 15, no. 1/2 operates on a simple principle – never hurt anyone by tongue, by gun, or by hand … Not to lie, steal, SPIRITUAL PREPARATION and harm is true Islam.” Spiritual and inwardly reflective practices can be For more information:  http://progressive.org/mag_amitpalabdul adopted in support of non-violent action, either alone  http://en.wikipedia.org/wiki/Khan_Abdul_Ghaffar_Khan or in groups. Prayer and meditation type activities  http://www.mkgandhi.org/associates/Badshah.htm can provide reassurance and express solidarity.  http://www.afghanwiki.com/en/index.php?title=Khan_Abdul_ Ghaffar_Khan 2. The human cost Working in Conflict: A Faith Based Toolkit for Islamic Relief WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 2 Contents

Looking close-up at violence–3 Working with refugees–17 Understanding violence–5 For more information–18 For more information–8 Understanding trauma–19 Vulnerable groups and their needs–9 Post Traumatic Stress Disorder (PTSD)–19 Gender and gender based violence–9 Bereavement and loss–21 For more information–10 For more information–21 Children–11 For more information–14 Sexual violence–22 Support for those in need of additional care–15 For more information–25 For more information–16 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 3 Looking close-up at violence

It’s important to try and understand motivation The Qur’an instructs Muslims to be merciful  Perpetrators of harm for violent behaviour as part of our work towards and compassionate to each other; Jarir reported They generally will feel justified, even when reconciliation and peace. When acts of violence that the Prophet (PBUH) said: “Allah will not show they are of the most serious nature. Actions are witnessed close up, it can be helpful to focus mercy to a person who does not show mercy to are considered explainable, unimportant or in on why people harm others people, even though other people.” (Bukhari). The Qur’an emphasies that accidental. People also rationalise harms they asking these questions is challenging. This section afu (forgiveness) and reconciliation is preferable to have been pressured into committing in the looks at how we currently regard this type of recompense or retribution. service of someone else’s motives, interpreting behaviour and examines our misconceptions, their beliefs to make actions justifiable to drawing on evolving psychological research. Let harm be requited by an equal harm, though themselves and to others. Trying to understand why people hurt others, anyone who forgives and puts things right will have even if you do not accept it is in harmony with his reward from God Himself – He does not like This influences our view of both victims and Islamic values. One of the great early Muslims, those who do wrong. perpetrators. We moralise by taking the victims Hamdun al-Qassar, said “If a friend among your Q42:40 perspective and may dismiss all perpetrators friends errs, make seventy excuses for them. If as sadists and psychopaths. While we do not your hearts are unable to do this, then know that Understanding the motivation for harmful action excuse harmful action, this perspective can block the shortcoming is in your own selves.” is often the first step towards reconciliation and reconciliation or rehabilitation. We can forget that So the Islamic advice is to try and eliminate forgiveness. perpetrators also have fitrah and are entitled to enmity and bad feeling between people. Instead dignity. of holding grudges, we should move towards HUMAN PSYCHOLOGY AND VIOLENCE There are a number of assumptions that we empathy and forgiveness, not excusing bad make around violent behaviour: behaviour, but trying to understand the reasons People who perpetuate violence often assume they  Assumption: Anyone who acts with excessive behind it. This is a move towards recognising human are not doing anything wrong. They find a way to violence is a psychopath. Many people are dignity even if people behave in ways that negate justify their actions. Stephen Pinker calls this the psychopaths and these people are responsible this (see Fitrah, Rahma and Raheem in Section One). ‘Moralization gap’: for most violent acts.  Victims of harm  Reality: Genuine psychopaths are a small Harms experienced, even if small, are viewed as minority. This is positive as it may mean intense, personal, unwarranted, important and aggressors in in conflict situations may of significance. be receptive to rehabilitation. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 4 Looking close-up at violence

 Assumption: People are pushed into situations BEHAVIOURS OF MORAL DISENGAGEMENT  Diffusion of responsibility of violence. “I am just following orders.”  Reality:  Obligation Harmful actions are usually motivated by So, you who believe, be careful when you go to the wish to achieve a particular goal, which means fight in God’s way, and do not say to someone “As this is my job then I have to do it.”  Euphemisms humans can carry out unpleasant actions to bring who offers you a greeting of peace, ‘You are not about desired ends. This fits with the Islamic a believer,’ out of desire for the chance gains of Describing civilian deaths as ‘collateral damage’ to principle on how we are judged on our intentions. this life – God has plenty of gains for you. You avoid directly addressing the effects of the violence.  Assumption: Fighting between people will last yourself were in the same position [once], but Perpetrators rationalise their actions and are usually unless stopped. God was gracious to you, so be careful: God unable to see any wrong in what they have done.  Reality: Fights between individuals (and often is fully aware of what you do. This is particularly difficult when there are groups military action) are rarely long or sustained. Q4:94 acting together and actions are part of a wider conflict with ideological motivations outside that  Assumption: People make rational calculations People may see themselves as moral, then act person’s immediate control. about the impact of initiating or continuing in regrettable ways. Bad behaviour can build slowly, It is also the case, however, that people will relate conflict. each step feeling like a logical development to its their personal desires and immediate experience  Reality: Military historians explain that in conflict perpetrator. These are ways people try to justify with that of a wider conflict – for example where people overestimate their own power and their actions: someone takes advantage of an opportunity to underestimate that of others, so risks are not seize the land of their neighbour during civil conflict. given due weight. This can escalate conflict.  Dehumanising the victim “It was their own fault.”  Assumption: People who commit violence may GENDER DIFFERENCES  Minimising harm inflicted do so because of low self-esteem. “What I did put them out of their misery.”  Reality: Violent leaders have overly high self- Men and women differ in their violent behaviour,  Comparing esteem particularly where it is unearned, and their reactions to it: “Everyone has suffering in life, I will compare according to surveys.  Men (especially young men) tend to be: their feelings to my own suffering.”  Assumption: People can become desensitised  Advantageous comparison  More likely to be over-confident, this can lead to violence. “Although I harmed someone, at least I was not to escalation of conflict.  Reality: For most people, feelings of horror as cruel as others.”  Have stronger association with a group identity. remain over time.  More likely to experience racial prejudice. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 5 Looking close-up at violence

 “Abu Bakr said: ‘Were you angry with me, Less likely to feel empathy if the person suffering  Revenge has previously betrayed them. Apostle of Allah?’  The predatory motivation “The Apostle of Allah replied: ‘An angel came Women tend to be: down from Heaven when you were rejecting what  Dominance  More pacifist, but only in comparison to men. he had said to you. When you took revenge, a devil  In conflict, capable of acting in similar ways to  Sadism came down. I was not going to sit when the devil came down.’” men, but less likely to be taking part.  Ideology  Capable of feeling greater empathy with the Abu Dawud pain of others. Programming implications REVENGE The drive for revenge drive can be addressed: Definition UNDERSTANDING VIOLENCE : A pay back for perceived harm to self  With empathy, if a potential victim is known or group. It does not have to be directly experienced. to the person inciting the desire for revenge. In the Qur’an God refers to the natural propensity Revenge is the driving motive for tribal clashes,  If the person who is inciting the desire for of humans towards enmity, despite the core nature urban riots, terrorist attacks and wars. Some studies revenge is valuable, perhaps there is a business of goodness: have suggested that where people live in contexts relationship or mutual need. of poor governance and limited rule of law they  If the person inciting the desire for revenge [Prophet], when your Lord told the angels, are more likely to engage in vengeful behaviour. has become harmless or is disarmed ‘I am putting a successor on earth,’ they said,  If a genuine apology is offered. Narrated Sa’id ibn al-Musayyab: ‘How can You put someone there who will cause  If the wider system undertakes enactment damage and bloodshed, when we celebrate Your “While the Apostle of Allah (PBUH) was sitting of justice. praise and proclaim Your holiness?’ but He said, with some of his companions, a man reviled ‘I know things you do not.’ Abu Bakr (RA)1 and insulted him. But Abu Bakr Bearing the above in mind, programming can develop: Q2:30 remained silent. He insulted him twice, but Abu Bakr controlled himself. He insulted him thrice and Violence does not have a single psychological root. AbuBakr took revenge on him. Then the Apostle It arises from five possible motivations, one or a of Allah got up when Abu Bakr took revenge. 1 Radiallahu Anhu meaning “may Allah be pleased with him/her” combination of these may be involved. These are: which is used by Muslims referencing companions of the Prophet Mohammed (PBUH). WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 6 Looking close-up at violence

 Communication strategies to discuss shared Ibn ‘Abbas and Anas Ibn Malik (May Allah be DOMINANCE kinship or other relationships. pleased with them) reported: Messenger of Allah  Programmes can form transactional relationships (PBUH) said, “If a son of Adam were to own a Definition: Egotism resulting in violence. This can so parties recognise their mutual need. valley full of gold, he would desire to have two. be exhibited by individuals and groups.  Nothing can fill his mouth except the earth (of the Support for Disarmament, Demobilisation, Abu Huraira (RA), reported that the Prophet of grave). Allah turns with mercy to him who turns Reintegration (DDR) projects. Allah, upon him be peace, said, “Be careful of  to Him in repentance”. Communities can mutually agree support for suspicion, for it is the most mistaken of all speech. Bukhari and Muslim fair governance and justice structures. Do not spy on others, compete among yourselves,  Conciliation gestures, rituals. Society decides Predatory violence is characterised as: envy one another, or despise one another. Rather, where to draw the line. Imperfect justice is be servants of Allah and brothers!”  preferable to none. Defensive and pre-emptive – do it before they Bukhari and Muslim The role of justice in reconciliation do it to you  Seeing victims as vermin, treating them with Violence motivated by the desire for dominance Research shows that if a member of one group moralised disgust. The extreme is hatred that is often found in: mistreats a member of another, and punishment is looks beyond punishment to ending their executed to the approval of the victim’s community,  Gangs, isolated workplaces, closed kinship groups. existence. it is seen as one-on-one crime. But if punishment  Leaders with high levels of self-esteem,  The first strike being seen as necessary and is perceived as unsatisfactory, it is seen as a wider particularly unearned. trivial, but reprisals seen as unprovoked and problem. Hence effective peacekeeping can involve  An individual who has melded a sense of personal devastating, which causes conflict to escalate. appropriate chastening of one side to calm tension. identity with the affiliated group. Programming implications This type of violence can be: THE PREDATORY MOTIVATION Ways must be found to re-humanise the victim  Characterised by perception, so if an audience and connect the morals of both groups together. Definition: Force as a means to an end goal, is present it is more likely that an argument will We also need to be aware that, just as hunters may such as greed, lust, ambition, need. Known as become violent. empathise with their prey, empathy alone will not ‘instrumentalised’ violence.  Influenced by group dynamics, so while prevent violence. community identity can be positive, its darker side is the desire to demonstrate supremacy by domination of another group. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 7 Looking close-up at violence

Programming implications Sadism means one is motivated by enjoyment of IDEOLOGY For youth groups: Rank in a group determines social others’ suffering, it requires removal of restraints worth. So if alternative structures are encouraged, like cultural taboos or fear of punishment, which Definition: A collection of motives weaved into a person may find another group where they are normally stop people acting on violent impulses. dogmatic beliefs and group identity leading to the also esteemed and violence is less likely to escalate. Programming implications justification of violence. An ideology can make sense of chaos or misfortune. It can also flatter its believers Encouraging empathy, sympathy, compassion and SADISM while being vague enough to appear valid even guilt can prevent the dehumanisation of the victim under scrutiny. which leads to sadism. Definition: The joy of hurting another. As discussed previously, there are relatively very All people were originally one single community, “Extreme violent behaviour and torture was not few ‘psychopaths’, so sadists are probably affected but later they differed. If it had not been for a word unheard of during the early period of Islam, and by their experience, even horrified, although they from your Lord, the preordained judgement would was suffered by members of the early community. may have repeated their actions. This is why child already have been passed between them Biographies of the Prophet (PBUH) report that soldiers, for example, are often given drugs to regarding their differences. Bilal ibn Rabah (RA), who was a slave when he desensitise their reactions. Q10:19 accepted Islam, would be tortured by his owner There is always potential for rehabilitation even by being tied to the ground with a large rock if this seems highly unlikely, in line with the Islamic “When it comes to virulent ideologies, morality placed on him in the desert sun, saying he principles of sabr (patience) and ‘afu (forgiveness). may be the disease, but morality is also the cure.” would have to remain there until he either died The potential for rehabilitation relies on the Stephen Pinker or renounced Mohammed. The first martyrs of motivation to reform, as the Qur’an says: Islam were Sumayyah bint Khayyat (RA) followed A factor in obedience is the proximity and behaviour by her husband Yassir Ben Amir (RA), who were God does not change the condition of a people of others. One is more likely to obey if someone tortured by Abu Jahl before he killed them in unless they change what is in themselves close to authority is nearby, or there is a perception anger.” Q13:11 that those around you believe you should. Barbaric Martin Lings Biography of Muhammad behaviour can be triggered when one group has authority over another. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 8 Looking close-up at violence

Fanaticism or extreme views are able to take hold because people have a tendency to ‘run with For more information a crowd’. There are many cases where people endorse a practice or opinion because they This section draws on Stephen Pinker’s excellent review of the state mistakenly believe that everyone else favours it. of research on this area in Chapters 8–10 of his book The Better Angels of Our Nature. This is an evolving field and readers are  Moralising as justification reminded that the research presented here will continue to be updated by new investigations in this field. Research specifically Perpetrators of genocide during World War II cited by Pinker’s and referred to here are: generally felt that they had an obligation to  Stephen Pinker, The Better Angels of our Nature - http://www. perform their responsibilities, and not to let amazon.com/The-Better-Angels-Our-Nature/dp/1455883115 down their brothers in arms. This is how people You can also see Pinker discussing the book here: moralise their obedience to authority, even when - http://www.youtube.com/watch?v=o5X2-i_poNU.  R.F. Baumeister, Evil: Inside Human Violence and Cruelty, 1997. it requires harmful acts they would normally  R.F. Baumeister, A.M. Stillwell, S. Wotman, ‘Victim and refrain from. Perpetrator Accounts of Interpersonal Conflict: Autobiographical  Speaking out Narrative about Anger’, Journal of Personality & Social Psychology, 59, 1990. Some people speak out against the crowd, but  B. Herman, C. Thoni, S. Gachter, ‘Antisocial Punishment Across when these people are scattered it is difficult to Societies’, Science, 318, 2008 - www.sciencemag.org/cgi/ develop a new group identity to challenge the content/full/319/5868/1362/DC1  Stanley Milgram, Obedience to Authority: An Experimental View, existing ideology. This suggests that for an 1974. ideology to develop, group mentality is necessary.

Programming response The spread of harmful ideology can be prevented if people and ideas, move freely and dissenting views are not punished. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 9 Vulnerable groups and their needs

Conflict affects vulnerable groups in different ways. Definition:Gender is the way male and female  Transmission of sexual diseases. The experience of conflict from the point of view social attributes and opportunities are described.  Exacerbation of economic and social of a woman will be different, for example, from the It is hugely influenced by biological differences but disadvantages point of view of a child. We need to be aware of it also refers to the relationship between men and Men and boys are also affected by conflict in varied impacts in conflict situations so that we can women and their roles and status in public and specific ways (see below). use this to more effectively support the most in private. vulnerable and needy. Gender affects how resources are distributed. It GENDER BASED VIOLENCE AGAINST WOMEN We also need to be aware so we can proactively is shaped by ideological, religious, ethnic, economic, look to prevent harm to vulnerable groups and and social determinants. Gender relationships include GBV has increasingly been used as a weapon of encourage resilience to particular risks. learned behaviours that are not innately determined; war during the latter half of the twentieth century. they are subject to change over time and are strongly “If by the will of Allah, the enemy is defeated, GBV which takes place during a war reveals under- subject to the influence of peers and educators. then do not kill the one who runs away nor strike currents of peacetime discrimination. Situations Gender-based violence (GBV) is an umbrella a helpless person nor finish off the wounded nor where existing norms are suspended are likely term referring to any harmful act that is perpetrated inflict harm on women.” to result in GBV increases as cultural, social and against a person’s will and based on socially Ali (RA) institutional brakes are suspended. Location ascribed (gender) differences between males and changes may make women more vulnerable females, which in most settings privilege men. Rates (for example when there is a need to travel long of sexual and other forms of gender-based violence distances alone for firewood or water). GENDER AND are reported to be higher in areas of armed conflict Once the conflict is over, women are at higher risk GENDER BASED VIOLENCE than in non-conflict affected settings. of domestic violence in the home. This risk Sensitivity to gender issues is important when is not often recognised but it has been measured analysing a conflict setting as violence can affect in contexts including Afghanistan, Kosovo and in People, We created you all from a single man men and women in different ways. West Africa. The World Health Organisation (WHO) and a single woman, and made you into races and In a conflict setting, women are significantly documents a phenomenon known as Intimate tribes so that you should recognize one another vulnerable to: Partner Violence (IPV), this is when women suffer Q49:13  Sexual violence physical aggression, psychological abuse and  Rape sexual violence at the hands of their partner.  Unwanted pregnancies WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 10 Vulnerable groups and their needs

INCREASED VULNERABILITY OF WOMEN Some men will find status and power during conflict IN CONFLICT AND POST-CONFLICT but there is also a great pressure to engage in For more information ENVIRONMENTS hyper-masculine or violent behaviour. Men can lose their traditional role after the  Conflict and Health, Sexual and gender-based violence in areas In many families, women are caregivers and conflict. They may be displaced or unable to find of armed conflict: a systematic review of mental health and psychosocial support interventions, 2013 - men are providers. But women tend to be the employment. In the interests of security or justice, http://conflictandhealth.biomedcentral.com/ ones to survive war and need to take on the role punishment or control of young men can occur in articles/10.1186/1752-1505-7-16  of rebuilding communities, although they are not post-conflict settings however this risks reinforcing DFID, A Practical Guide on Community Programming on Violence against Women and Girls, 2012 - http://www.gov.uk/government/ traditionally equipped to do this. Women have cycles of exclusion and alienation and perpetuates uploads/system/uploads/attachment_data/file/67336/how-to- higher rates of illiteracy and less access to violent behaviour. note-vawg-1.pdf  education causing immense challenges to Men also experience post-traumatic stress Euro-Mediterranean Human Rights Network, Violence against Women, Bleeding Wound in the Syrian Conflict, 2013 - http:// rehabilitation of a society. disorder (PTSD) and are much less likely than www.euromedrights.org/eng/wp-content/uploads/2013/11/Doc- Women also have physical vulnerabilities. women to openly express feelings of distress or report-VAW-Syria.pdf  Pregnancy can limit mobility and there are risks despair. In some cultures it is considered ‘un-manly’ Rashida Manjoo & Calleigh McRaith, Gender-Based Violence and Justice in Conflict and Post-Conflict Areas, 2011 - of complications connected with poor sanitation to show emotions in this way. As a result men are http://www.lawschool.cornell.edu/research/ilj/upload/manjoo- and stress. more likely to feel suicidal or to attempt to harm mcraith-final.pdf  themselves. It is also the case that men and boys United Nations, Declaration on the Elimination of Violence against Women, 1993 http://www.un.org/documents/ga/res/48/a48r104. NEEDS OF MEN IN THESE ENVIRONMENTS are unlikely to report or seek help following any sort htm AND PARTICULAR RISKS AFFECTING THEM of sexual abuse.  USAID/CMM, Gender and Conflict Speaker Series – Causes & Consequences of Post-Conflict Violence: Examining Gender Dimensions, 2013 - Men and boys are the primary victims of conflict. https://www.usaid.gov/sites/default/files/documents/1866/ As men are typically perpetrators, they are not GenderandConflictSymposiumReportMarch132013.pdf  considered a vulnerable group although their United States Institute of Peace, Special Report: The Other Side of Gender: Men as Critical Agents for Change, 2013. lives are at disproportionate risk.  World Bank, Key issues on gender and development Men and boys may be victims of brutal - http://www.usip.org/sites/default/files/SR340.pdf  indoctrination during their recruitment. They World bank, Key issues on gender and development may face rejection from their communities due - http://go.worldbank.org/JY9AZO39Z0 to their role in conflict or avoidance of conflict. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 11 Vulnerable groups and their needs

Children are hit heavily in conflict by the following Recruitment CHILDREN factors: Children as young as eight are being forcibly recruited as combatants; drawn into violence that  Disruption of food supplies Islam places great importance on treating children they are too young to resist, with consequences  Family and community disintegration with affection and kindness: they cannot imagine. From an Islamic perspective  Population displacement this puts children in harms way and at risk of death, “With whatever love and kindness you are treating  Destruction of education and health services in contravention to the Qur’anic injunction that to this child, and you will be favoured by the Almighty  Destruction of water and sanitation systems Allah in a far greater degree, as His Kindness kill children is a great sin: overrides the kindness of all his creatures.” Health and nutrition, psychosocial well-being and Do not kill your children for fear of poverty – Bukhari education for children are the priorities for humanitarian assistance in these contexts. We shall provide for them and for you – killing There are numerous stories and ahadith that Awareness of how conflict situations particularly them is a great sin. narrate the kindness and attention that the Prophet affect children is important. Children may be lost, Q17:31 (PBUH) gave to children – from playing with them become orphans, or be abandoned. This can lead to shortening the prayer if he could hear that a child to abuse because the locality is in crisis and laws Child soldiers tend to be from impoverished back- was crying. may not be upheld and there is a perception that grounds or separated from their families. Children “I never saw anyone kinder and more merciful abuse can happen with impunity. from wealthier and more educated families are often with children than the Prophet” left undisturbed or are released if their parents can Narrated by Anas Ibn Maalik CHILDREN AS MEMBERS OF ARMED GROUPS ransom them back. (CHILD SOLDIERS) Some child soldiers are conscripted, some Children are defined as persons under the age of press-ganged or kidnapped, some forced to join 18. If there is doubt about whether a person has The Prophet has said “He is not one of us who armed groups to defend their families. Others are reached 18, they are classified as a child. does not have mercy on our young and does not seized from the streets, schools and orphanages. Armed conflict affects all aspects of child respect our elders” Hunger and poverty may drive parents to offer their development, physical, mental and emotional. Tirmidhi children for service; armies may even pay a child The wounds inflicted by armed conflict on children soldier’s wage directly to the family. Parents may range from physical injury, to GBV and psychosocial encourage their daughters to become soldiers if distress. their marriage prospects are poor. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 12 Vulnerable groups and their needs

Motivation Basic security advice when faced While reintegration projects may focus on livelihood Sometimes, children become soldiers to survive, with child soldiers development and reintegration for boy soldiers, for or to guarantee regular, meals, clothes or medical  Exercise the same respect of armed youth as female child soldiers there might be less focus on the attention. A military unit can be something of a you would an adult. Do not assume that because need for income and more on stability. If programmes refuge, a surrogate family. they are children that they will not harm you or are make this differentiation there needs to be assessment We should not ignore the agency of children less aggressive. on what the differing needs are of boys and girl to themselves – there are numerous cases of voluntary  Do not underestimate the potential background inform different approaches to programming. engagement in armed action from the family or child and experience of a child soldier. to defend a cause or location.  When working with children who have been MINIMUM STANDARDS FOR CHILD PROTECTION involved in conflict at close proximity, do not lose IN HUMANITARIAN ACTION: STANDARD 111 Life as a child soldier sight of their right to ‘be a child’. In addition to participating in fighting, children can  Be aware that the impact of their experience will Children associated with armed forces be used as cooks, porters, messengers and spies. be long-term. or armed groups These roles entail great hardship and risk bringing Girls and boys are protected from recruitment and all children under suspicion. Reports tell of armed Different impacts and needs of male and female use in hostilities by armed forces or armed groups, groups deliberately killing even the youngest child soldiers and are released and provided with effective children on the grounds that they were dangerous. Historically the majority of programmes have integration services. For girls, their participation often involves sexual focused on male child soldiers, meaning that there Preparedness service. was little support for the reintegration of women. 1. As soon as possible review existing information While children of both sexes might start out in Reintegration of female child soldiers can be on the presence of children in armed forces or indirect support functions, it does not take long particularly difficult as their role in a militia may have groups. Include information on community based before they are placed in the heat of the battle, been deeply at odds with the cultural norms of roles disarmament, demobilization or reintegration (DDR). where their inexperience and lack of training leave for women. 2. Work with local leaders, families, communities them particularly vulnerable. Programmes may focus on the impact of sexual and youth organisations to prevent recruitment violence, but fail to address the impact of having and change any norms that are favouring the been in situations of high stress and violence, nor participation of children in armed forces or groups. the alienation from their home community. 1 http://cpwg.net/wp-content/uploads/sites/2/2013/08/CP-Mini- mum-Standards-English-2013.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 13 Vulnerable groups and their needs

3. Ensure broader DDR processes take account 13. Carry out public information campaigns, where Further guidance is available in the ‘Minimum of the specific needs and rights of children. appropriate, on the risks for children associated Standards for Child Protection in Humanitarian 4. Ensure that child protection staff are trained with armed forces or groups, and the risks of Action’1 on: to identify children associated with armed forces family separation.  Advocacy or groups, and the DDR process. 14. Identify and support children who may be  Making the community and families aware 5. Where possible advocate for and support laws, vulnerable to recruitment (e.g. providing realistic  Preventing families from separation and polices or plans (by both state and non-state alternatives). recruitment actors) to end and prevent the recruitment and 15. Focus on providing safe access to schooling  Release use of children in armed groups. This should be for all children and long-term viable livelihood  Identification and verification done when it will not pose a risk for the children opportunities.  Interim care themselves or humanitarian staff. 16. Develop process for trained child protection  Family tracing and reunification 6. Strengthen early warning systems (especially staff to identify and verify children associated  Reintegration community based) to monitor and report incidents with armed forces or groups.  Family preparation of child recruitment, use or disappearances. Look 17. Initiate discussions with appropriate military/ to ensure that systems across multiple levels are political authorities to advocate for the release THE DEED OF COMMITMENT FOR THE linked. of children within their ranks. PROTECTION OF CHILDREN FROM THE 7. Ensure co-ordination of monitoring and reporting 18. Take all boys and girls verified as associated EFFECTS OF ARMED CONFLICT2 groups that exist. with an armed force or group as quickly as possible to a safe civilian location. Response The ‘Deed of Commitment’ is a mechanism that 19. Initiate family tracing processes as soon 1. Promote coordination among those who are allows armed non-state actors to pledge to respect as possible and, building wherever possible working to prevent child recruitment, to release behavioural guidelines relevant to particular areas on existing services, provide interim care – children from armed groups and assisting of humanitarian law. This has been initiated by the including medical or psychosocial services. integration. The key is to ensure that projects organisation Geneva Call. 10. Ensure that a community oriented approach and programmes complement each other. is adopted during reintegration. 2. Work with local leaders to take action to prevent 11. Ensure children who are injured or disabled recruitment. 1 http://cpwg.net/wp-content/uploads/sites/2/2013/08/CP-Mini- receive appropriate medical assistance, care mum-Standards-English-2013.pdf and follow-up. 2 http://www.genevacall.org/how-we-work/deed-of-commitment/ WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 14 Vulnerable groups and their needs

Armed non-state actors cannot become parties  United Nations, Optional Protocol to the Convention on the to international treaties, and consequently, may not For more information Rights of the Child on the involvement of Children in Armed Conflict, 2000 - http://www.ohchr.org/EN/ProfessionalInterest/ feel bound to abide by rules that they have neither put Pages/OPACCRC.aspx forward nor have obligations to adhere to. Sometimes  Child Protection Working Group, Minimum Standards  United Nations, Geneva Conventions, 1949, and Additional they are simply not aware of their obligations under for Child Protection in Humanitarian Action, 2013 - http://cpwg. Protocol I and II to the Geneva Conventions, 1977 net/wp-content/uploads/sites/2/2013/08/CP-Minimum- - http://www.icrc.org/eng/war-and-law/treaties-customary-law/ international humanitarian law. Standards-English-2013.pdf geneva-conventions/ Geneva Call has developed a ‘Deed of Commit-  Geneva Call, Deed of Commitment for the Protection of Children  UNICEF, Child recruitment by armed forces or armed groups from the Effects of Armed Conflict children - http://www. http://www.unicef.org/protection/57929_58007.html ment for the Protection of Children from the Effects  1 genevacall.org/wp-content/uploads/dlm_uploads/2013/12/ United Nations, Integrated Disarmament, Demobilization and of Armed Conflict’. It can be used to negotiate with DoC-Protecting-children-in-armed-conflict.pdf Reintegration Standards (IDDRS) and Operational Guide to the armed non-state actors to facilitate adherence to  International Labour Organisation, Economic reintegration of IDDRS, 2006; and revised chapters 5.20 (Youth) and 5.30 international norms and the protection of children. children formerly associated with armed forces and armed (Children), 2012 - http://www.iddrtg.org/wp-content/ groups, 2011 - http://unesdoc.unesco.org/ uploads/2013/05/Operational-Guide-REV-2010-WEB.pdf By signing the ‘Deed of Commitment’, armed images/0019/001907/190780e.pdf  Office of the Special Representative of the Secretary-General for non-state actors agree, inter alia, to:  International Solutions Group, Child Protection in the Islamic Children and Armed Conflict, Context: Rights, Mechanisms, and Practices in Islamic Law and https://childrenandarmedconflict.un.org/effects-of-conflict/six-grave-  Prohibit the use of children in hostilities Society, working paper series no. 2013-01: Washington, D.C., violations/child-soldiers/  Ensure that children are not recruited into, USA, 2013.  IPEC-ITCILO, ‘How-to’ guide on economic integration of or forcibly associated with, armed forces children formerly associated with armed forces and groups, 2013  Release or disassociate children in safety and http://www.ilo.org/wcmsp5/groups/public/@ed_emp/documents/ security publication/wcms_159089.pdf   Organisation of the Islamic Conference, The Rights of the Child Protect children from the effects of military in Islam, 2004 - http://www.oicun.org/uploads/files/convenion/ operations Rights%20of%20the%20Child%20In%20Islam%20E.pdf   Do their best to provide children with the aid and Unicef, Paris Principles and Guidelines on Children Associated with Armed Forces or Armed Groups, 2007 - http://www.unicef. care they need, in cooperation with specialised org/protection/files/Paris_Principles_EN.pdf child protection agencies  Save the Children, Child Soldiers Care & Protection of Children in Emergencies: A Field Guide, 2001 - http://www.ecdgroup.com/ docs/lib_005191315.pdf  United Nations, Children and Armed Conflict 1 The full text of the Deed and can be found at: - www.childrenandarmedconflict.un.org http://www.genevacall.org/wp-content/uploads/dlm_up-  United Nations, Convention on the Rights of the Child, 1989 loads/2013/12/DoC-Protecting-children-in-armed-conflict.pdf - http://www.ohchr.org/en/professionalinterest/pages/crc.aspx WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 15 Vulnerable groups and their needs

reduction in their quality of life. The elderly are RECOMMENDATIONS FOR SUPPORT SUPPORT FOR THOSE IN NEED particularly susceptible to dehydration which can OF ADDITIONAL CARE occur very rapidly. The Pan American Health Organization Ways suggests a number of ways in which the elderly, THE DISABLED mentally and physically challenged persons can THE ELDERLY be supported in emergency and conflict situations. “Abdullah bin ‘Amr bin Al-‘as (May Allah be pleased He frowned and turned away when the blind man These recommendations include: with them) reported: A man came to the Prophet came to him – for all you know, he might have  Encouraging census identification of the elderly, (PBUH) of Allah and said, ‘I swear allegiance to grown in spirit, or taken note of something useful disabled and those with particular needs. This you for emigration and Jihad, seeking reward from to him. For the self-satisfied one you go out of your means that if an emergency occurs, specific Allah.’ He (PBUH) said, ‘Are either of your parents way – though you are not to be blamed for his lack plans for their evacuation can be put into action. alive?’ He said, ‘Yes, both of them are alive.’ He of spiritual growth – but from the one who has  Listing the carers for the elderly and disabled. (PBUH) then asked, ‘Do you want to seek reward come to you full of eagerness and awe you allow  Building awareness of their needs so that in an from Allah?’ He replied in the affirmative. There- yourself to be distracted. No indeed! This [Qur’an] emergency they are less likely to be abandoned. upon Messenger of Allah (PBUH) said, ‘Go back to is a lesson from which those who wish to be Promoting inter-generational care will assist your parents and keep good company with them’.” taught should learn. with this. Al-Bukhari and Muslim Q80:1–12  Facilitating training for the elderly or disabled to help them cope in an emergency. The elderly are considered to be civilians at risk Physically and mentally disabled people also have  Promote support networks for the elderly and under international law and within Islamic practice, their own needs in a conflict or emergency, due to disabled. and should not participate in hostilities. their particular vulnerabilities or mobility and other  Identify volunteers or organisations who may In situations of conflict they are frequently capacity issues. be willing to help at these times. forgotten and experience particular levels of vulner- People with mental health issues may be less able ability. This is often due to their lack of mobility – to cope with the trauma of a conflict environment, they may be left behind or caught in crossfire. They while people with physical disabilities may be more are also more vulnerable to disease and other health likely to be abandoned. Conflict environments often problems in emergency situations, and the loss of provide an environment of impunity where abuse of those responsible for their care can lead to sharp those with mental or physical disabilities can increase. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 16 Vulnerable groups and their needs

MINORITY GROUPS For more information “The Saheefah, or Constitution of Medina, shows the first article making all inhabitants of  ICRC, Guidelines on care for the Elderly in conflict, 2001 Medina ‘one nation to the exclusion of all others’ - http://www.icrc.org/eng/resources/documents/misc/57jqx9. – which included Muslims, Jews, Christians and htm  [The Pan American Health Organization, Recommendations ‘idolators’ (those who worshipped more than one for the Care of Mentally or Physically Challenged Persons, and god). As such all members of the community were the Elderly in Emergencies, 2007 - http://www.globalaging.org/ protected, including minorities.” armedconflict/countryreports/general/2007/recommendations. htm Madinan Society at the Time of the Prophet,  Akram Diya al-Umari, Madinan Society at the Time of the Akram Diya al-Umari Prophet, International Islamic Publishing House, 1995 - http:// books.google.co.uk/books/about/Mad%C4%ABnan_Society_at_ When a conflict environment involves civil friction the_Time_of_the_Prop.html?id=7is_AQAAIAAJ&redir_esc=y and disorder, minority groups are at risk of reprisals, blame and violence. There have been numerous examples of this across history. It is also important to be aware that in situations of stress, leaders and representatives will feel the need to advocate for their own groups, making them less likely to remember or notice minority groups. Fear may also prevent minority groups from coming forward to draw attention to themselves and ask for help. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 17 Working with refugees

Migration to escape oppression is a noble and THE IMPORTANCE OF OFFERING When the angels take the souls of those who honoured tradition within Islamic history. From PROTECTION TO REFUGEES have wronged themselves, they ask them, ‘What Ibrahim (PBUH) being forced to migrate from circumstances were you in?’ They reply, ‘We were the cruelty of his people (Q21:71), to Musa (PBUH) This is encouraged within the Qur’an. The principle oppressed in this land,’ and the angels say, ‘But being forced to migrate to Midian (Q28: 20-22) and of “aman” (provision of safeguarding or refuge) was God’s earth not spacious enough for you to later with the Israelites to escape persecution. The has been practiced throughout Islamic history. migrate to some other place?’ Prophet Muhammad (PBUH) arranged for the first In Chapter 8, the Qur’an states that Q4:97 Muslims to seek asylum in Abyssinia (615AD), and later he himself sought refuge in Medina from those who hosted [migrants] and gave them refuge There is a rich tradition within Islam about the rights persecution (622AD). and supported them, these are the true believers. of refugees (both Muslim and non-Muslims), and the They have deserved forgiveness and a generous duties owed to them by Islamic states and WHAT IS A REFUGEE IN ISLAM? recompense communities. Q8:74 This section will introduce Islamic approaches to Islamic definitions of a ‘refugee’ are similar to those migration and refugees and will draw from The Right of international conventions i.e. one who flees their The duty of offering asylum is so crucial that, unlike to Asylum between Islamic Shari’ah and International country of origin due to fear of persecution. international conventions, individual citizens also Refugee Law: A Comparative Study by Prof Ahmed However, Islam also adopts a broader definition: have the right to offer asylum to refugees as well 1 Abou-El-Wafa. non-Muslims make seek refuge in Muslim lands in as states. This is according to the hadith that The verse quoted above provides two key insights order to learn about Islam. into the Islamic understanding of refugee rights: “Muslims are equal in blood: the lowest-ranking “Every persecuted or tyrannized person shall among them can give aman and observe zimma 1. Every person suffering oppression has the right have the right to seek refuge and asylum. This given by other Muslims and they are united (and even, duty) to migrate from their land in order right shall be guaranteed for each human being, against others.” to seek safety and asylum elsewhere regardless of race, religion, colour or gender.” Abu Dawud 2. This earth belongs to Allah, not nations or people. Article 9 of the Universal Islamic Declaration on He has decreed that persecuted people have the Human Rights (1981) 2 The only people exempt from receiving asylum, right to seek refuge anywhere in his earth. As according to Islamic teachings are: custodians of the earth, we are obliged to ensure 1 http://www.refworld.org/pdfid/4a549f9f2.pdf that right is met. 2 http://www.alhewar.com/ISLAMDECL.html WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 18 Working with refugees

 Combatants The second caliph, Umar (RA), on his deathbed Unless they have renounced their military enjoined his successors to For more information participation. “… take care of zimmis under the protection of  Non-political criminals Prophet Muhammad PBUH, to honor the covenant  Abou-El-Wafa, Ahmed, The Right to Asylum between Islamic Who have committed grievances or oppression of aman (safeguard) granted to them, to fight in Shari’ah and International Refugee Law: A Comparative Study, 2009 http://www.refworld.org/pdfid/4a549f9f2.pdf in their country of origin. defence of them, and not to overtask them.”  Hayati, Musab, ‘Islam, international law and the protection  Those who have been forbidden asylum of refugees and IDPs’, Forced Migration Review, 2009 according to treaties Current international standards, in practice, if not - http://www.fmreview.org/Human-Rights/hayatli For example, the Treaty of Hudaibiyyah forbade in theory, simply adopt a ‘good enough’ approach the citizens of Medina from offering refuge to to treating refugees. Islamic history, in comparison, Muslims escaping Mecca. gives both Muslim and non-Muslim refugees the same, if not better treatment than nationals. The THE RIGHTS OF REFUGEES IN ISLAM Prisoner of War anecdote below highlights the Islamic emphasis on the good treatment of those 1. To seek refuge in a Muslim land without being in our care: punished “When non-Muslim captives taken in the Battle 2. To have their physical needs met to a high of Badr were brought in, the Prophet Muhammad standard, such as food, drink, clothing, shelter (PBUH) enjoined his companions to take good 3. To receive care and assistance from their hosts care of them. One captive, Abu-Azeez, who was 4. To remain with their families or be reunited with escorted by a group of Ansars (indigenous citizens them if possible of Medina who hosted the Meccan refugees) said: 5. To keep property they bring into their host country ‘Whenever they had their lunch or dinner, they secure favoured me with the bread and they themselves 6. To stay away from their country of origin if they ate the dates, acting on the recommendation of fear for their basic freedom, rights and security Prophet Muhammad (PBUH). Whenever a crumb 7. To receive equal treatment and protection, of break happened to fall into the hand of any one regardless of their religion. of them, he would present it to me. Bashful, I would give it back to one of them, but he would turn back my hand without touching the food’.” WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 19 Understanding trauma

“Then Allah’s Apostle returned with the Inspiration, HOW PEOPLE COPE DURING A CATASTROPHE his neck muscles twitching with terror till he POST TRAUMATIC STRESS entered upon Khadija and said, ‘Cover me! Cover People tend to react in one of three ways: DISORDER (PTSD) me!’ She covered him till his fear was over and  then he said, ‘O Khadija, what is wrong with me?’ Momentary freezing, being unable to move.  Definition: Post Traumatic Stress Disorder (PTSD) is Then he told her everything that had happened A ‘flight reaction,’ they remove themselves as when a person is unable to adjust to the experience and said, ‘I fear that something may happen to me’.” quickly as possible from the situation.  of a traumatic event. This event could have involved Narrated by ‘Aisha Denial or numbing of the emotions. actual or threatened death or serious injury, or a People can be either incapacitated or seem able to Staff working in conflict environments are in frequent threat to the physical wellbeing of oneself or others. cope. Both are normal responses. contact with people experiencing trauma, both Examples include military combat, physical or sexual In situations of prolonged stress, which is victims and perpetrators of violent acts. assault, kidnapping, severe accidents, earthquakes, common to combat situations, denial or numbing The causes of trauma can include: being a refugee, detention, or even life-threatening of emotions is the most common reaction. Soldiers illnesses.  The impact of becoming a refugee tend to experience three possible reactions: PTSD is hard to identify, and is often ignored  The pain of bereavement  Believing he/she is invulnerable to harm. as symptoms can take months or years to appear.  The shock of bombing or an attack.  Becoming fatalistic. Trauma victims often refuse early intervention  The shock of becoming a person  Becoming extremely aggressive, as a way because they find it too difficult to deal with, perpetuating violence to regain control. or believe that they should be able to cope. This section focuses on key areas connected with The mind struggles to make sense when it Who will experience PTSD? the psychological impact of conflict. experiences trauma, it typically takes up to a month Anyone who has experienced a traumatic event Note to restore equilibrium, depending on the event and is at risk. The magnitude of the trauma, in length, The information contained here will not replace the individual. degree or amount, adds to the likelihood of PTSD, a professional diagnosis, it is solely aimed to provide however no traumatic event should be dismissed. readers with background information to help support People can experience PTSD after a natural and understand people in the immediate aftermath disaster, or after they become a refugee. Human of a traumatic event. It also aims to help staff made disasters create more sufferers than natural recognise trauma and when further assistance disasters. should be sought. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 20 Understanding trauma

Symptoms Recovery CHILDREN AND PTSD PTSD’s multiple symptoms can also be confused This is not an orderly process. The individual’s with other problems. They include, but are not personal crisis may be far removed in time from the Children are not immune to PTSD and they do not restricted to: event. Or there may be a series of crises before a ‘grow out of it’ as is often assumed. It is possible victim seeks assistance. Islamic values guide us to that even infants remember traumatic events.  Anxiety be sensitive to the impact of traumatic experiences. Children manifest symptoms similar to adults  Depression Even the Prophet (PBUH) experienced moments of with the following noticeable differences:  Substance abuse great despair and suffering, only alleviated by  Hyper-vigilance 1. Unlike adults, they tend not to have the sense support and care of others and the mercy of Allah.  Eating disorders that they are living in the past. Instead they may  Intrusive-repetitive thoughts relive the trauma through repetitive play. Play that FAMILY RESPONSES TO PTSD  Sleep disturbance exhibits trauma is also problematic as it replaces  Somatic problems normal developmental play.  Poor social relationships … be mindful of God, in whose name you make 2. Adolescents may exhibit delinquent behaviour  Suicidal thoughts requests of one another. Beware of severing the such as truancy, sexual activity, theft, reckless  Denial and effective numbing of the ties of kinship. God is always watching over you driving, drug abuse and the obtaining of weapons. traumatic event. Q4:1 3. The child may believe that they will never reach adulthood. PTSD will last for as long as the mind needs to make A strong support system is the key to recovery, this 4. The child might try to take responsibility over sense of the traumatic experience. is usually the family. After natural disasters, where events they could not control. So they may believe PTSD characteristics everyone is affected, family members generally help they can forecast ominous events and blame each other to recover. themselves for not listening to a ‘sign’ or ‘omen’. A person can repeatedly re-experience the event, But sometimes family or wider society members 5. They may experience new physical symptoms perhaps through a flashback, nightmare or the may ‘blame the victim.’ This can be due to family such as headaches and stomach aches. distress they feel when a cue reminds them of the members’ inability to give support, or their own initial incident. Sufferers may avoid such reminders. struggles to deal with trauma, either vicarious or They might also exhibit survivors’ guilt, an apparent direct. It may occur when someone is abused by vision of their own death (particularly in young close family member who denies the accusation, people) or an inability to form relationships. and the victim is blamed. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 21 Understanding trauma

Grief is considered biological and is common across BEREAVEMENT AND LOSS all societies. Ways of mourning are culturally defined For more information and vary greatly. So it is not appropriate to place “The Prophet (PBUH) said, ‘The eyes send their time limitations on grief as it varies from person Inclusions for this section come from the work of Richard K. tears and the heart is saddened, but we do not to person. James and Burl E. Gilliland on Crisis Intervention Strategies say anything except that which pleases our - http://www.amazon.com/Intervention-Strategies-Edition- The intensity of a person’s grief will depend International-9781111186784/dp/B00BHKV4UW. This is a fast Lord. Indeed, O Ibrahim, we are bereaved by on their personal reaction rather than a general evolving field and readers are encouraged to refer to the latest your departure from us.’ Then he turned his perception of an ‘appropriate’ level. A person can editions of guides to this topic if they require further information. face towards the mountain before his and said, suffer grief and loss for their way of life or their  Albert R. Roberts & Kenneth R. Yeager, Pocket Guide to Crisis ‘O mountain! If you were as sorrowful as I am, security after displacement as well as for a loved one. Intervention, 2009- http://books.google.co.uk/books/about/ Pocket_Guide_to_Crisis_Intervention. you would certainly crumble into pieces! But Children tend to make healthier adjustments when html?id=2ExGJqmfTMYC&redir_esc=y we say what Allah has ordered us: (We are the they are informed truthfully about loss. Otherwise  US Department of Health and Human Services, A Guide servants of Allah and we will return to Him; there is no indication that the intensity of grief to Managing Stress in Crisis Response Professions, 2005 - http://store.samhsa.gov/ We thank Allah, the Creator of the Universe)’.” varies with the age of an adult although evidence product/A-Guide-to-Managing-Stress-in-Crisis-Response- Ibn-i Sa’d, Tabaqat v.1, p.131–144 suggests that grief among older people may be Professions/SMA05-4113 more prolonged. There are three terms used to describe aspects of our reaction to loss:  Bereavement When a person is deprived of a loved one due to death. Bereavement is usually followed or accompanied by grief.  Grief Emotional anguish as a result of or in anticipation of bereavement.  Mourning The social or cultural way in which grief is expressed. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 22 Sexual violence

“The Prophet (PBUH) is reported as saying: Sexual violence can be: SEXUAL VIOLENCE TOWARDS WOMEN ‘Forbid your army from wreaking havoc for no army  A tool of indoctrination. wreaks havoc, but that Allah casts fear into their Women are more victimized than men in any given  Be used to bond combatants together in hearts; forbid your army from purloining the booty setting. This is often due to the position that women their groups. for surely no army defrauds but that Allah will have hold within their culture. Women may be the bearers  A reward or form of compensation, ‘the spoils them conquered by common foot-soldiers; forbid of ‘honour’ or represent an ‘asset’ of a family of of war’ for combatants who are usually not your army from fornication, for surely no army culture. otherwise paid. fornicates but that Allah brings a plague on them’.” Sexual violence towards women often indicates  An instrument of genocide. Harith ibn Nabhan related from Abban ibn ‘Uthman a group’s desire to ‘cleanse’ an opposing group’.  Used strategically by combatants as a threat A woman may be targeted for sexual violence if it or warning to control areas of economic or WHY IS SEXUAL VIOLENCE will affect her position within society. Rendering the political importance. PREVALENT IN WAR? woman un-marriageable or stigmatised within her Personal crises resulting from sexual abuse differ community can exert control over the ability of the Definition: in nature, intensity and extent from other forms opposing groups to reproduce. Sexual violence “Any sexual act, attempt to obtain a sexual act, of crisis. Many survivors experience long-term against women is often used to pressurise her unwanted sexual comments or advances, or acts residual effects. male relatives. to traffic, or otherwise directed, against a person’s After the conflict sexuality using coercion, by any person regardless A QUESTION OF POWER of their relationship to the victim, in any setting, Women’s traditional roles of caring for children and including but not limited to home and work.” Power can be interpreted as force, legitimacy, home remain relevant even though men often lose from the World Report on Violence and Health1 authority or the ability to coerce. their traditional roles and are unemployed or can’t In conflict, sexual violence is often a means generate income. This situation makes many male This type of violence is higher in areas of armed to exert power over victims and exploit existing ex-combatants and non-combatants feel powerless. conflict than in non-conflict affected settings. vulnerabilities or demoralise the opposition. Frustration, unconscious or conscious attempts to This is due to higher levels of violence generally, It is frequently used as a tool of humiliation. reassert their power may trigger violence against breakdown of social cohesion and law and order, women and children. and the compounding of existing vulnerabilities. When social order breaks down, sexual crimes 1 http://www.who.int/violence_injury_prevention/violence/world_ tend to go unpunished (impunity). report/en/ WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 23 Sexual violence

SEXUAL VIOLENCE TOWARDS MEN MYTHS ABOUT RAPE  MYTH: Rape is motivated by lust.  REALITY: The motivation is most likely to be The focus is typically on men as perpetrators, not … Do not force your slave-girls into prostitution, domination, power, anger, control, frustration as victims and witnesses. Men much less likely to when they themselves wish to remain honourable, or sadism. There are some cases when rape is report sexual violence perpetrated against them in your quest for the short-term gains of this world, the result of an attempt to gain sexual access to due to stigma. although, if they are forced, God will be forgiving someone unavailable, hence opportunistic assault Harmful gender norms can give social permission and merciful to them in an emergency situation. for some men to commit extreme forms of violence Q24:33  MYTH: Rapists are weird, psychotic loners. against women and make it difficult for men who are  REALITY: Those who rape have been found in all survivors or witnesses of violence to come forward, In most cases and cultures, discussion of rape can parts of society and cultures. Research indicates either to report the violence or to seek help, both be taboo. As a result, you may encounter the that most rapists are known to the victim, in war and peace. following misconceptions: including family members. These norms reinforce the notions that to be a man requires having power, being in control,  MYTH: Rape is just ‘rough’ or is not ‘that bad’.  MYTH: Rape is wanted or provoked. not submitting to the power of another man, and  REALITY: Rape is violent, torturous, life-  REALITY: There are virtually no documented being able to handle whatever life throws your way. threatening and humiliating, however the act cases where a victim has lured another. Research A man can feel emasculated if he admits to having itself occurs. shows that, prior to the rape, the survivor’s actions been assaulted or to being powerless to stop an have little or no impact on the decision to assault.  MYTH: Women may ‘claim’ rape to get revenge. assault against those he loves. He can see it as the This includes clothing, which is often perceived  REALITY: According to police reports in the equivalent of saying, “I am not a man.” as having impact on the decision to rape. US and other locations, rape is no more likely to be falsely reported than other crimes. The vast  MYTH: Only bad women are raped. majority of rapes or attempted rapes worldwide  REALITY: Male dominance is the driving force for are unreported. rape in all cultures. Rape has often been seen as a crime against a father or husband rather than the woman herself. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 24 Sexual violence

 MYTH: Real rapes only happen in bad places. UNDERSTANDING PERPETRATORS  Gang rape as recreation. This behaviour is  REALITY: In some contexts, especially urban OF RAPE AND SEXUAL ASSAULT male bonding at its worst where masculinity ones, it is believed that rapes occur at night, is ‘proved’ to a group, and potentially used in isolated places, by strangers who have Men make up the vast majority of perpetrators of as a way to exercise control over a group. weapons etc. Evidence shows that most victims rape. To understand sexual assault we must ask: are attacked by someone they already know and ‘Why does a man rape?’ There are a number of SUPPORT FOR SURVIVORS a weapon is not involved. In displacement and potential reasons: OF SEXUAL ASSAULT armed conflict situations, however, perpetrators  He believes, or wishes to believe, he is strong, will take advantage of a woman’s vulnerable In the immediate aftermath, rape survivors most courageous and manly even if he feels weak, situation and there is some increase in rape by need control of a situation and self-determination. anxious, inadequate, threatened and dependent. perpetrators not directly known to the victim. The most appropriate response is likely to be As a result he acts in a hostile, aggressive, empathy and even assurance that the victim is still  MYTH: If there are no visible injuries, the woman condescending manner. alive, that their actions during the assault enabled was unlikely to have been raped.  He may feel the need to exercise power. them to survive and that surviving took courage.  REALITY: As mentioned above, trauma can Assaulting a woman can be used to prove Being non-judgemental and providing support is result in the person freezing or becoming passive. that he is the one in control. crucial for the person who has experienced assault. The level of injuries is not an indication of assault.  Some men rape to punish or extract revenge Victims may exhibit a wide variety of responses because a specific woman has ‘done them  MYTH: A man who is raped should have both in the short and medium term. This can range wrong’. This includes cases where the man holds resisted more. from appearing unaffected to being greatly affected all women responsible for the actions of one,  REALITY: Against stereotype, men are frequently and unable to recover. It is likely they will be reluctant or views women as ‘all the same’. victims of rape. Women are capable of physical to speak about the assault or seek help. Secondary  Criminals can commit rape as part of another and sexual assault. crises can occur if people in the support system crime. In these situations, rape is considered blame the victim. This is particularly the case with an ‘added bonus’. honour killings.  Rape can be a way to obtain an unobtainable Rape has a high potential for PTSD. Critical needs woman, whether opportunistically or by design. in the long term include medical consultation and  For some, rape is an impersonal experience and treatment. preferable to the mutual affection required in a relationship. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF THE HUMAN COST | 2 • 25 Sexual violence

Ways to support sexual assault survivors For more information  Understanding and accepting the changed and changing, moods of the survivor and allowing This section draws on the work of Richard K. James and Burl E. them to act these out. They are likely to Gilliland on Crisis Intervention Strategies - http://www.amazon.com/ experience self-doubt and low self-esteem. Intervention-Strategies-Edition-International-9781111186784/dp/  Supporting them with your empathy and concern. B00BHKV4UW as the basis for intervention advice. This is a fast evolving field and readers are encouraged to refer to the latest While being available, you should not intrude. editions of guides to this topic if they require further information. Allow them to talk about the assault as and when  they need. MenEngage & UNFPA (Slegh et al), Sexual Violence in Conflict  and Post-Conflict: Engaging Men and Boys, 2012 - http://www. Ensuring they do not have to go home alone, but michaelkaufman.com/wp-content/uploads/2008/12/Sexual- don’t overprotect them. Violence-in-Conflict-Engaging-Men-Boys-MenEngage-UNFPA-  Realising that recovery takes time and hard work. Advocacy-Brief-prepared-by-Michael-Kaufman-2012.pdf   UN Action against Sexual Violence in Conflict, Stop Rape Now Allowing the survivor to make their own decisions http://www.stoprapenow.org on all issues – including over their security and  Geneva Call, Deed of Commitment: Prohibition of Sexual decisions on whether to report the assault. Violence - http://www.genevacall.org/wp-content/uploads/dlm_  uploads/2013/12/DoC-Prohibiting-sexual-violence-and-gender- Responding in positive ways so there is not the discrimination.pdf sense of blame that they ‘let it happen’.  Witness, Guide to Conducting Interviews with Survivors of Sexual  Not disclosing information about them elsewhere & Gender Based Violence - http://www.youtube.com/playlist?list= PL8mlxoqsGhBFu7ChByvmJyDOI-cmRmRHv without their consent.  UN-DPA, Guidance for Mediators: Addressing Conflict Related  Referring them to support groups and medical Sexual Violence in Ceasefire and Peace Agreements, 2012 - assistance. http://www.un.org/wcm/webdav/site/undpa/shared/undpa/pdf/ DPA%20Guidance%20for%20Mediators%20on%20 Addressing%20Conflict-Related%20Sexual%20Violence%20 in%20Ceasefire%20and%20Peace%20Agreements.pdf.  UNFPA, Assisting in Emergencies: Addressing Sexual Violence in Humanitarian Settings - http://www.unfpa.org/emergencies/ violence.htm 3. Conflict mapping Working in Conflict: A Faith Based Toolkit for Islamic Relief WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 2 Contents Introduction

Abu Huraira reported The Messenger of Allah, WHY IS IT IMPORTANT TO ‘MAP’ A CONFLICT? Introduction  (PBUH), said: 4 “Knowledge rests upon action, action rests upon How should we ‘map’ a conflict: fundamentals– “The statement of wisdom is the lost property sincerity, and sincerity to Allah brings about For more information 8 of the believer, so wherever he finds it then he – understanding of Allah the Mighty and Majestic.” has a right to it.” Iqtidaa-ul-’Ilmil-’Amal by al-Khateeb al-Baghdaadee Tirmidhi Mapping methodology: overview–9 The dynamics of a fragile environment need to be Mapping a conflict is a way to get to grips with the noted. They are outlined in an assessment about 1. Preparatory steps–10 situation and support the community appropriately. domains of change (see Integrated Sustainable The term describes the process of: 2. Participatory mapping–18 Development Manual).1  Conflict mapping as part of integrated sustainable 1. Noting aspects of a conflict environment. We may, however, decide to undertake a specific development (ISD) needs assessments–26 2. Analysing that data. conflict mapping exercise. This be because we want:  ‘Good enough’ approach to conflict mapping–28 3. Using the analysis to inform programme design.  To understand the background of current For more information–28 This section shows you how to conduct an in-depth disputes (narrative). conflict analysis at community level. It offers tools  To identify all relevant groups/individuals in line with Islamic Relief’s policy to work on involved and how they relate to each other Alternative tools–30 transforming conflict dynamics as part of an (interested parties). Integrated Sustainable Development approach.  To understand all the differing perspectives Positive approaches to peace–30 (representation). Mapping social capital–30 Flexibility is important  To identify factors and trends that underpin The tools are here to help you, not to burden you. conflicts (root causes). Political economy analysis (PEA)–32 Use those most useful to you and feel free to adapt  To learn from failures as well as successes Making sense of turbulent contexts (MSTC)–35 them to your individual constraints. (learning). For more information–35

1 http://policy.islamic-relief.com/ WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 3 Introduction

HOW DOES CONFLICT MAPPING RELATE TO THE PROJECT CYCLE?

Conflict Identification Conflict Conflict mapping and analysis support the existing mapping phase analysis project cycle for three reasons: 1. Context So your project is aware and sensitive to what is going on. 2. Planning Part of a project’s planning and review process 3. Integration To incorporate conflict transformation into a project. Monitoring Islamic Relief focuses on the last of these three. This Continuous Design and evaluation is in line with our focus on working with communities learning phase phase to build resilience and help them to lift themselves out of poverty. Conflict mapping can clarify the situation around a single area of conflict you have identified, or it can be applied to a more complex set of disputes.

Update Implementation conflict mapping phase and analysis WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 4 Introduction

HOW DO I KNOW IF WE NEED TO UNDERTAKE  As a stand-alone exercise  In a ‘hot’ or ‘active’ conflict, in coordination with A CONFLICT MAPPING EXERCISE?  Through an existing needs assessment any security assessments. or strategic review  A situation that is not actively threatening to our Ask the following questions: It will be extremely effective to integrate conflict activities. In this case you would judge the length  History analysis questions into an existing system if of the most appropriate interval, or integrate the you have one. Particularly relevant for localised review into your monitoring and evaluation cycle. Is there a history of conflict in the area you are disputes. working in?  As part of a strategic review  Neighbours Most appropriate for a country-level mapping Is there a history of conflict in a neighbouring HOW SHOULD WE ‘MAP’ exercise, but should be part of intervention-based village, region or country? A CONFLICT: FUNDAMENTALS  Disputes local assessments.  As part of a monitoring and evaluation process Are there disputes between people or groups, The Prophet Muhammad (PBUH) often embodied Another effective entry point, the conflict mapping perhaps over water, land, grazing access or aid? and promoted excellence and rigour in work. could indicate that the project’s design needs  Hostility In his youth, the Prophet earned the nickname some changes. So it is best to include conflict Have communities or groups been hostile or ’Al Amin’ (the trustworthy) and ‘Al Sadiq’ (the mapping at this stage. sceptical about Islamic Relief’s role?  In reaction to a changing environment truthful) amongst the Meccan community for his  Change honest and upright character, and would later call If a situation is changing in unexpected ways, Have there been dramatic social changes in the on his companions to “do good deeds properly, you urgently need to do a mapping exercise past 5–10 years? sincerely and moderately …” for contingency planning. Bukhari If you answered yes to any of the above questions, conflict mapping could help you. Integration is best Sensitivity Risk, stakeholder, context and conflict analyses In line with the value of promoting ihsan (excellence) WHEN SHOULD WE ‘MAP’ A CONFLICT? are all integrated in the best conflict assessments. staff should be aware that in tense contexts the Review and update actual assessment process may lead to further There are a number of entry points for a conflict At regular intervals. All fragile environments are tensions. Conflict mapping needs to be conducted mapping exercise: unstable. Regular conflict mapping and analysis sensitively. is vital: WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 5 Introduction

THE IMPORTANCE OF USING  Understanding PARTICIPATORY APPROACHES Conflict transformation involves understanding the variety of perceptions involved, which means By an act of mercy from God, you [Prophet] were engaging with groups and individuals.  Resources and opportunities gentle in your dealings with them – had you been harsh, or hard-hearted, they would have dispersed Because of security needs, it is easy to look to and left you – so pardon them and ask forgiveness police, military etc. for solutions, but focusing on for them. Consult with them about matters, then, resources and opportunities for neutral interaction when you have decided on a course of action, between communities is more important.  Peace constituencies put your trust in God... Conflict mapping can help to identify potential Q3:159 peacemakers or ‘peace constituencies’ who can dilute violence or tension. Participatory approaches are varied, but are based on the principle that people have the right to play Our projects and programmes should strive towards an active and influential role in the decisions which a future that our beneficiaries imagine, not in favour affect them. As such we use this term to describe of our ideas of what they should have. approaches that are performed in partnership or dialogue with the community. The most important HOW TO AVOID CAUSING MORE TENSION aspect of the participatory approach to conflict mapping is that it enables you to identify what Do not follow blindly what you do not know to be peace looks like to this community. The necessary true: ears, eyes and heart, you will be questioned elements are: about all of these. Do not strut arrogantly about  Trust the earth: you cannot break it open, nor match Obtaining accurate and detailed knowledge the mountains in height depends on trust built with the community Q17:36–37 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 6 Introduction

The Conflict Sensitivity Consortium gives the  Yourself following advice on conducting assessments, Do you have your own bias about who to either based on or conflict specific.1 consult, and who is needy? We all have our  Do not raise expectations own background, world view, culture and experience which impacts on our conflict Take care about this during assessment, mapping. Locals will prioritise their own especially if funding is not guaranteed.  State aims clearly experience. New arrivals will base their views on what they have previously heard. To those being consulted. Explain follow-up steps.  Local issues  Introductions Take local relationships and power dynamics First impressions count. Respected local actors into account when you prepare for an analysis. to introduce staff conducting assessment.  Reluctance Perceptions are hard to change later on.  Staff choices Some participants may be uncomfortable or unwilling to answer accurately to parts of the Send messages of neutrality and peace through analysis. Be sensitive to their reasons. the choices you make. Ensure your new employee  Sensitive topics represents inter-group co-operation.  Location Some topics may need careful introduction, smaller groups or one on one contact. Choose a neutral location so both groups are  Power dynamics comfortable.  Who to consult These may be brought into the meeting room and may limit the openness of the discussion, Take divisions into account. Do not assess needs so bear this in mind. from just one side, you will be seen as biased. Vulnerability often coincides with lines of division, An old woman or a young woman? so take care with messages when assessing the Don’t make assumptions based on your own bias; needs of the most vulnerable. A communication see all sides strategy is important to reduce misunderstanding.

1 http://www.conflictsensitivity.org/ WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 7 Introduction

WHAT ARE WE LOOKING FOR? VIOLENCE: ABOVE AND BELOW THE LINE1 “It was narrated from Abu Dharr that the Messenger of Allah (PBUH) said: ‘There is no Direct visible violence wisdom like reflection, and no honour like good Behaviours: manners’.” Killing • Intimidation • Beating • Torture Sunan Ibn Majah “The Messenger of Allah (PBUH) said ‘He who goes forth in search of knowledge is considered as struggling in the cause of Allah until he returns’.” Above the line action Anas Reduce violence to promote VISIBLE ‘negative peace’ Conflict mapping looks challenging in the beginning. VIOLENCE This is because the factors you want to examine are not easily measurable. They are also subjective, meaning they tend to be about how people feel Below the line action rather than how they act. So they are not easily Work to change attitudes understood or recognised at first. and context; reduce violence Looking at the different types of ‘violence’ we LESS VISIBLE VIOLENCE to promote ‘positive peace’ encounter is helpful. Some types of violence are (under the surface) not immediately apparent to us. There are many references in the Qur’an to the hurtful words directed at the Muslim community (see Q:20:130, 33:48, 50:39) Sources of violence Institutional violence and the hurt that this caused is apparent from the Feeling and values: Context, systems and structures: words of God counselling the Prophet (PBUH) to Hatred • Fear/mistrust • Racism Discrimination • Denial of rights be patient. Sexism • Intolerance Segregation • Inequality • Injustice

1 Adapted from: Respond to Conflict, Working with Conflict; and Galtung, J., ‘Cultural Violence’, Journal of Peace Research, vol. 27, no. 3, 1990. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 8 Introduction

When we assess the viewpoint of people in conflict Goals and behaviour1 situations, we can divide motivations into three categories: greed, grievance and emotions. Compatible goals and Incompatible goals and compatible behaviour compatible behaviour No conflict Latent conflict

Emotions Compatible goals and Incompatible goals and eg. fear, inompatible behaviour incompatible behaviour trust and Surface conflict Open conflict relationships

For more information Grievance Greed eg. history, eg. resources,  inequalities access and Conflict Sensitivity Consortium,How to Guide to Conflict Sensitivity, 2012 - http://www.conflictsensitivity.org/how-to- and injustice power guide/  DFID, Conducting Conflict Assessments: Guidance Notes, 2002 - http://www.conflictsensitivity.org/other_publication/conducting- conflict-assessments-guidance-notes/  Johan Galtung ‘Cultural Violence’, Journal of Peace Research, vol. 27, no. 3, 1990 - http://www2.kobe-u.ac.jp/~alexroni/IPD%20 Conflicts and disputes often take place without 2012/2012_2/Cultural%20Violence%20(Galtung).pdf  visible violence. This means that the basic recipe Islamic Relief: Dr Millat-e-Mustafa, Participatory Rural Analysis Handbook, 2008. for violence can be present but is not obvious.  Islamic Relief, Introducing Islamic Relief Worldwide’s Integrated So it may be helpful to look at goals and behaviour. Sustainable Development Programme, 2014 - http://policy. islamic-relief.com/portfolio/islamic-relief-worldwides-integrated- sustainable-development-programme 1 Adapted from Respond to Conflict, Working with Conflict.  Respond to Conflict, Working with Conflict - http://www.respond. org/pages/publications.html WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 9 Mapping methodology: overview

1. PREPARATORY STEPS 2. PARTICIPATORY MAPPING

Brainstorm Participatory Situation what types Geographic Geographic Timeline rural overview of disputes mapping mapping tool analysis are there?

Stages Five Customary Stakeholder Relationship ABC triangle of conflict dimensions mechanisms analysis mapping exercises timeline tool analysis

Deeper Issue specific ABC triangle analysis Connectors mapping or gender/religion and dividers media; Tree analysis and peace environment

This section offers a step-by-step approach for a As with all the tools in this kit, readers are My Lord, increase me in knowledge detailed conflict analysis. The best way to do this encouraged to adapt parts to their context. These Q20:114 is to do the complete analysis, but if your time is steps should be used in conjunction with existing limited then you should chose and adapt the tools assessment methodologies such as an Integrated to suit your needs and timescales. Sustainable Development domains of change or needs assessment. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 10 Mapping methodology: overview

The design is focused on a community-specific This stage looks at the preparations you and your 5. What is known to affect the resilience of analysis. It also works for a country-wide or regional staff need to make before you meet with affected this community? Such as frequent climate- analysis. Next to each stage there is indication on communities. Remember that your mapping exercise related shocks. whether the tool is: must be sensitive to tensions regarding staffing Using the above data, you start to see where and location.  A solely desk-based exercise your knowledge is lacking or needs verification.  Part of national/regional mapping exercise At this stage you may include a Political Economy SITUATION OVERVIEW  Part of community level participatory exercise Analysis (see ‘Alternative Tools’ section below.)

Your conflict mapping exercise can be divided into Can be done: Specific approach for national or regional mapping two overall steps:  As a solely desk-based exercise Although similar in format, this stage would likely 1. Preparatory steps  As part of national/regional mapping exercise involve more desk-based research of reports on Undertaken by the office, many of which can the national or regional context. A political economy This is the point when your team needs to build a (ideally) also be done directly with the community analysis is crucial for a national level conflict picture of the communities you will be working with, members or stakeholders themselves. mapping exercise. using existing documents and ‘desk based’ research. 2. Participatory mapping Include questions such as: Undertaken with stakeholders and the community. BRAINSTORM 1. What are our operations in this location? 2. What is the status of our relationships with What type of disputes are there? 1. PREPARATORY STEPS different groups in this community? Can be done: 3. Is anyone in this location already working  on peace or conflict transformation projects? As a solely desk-based exercise  As part of national/regional mapping exercise Hold fast to God’s rope all together; do not split Are we replicating previous or current efforts?  As part of community level participatory exercise into factions. Remember God’s favour to you: you Are there partners we can work or partner with to improve our project? were enemies and then He brought your hearts Whatever you may differ about is for God to judge. 4. What is the social, economic and political together and you became brothers by His grace [Say], ‘Such is God, my Lord. In Him do I trust and context? Q3:103 to Him I turn’ Q42:10 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 11 Mapping methodology: overview

Sometimes the situation may involve overlapping This exercise should be done alongside any security STEP 3 conflicts and issues which are difficult to separate. or contingency planning that your office is Using the map, do the following: In these complex cases you can continue group organising. This tool can also be used twice – firstly  Identify particular areas of tension or safety. discussion and brainstorming to identify the ‘types desk-based along with security planning, and then  Look for patterns and trends. of conflicts’ that you are seeing. For example: as a participatory assessment with community  Using the motivations circles as a starting point, members.  Conflicts between particular groups ask what the possible motivations and goals are (attitude based conflicts) STEP 1 for the incidents.  Disputes at a resource point (i.e. water) Looking at the conflict’s intensity and the frequency  Where you find attacks on civilians, ask what will  Land disputes of incidents, decide on a time period to focus on, be the impact on people’s behaviour if their fear  Political disputes up to the present. increases, and how this might give advantage  Unjust governance structures STEP 2 to the perpetrators. You do not need to restrict the number of disputes Identify where you will operate using a local map or types of conflict you identify at this stage. It is (which you may have drawn). Mark out the areas best to acknowledge the whole of the situation. controlled by different groups or communities. Then mark security indicators such as: GEOGRAPHICAL MAPPING  Incidents such as kidnapping, explosions etc.  Population movements Can be done:  Areas of control for factions/armed groups  As a solely desk-based exercise  Roadblocks  As part of national/regional mapping exercise  Known or possible minefields  As part of community level participatory exercise Appoint one team member to agree on an incident Among His signs is the creation of the heavens key chart. This will show the types of incidents. If and earth and all the living creatures He has there are a number of armed actors in the area you scattered throughout them could colour code according to who is believed to Q42:29 be responsible. You may want to use coloured pins or flags which can be moved as you update the map. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 12 Mapping methodology: overview

This is a specific approach for national or regional Example1 By attacking cyclists they stopped movement over mapping, for wider conflict analysis as part of The Lord’s Resistance Army (LRA) in Northern a much larger area than they would have been able contingency planning. Uganda, known for indiscriminate acts of violence to cover themselves – through controlling the actions Using a map of region or country which may and mutilation of victims. At one point, the LRA of communities through fear. This perpetuated conflict be drawn by you, do the following: began to target people riding bicycles, and while this and gained a level of control over a large area they was hard to understand at first, a closer look revealed would not have had otherwise.  Identify areas such as control, incidents, risk a pattern to explain their actions. Another example may be attacks on a particular or insecurity as discussed above. The LRA’s goals and the impact of their actions road, as mentioned above. So you would ask the  In the case of a macro analysis you will rely more understood as greed, grievance and fear: following question: ‘Which area will then be cut on national security reports or even the media to off if the road is unusable’? collect data, so look for information to help you  Greed understand the possible impact on programmes. The LRA relies on conflict for survival and STAGES OF CONFLICT TIMELINE This can be built into contingency planning. livelihood. They therefore wish to keep the conflict sustained. Examples of what to look for:  Grievance Can be done:  Violence is increasing along a major road. Against local communities for allying to  As a solely desk-based exercise Contingency plans for programmes should be government militias.  As part of national/regional mapping exercise made in case access is cut off.  Fear If there is difficulty understanding the history of a  There could be movements by military groups Because of attacks on cyclists, people stopped conflict, you can use the ‘stages of conflict’ timeline close to a project. Monitor to find out if control using bicycles from fear, reducing the movement to map its history. This is a tool for clarity rather of the area is likely to change hands. Consider of people across the area. than analysis. decisions about how to negotiate for access So the attacks on cyclists had goals and impact. Conflicts typically have specific points where or the suspension of programming. the situation changes for better or worse. These Q. Why did the LRA choose this action? Violent incidents can seem random and points may be anticipated but, as conflicts are rarely A. As a small militia the LRA does not have the unpredictable. Sometimes they are. But patterns straightforward, there are generally numerous peaks manpower to maintain control over large areas. often appear if you focus on the use of violence as and troughs (eg. see conflict timelines A and B, ‘politics by other means’ (Clausewitz) or as a way overleaf). to attain a goal. 1 Vinci, A., ‘The Strategic Use of Fear by The Lord’s Resistance Army’, Small Wars and Insurgencies, vol. 16, no. 3, 2005. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 13 Mapping methodology: overview

Using a central line to indicate escalation into CONFLICT TIMELINE A outright violent conflict, plot on a timeline the Crisis events associated with the relationship between your groups.

STAKEHOLDER ANALYSIS Outright Outcome Can be done: Sporadic Post-conflict Confrontation  As a solely desk-based exercise  As part of national/regional mapping exercise  Pre-conflict As part of community level participatory exercise Year 0 Year 2 Year 4 Year 6 Year 8 Year 10 The purpose of a stakeholder analysis is generally to:  Identify key people to consult with in project planning  To inform your risk register CONFLICT TIMELINE B  Crisis Crisis To inform conflict analysis  To support assessment of an ongoing project (for impact and conflict sensitivity) In many cases, the simple type of stakeholder Outright Outcome Outcome analysis usually done for a baseline assessment is sufficient, for example as part of the Integrated Sporadic Post-conflict Confrontation Confrontation Sustainable Development (ISD) domains of change or needs assessment. Some conflict environments have many inter- Pre-conflict weaving complicated relationships, so an in-depth Year 0 Year 2 Year 4 Year 6 Year 8 Year 10 analysis may be necessary. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 14 Mapping methodology: overview

The in-depth analysis is an important exercise Stakeholder Secondary (S) or indirect stakeholders are: along with relationship mapping as the next step. An individual or group. Take care you do not allocate  Those with an indirect interest in the outcome. It will help you to identify potential peacebuilders a group to a particular view when there are  Consumers, donors, national government officials those willing to join a dialogue. The headings for differences within it. Wherever possible divide a and private enterprises. the checklist should be:1 stakeholder by group if they have different views, attitudes or interests. You may group them through Secondary stakeholders may need to be periodically  Stakeholder: include position/role etc identification with a leader or influential group involved, but need not be involved in all aspects of  Type: key (K), primary (P), secondary (S), peripheral member. planning and/or implementing the initiative. or opposition (O) stakeholders? Type Opposition (O) stakeholders are: Key (K), primary (P) or direct stakeholders:  Marginalised?: why?  Those that have the capacity to affect outcomes   Stake/interests: in dispute, in project They are central to the initiative due to power, adversely through the resources and influence authority, responsibilities or claims over they command.  Basis: for stake/interests resources. It is crucial to engage opposition stakeholders in  It is crucial they participate as the outcome will  Problems: currently faced which the project open dialogue. may address affect them directly..  Key stakeholders are those most directly involved Marginalised?  Resources in the project, situation or dispute. If the stakeholder is a marginalised group, also put   Positive role: as a connector/capacity for peace Primary stakeholders can include local an ‘M’; otherwise leave blank. Marginalised people and positive influence for change community-level groups, private sector interests, could be women, indigenous peoples, and other local and national government agencies who have impoverished or disenfranchised groups. They may  Negative role: spoiler, source or influenced by heavy involvement, also powerful individuals or be primary, secondary or opposition stakeholders, tensions, role as a divider groups who control policies, laws or funding but they lack the recognition or capacity to participate  Capacity gaps resources, with capacity to influence outcome. in collaboration efforts on an equal basis. Particular effort must be made to ensure their participation.  Current capacity to cope with problems Failure to involve primary stakeholders at the start can lead to subsequent difficulties in achieving  Relationships: with /attitudes towards other desired outcomes. 1 Please note that other stakeholder analyses categorise stakeholders stakeholders differently – you should use the categorisation that you feel comfortable using. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 15 Mapping methodology: overview

Stake/interests Negative role The nature and limits of the stakeholder’s stake Note the potential role as a spoiler or perpetuator in the initiative – e.g. livelihoods, profit, lifestyles, of tension. If influenced by tensions, this role could cultural values. Use this column to note the become divisive. It could be because of attitude, stakeholder’s position, goals and interests in an interest in the situation or ulterior motive which a situation. could mean hostility to proposed changes. Basis Capacity gaps The basis of the stake and interests. For example Ensure you fill any gaps in capacity so the customary rights, ownership, administrative or legal stakeholder role can be fulfilled. This might responsibilities, intellectual rights, social obligations. also include gaps in spiritual capacity. Resources Current capacity to cope with problems The resources at the disposal of the stakeholder How is the stakeholder currently coping with need to be noted. This might be human, position problems? This might also include resilience in structures, influence held, monetary, access strategies, savings, proactive contact with local to munitions, land etc. armed actors, lack of access to resources etc. Problems Relationships Note your awareness of the particular problems Note here the relationships and links with other this stakeholder currently faces which the project stakeholders. You can use a consistent scoring may address system to note the strength of those relationships Positive role (eg. 10 for very strong, 0 for violent conflict). This is also a useful place to note attitudes or prejudices Note here the stakeholder’s capacity to work between groups. You may wish to include a short towards peace and positive influence for change. note on the background, reason, history or event This can also include their potential if not actual that is the basis for that relationship or link. role as a peacemaker. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 16 Mapping methodology: overview

National or regional mapping: The same exercise as a stakeholder anlysis, this is applied to a wider conflict. You focus on the stake-holders appropriate to the level of analysis, including different factions. Party C Party B Party D

RELATIONSHIP MAPPING

Can be done:  As a solely desk-based exercise  As part of national/regional mapping exercise  As part of community level participatory exercise Using the information from your stakeholder analysis you can then ‘map’ the relationships between actors in a visual way that indicates the connections Outside actor PARTY A between them, and the nature of those relationships. There are many ways to do this:  Mark positive and negative relationships in different shapes or colours  Use symbols or thicker and thinner lines to indicate broken or strong relationships  Use different shapes or sizes to refer to the importance of the stakeholder (eg. see diagram, right) Group A Group B WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 17 Mapping methodology: overview

1 A word of caution ABC TRIANGLE In classifying stakeholders, there is a risk that a group or subgroup will be viewed as having a Can be done: common identity. For example, using labels such as  As a solely desk-based exercise “women” or “community” may hide the diverse and  As part of national/regional mapping exercise often contradictory interests within these groups. It  As part of community level participatory exercise might be more constructive to group stakeholders around an issue, problem or goal. When looking to transform conflict through projects and programming, the ABC triangle is one of the Right: A relationship mapping exercise by Islamic most useful tools in your toolkit. This is a simple way Relief Afghanistan mapping land dispute in IDP to identify and understand different types of violence. camp in Kabul, 2013:  Width of the line indicates the strength of the Behaviours relationship.  Multiple lines between groups indicates that there are different factions with different relationships.  A jagged line indicates outright conflict between them.

National or regional mapping: The stakeholders and actors identified in the relationship mapping exercise can be used. Attititudes Context

1 Developed by Johan Galtung, Transcend. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 18 Mapping methodology: overview

The exercise is very simple. Through discussion, With overlapping conflicts, the tree exercise Once this is done, use it to identify common themes either within your team or using participatory can clearly reveal the dynamics and connections. and factors, so you narrow down the disputes into analysis, try to understand the conflict by separating Just divide the conflict analysis into areas relevant groups and identify common entry points or issues out the three areas. to the tree. for programming. This can be useful even if there is only one identifiable conflict issue.  Attitudes The fear, mistrust, intolerance, hatred, racism which could lie under the violence.  Behaviour 2. PARTICIPATORY MAPPING Killing, intimidation, beating, the outward manifestations of violence.  Context Far better and more lasting is what God will Structural/institutional context, events, history. give to those who believe and trust in their Lord; Such as denial of rights, injustice or segregation. who shun great sins and gross indecencies; who forgive when they are angry; respond to their Lord; Separating events from the feelings they cause is keep up the prayer; conduct their affairs by mutual particularly useful for community driven mapping, consultation; give to others out of what We have it can help demonstrate how behaviours are caused provided for them; and defend themselves when by attitudes as much as historical relationships. they are oppressed.

1 Q42:36–39 TREE ANALYSIS The next part of the process is the community and Can be done:  Trunk...... Core problem stakeholders themselves, to learn more and to make  Roots...... Causes  As a solely desk-based exercise sure you understand the situation correctly.  Leaves...... Effects  As part of national/regional mapping exercise Throughout this stage, remember that you must  Gardeners....Actors  As part of community level participatory exercise listen. One you’ve reached your conclusions about  Watering...... What is sustaining the situation? context it is tempting to use your questions to ‘lead’ 1 Adapted from Respond to Conflict, Working with Conflict discussions. http://www.respond.org/pages/publications.html WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 19 Mapping methodology: overview

So wherever possible, make sure you allow those STEP 2 you are speaking with to tell you their view without Draw a map of the area using paper or the floor. hindrance. This should include features such as roads, rivers, You also need to review your approach to pick markets, schools and grazing areas. Draw another up tensions at this early stage and conduct your map showing the area in the context of its exercise sensitively. surroundings and other links such as trade, government infrastructure and nomadic routes. National or regional mapping: It is still relevant to discuss the situation with communities and stake- STEP 3 holders. You may find that you conduct interviews Ask the community to mark out areas of control by with stakeholders of expertise first, then turn to different groups or communities on the map. Then staff or even collaborate with other agencies. ask them to identify security incidents and other security indicators such as: GEOGRAPHICAL MAPPING  Kidnapping, minefields, improvised explosive devices (IEDs), explosions etc. Can be done:  Population movements.  As part of national/regional mapping exercise  Areas of control for factions/armed groups.  As part of community level participatory exercise  Roadblocks.  Known or possible minefields. This exercise is very similar to the exercise above, only this time it is done with the community or STEP 4 stakeholder groups. Using the map, identify particular areas of tension STEP 1 or safety. Look for patterns in the violence and trends over time. With the motivations circles as Decide on a time period up to the present for a starting point, ask what the possible motivations incidents to be included. This usually depends and goals are for the incidents. Ask what the impact on the intensity of the conflictand the frequency of the increased fear of civilian attacks is on people’s of incidents. behaviour. How might that be an advantage to the perpetrators? WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 20 Mapping methodology: overview

This exercise should be more flexible than the similar Information should be collected about the SAMPLE TIMELINE one completed in the preparatory process. This is perceptions, feelings and attitudes resulting from This example shows how differences in views come about to allow community members to show you which particular events. Wait until the view of the events and can help identify typical flashpoints for conflict escalation. areas are of importance to them. This can often has been given to check thoughts on an aspect be indicated by the time they spend on a type of mentioned by one group but not the other. You Events as viewed Events as viewed incident or the size they use for particular landmarks. can also consult an independent third party. Month 1 by nomads by farmers Once you have completed the exercise put Confrontation TIMELINE TOOL the timelines together and compare the views between youths Nomads and perceptions of the events. move herds at Farmer prevented Can be done: unexpected times FIVE DIMENSIONS TOOL travel through  As part of national/regional mapping exercise Month 3 established route  As part of community level participatory exercise Can be done: Nomads forced As part of a dispute or wider conflict, groups can  As part of community level participatory exercise to use farmland Nomads damage disagree over past events. The ‘timeline’ tool can to gain passage farmer’s crops enable you to stand back and observe their In line with Islamic Relief’s Integrated Sustainable interpretations. Development (ISD) approach, we should try to Farmer demands Farmer demands As discussed in the ‘Human cost of conflict’, it consider all areas of human development and Month 5 compensation using compensation is human nature to feel that when you are harmed experience. aggressive language the action is unprovoked and highly hurtful, while When we focus on the physical impacts of Nomads refuse to if you inflict harm on another you are more likely to violence, we may not address the less visible Nomads want pay compensation see your actions within a wider context and ‘justified’. needs of an individual or community. For example, apology for aggressive The key to this tool is to discuss the history of their spiritual needs, the impact on environment or language Farmer enlists the dispute or conflict separately with the groups. education. This approach can remind us to look at Month 7 assistance of The facilitator should allow the groups to give their the wider impact, not just the immediate needs of neigbours to take version of the ‘story’ and events, and should not security or food. These areas may be missed by compensation reveal what another group has said about the more traditional needs assessments. by force same event. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 21 Mapping methodology: overview

1. Being well-fed, sheltered, clothed and in good STEP 2 health (nafs) Examine each above area with community 2. Being educated and acquiring skills, knowledge members. Then discuss how the conflict has Faith and experience (‘aql) negatively or positively impacted their well-being, 3. Being wealthy in financial and material terms related to each of these areas, using the table (maal) above to trigger discussion. 4. Being close to God and preparing for the Wealth Hereafter (deen) HUMAN Life 5. Having close relationships with family, friends, DIGNITY neighbours and the community (nasl)

• Faith (deen) • Life (nafs) • Intellect (‘aql) • Posterity (nasl) • Wealth (maal) Posterity Intellect • Meaning and purpose • Security/protection • Foundation • Protection of the family • Essential for dignity • Spiritual realisation • Humanitarianism of knowledge • Future generations • Life blood of • Moral and • Health • Spiritual development • The environment the community ethical values • Sustenance • Capabilities • Not to be hoarded Using the five dimensions of human development • Law • Shelter and livelihoods • The dominion of God (above), you can discuss experiences of conflict • Social solidarity • Self respect • Rights over our wealth in relation to each area with your participants. • Preparation for • Zakat, giving in charity the hereafter (purification) STEP 1 • Not sinful but a test Look at the list below. What do people in this • Lawful work is community most value with regard to their praiseworthy happiness and well-being? WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 22 Mapping methodology: overview

1 CUSTOMARY MECHANISMS ANALYSIS STEP 2 ABC TRIANGLE EXERCISES What are the mechanisms used by your community Can be done: to resolve conflicts or disputes? Do you discuss Can be done: them with your Sheikh or Imam, or report to the  As a solely desk-based exercise  As part of community level participatory exercise police or local councils? Make a list of these options.  As part of community level participatory exercise Work through the ABC triangle as you did in the STEP 3 It is better to support or redevelop existing preparatory exercises (see pages 17–18), but this community mechanisms than to import new Bringing the two sets of information together. time with the community. Use the triangle to discuss and possibly inappropriate systems. Indigenous  Mechanism of resolution: conflicts, facilitating understanding of how attitudes, approaches are more likely to have a positive impact i. What type of disputes would you use this behaviours and context differ. for change than unfamiliar ones, especially in areas mechanism to resolve? Compare this to your own analysis and under- where beneficiary capacity is low. ii. Who would be involved? standing of the situation. Look at which findings are To facilitate later project design, use your iii. What are their roles? validated, and findings which indicate that you may engagement with the community to identify pre-  Outline the stages of the process when need clarification on a particular issue or question. existing structures and mechanisms for dispute using this mechanism: Use this tool a second time, but instead ask them resolution, and identify when they are effectively i. Stage 1 to complete the triangle answering the question: managing a situation, or why they are not able to. ii. Stage 2 ‘What does peace look like?’ You can also use this iii for a security analysis by asking what ‘being secure’ STEP 1 . Stage 3 etc Stage 4: etc. means to the community. Ask beneficiaries to list the kinds of disputes and  What is the typical outcome when you resolve If you want to go deeper, you can undertake a full conflicts they experience, and to put them in order disputes this way? ’positive approaches to peace’ approach as outlined of frequency, indicating the usual outcome. eg.:  What are the benefits of using this system? in the ‘Alternative tools’ section (page 30). Type of dispute 1  What is the usual outcome?  What are the problems with using this system? Type of dispute 2  What is the usual outcome?  How can it be improved? Type of dispute 3  What is the usual outcome? Using this information in relation to the stakeholder Type of dispute 4  etc and relationship mapping exercises can provide in-depth information in support for your project design. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 23 Mapping methodology: overview

RELATIONSHIP MAPPING Encourage participants to separate out internal factions who act with different motivations, Can be done: interests etc. 3. ‘Map’ the relationships between actors in a  As part of national/regional mapping exercise visual way, showing the connections between  As part of community level participatory exercise them, and the nature of those relationships. At this stage, if you use the relationship map There are many ways to do this: developed in the first half of the mapping exercise i. Have positive and negative relationships (see pages 16–17) you can check to see if the marked in different colours community agrees with your analysis of the way ii. Use symbols or broken lines to indicate in which groups relate to each other. broken or strong relationships In sensitive contexts you may not wish to show iii . Use different shapes or sizes to refer them the whole map. This is because arguments to the importance of the stakeholder may distract from the process of collecting information. You could ask for views from the DEEPER ANALYSIS: GENDER AND PEACE1 community on the relations between particular groups, then ask for an example each time. Your Can be done: note-taker could collate the information for you to update your relationship map. Be sure to verify  As a solely desk-based exercise your information by speaking to different sources.  As part of national/regional mapping exercise Alternatively you can repeat the exercise in the  As part of community level participatory exercise following way: It is not helpful to promote women as victims and 1. Ask participants to identify different groups men as oppressors. It perpetuates harmful stereo- relevant to the community and context types and generates opposition to gender equality. 2. Ask the participants to group them in terms Gender analysis could include progressive think- of influence. The facilitating team will create ing, leadership, role models and initiatives targeting notes to be used for the mapping exercise. men. for example men working in domestic settings.

1 See also ‘For further information’, p. 28. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 24 Mapping methodology: overview

It is worth noting that many economic, social  Where religious leaders turn to for further 5. Breaking down stereotypes and political inequalities that marginalise and information and guidance. Ask participants how faith can contribute to exploit women can also do the same to men,  If there is a meeting ground for religious actors breaking down stereotypes. Look at how this can especially those living in poverty or marginalised in these communities. help them work towards reducing latent violence. communities.  Why the advice of religious spokespeople about 1 Gender equality can be win-win for women and the need for peace and reconciliation may not CONNECTORS AND DIVIDERS men. Integrating or mainstreaming gender issues be followed. ensures that the needs, voices and rights of women Can be done: The following questions are relevant: and men, girls and boys, are reflected in all policies,  As a solely desk-based exercise programmes and activities. 1. Religious communities  As part of national/regional mapping exercise Find out the which faith group/s are involved.  As part of community level participatory exercise DEEPER ANALYSIS: RELIGION AND PEACE Who/where are the religious teachers they respect? Are they influenced by religious know- The next step is to focus on people who divide the Can be done: ledge from other countries/centres of learning? community and those who connect it. These are 2. Basics of faith called connectors and dividers.  As a solely desk-based exercise What are the most important facets of their faith?  As part of national/regional mapping exercise  Connectors What does their faith tell them about the conflict?  As part of community level participatory exercise Fighting is the most visible aspect of war, but How should they act, in the light of this? there are always those who offer links between Focusing on the role of religious values in a conflict 3. Adding to tension? warring parties. These connectors are often situation can be constructive as it enables us to see: Does their religious practice add to tension women or older people. They could be between groups at all, particularly if there are  How limits to faith literacy may be a barrier institutions, relationships, attitudes or interests. competing religious views within the community? towards peace. For example a market or a mosque, used by 4. Peace and resolution  How development of faith literacy can counteract everyone, is a connector. In normal life religious duties may be neglected violent narratives. but then during conflict religion can become a  Where communities’ religious influence and 1 Source: Mary Anderson, Collaborative for Development motivating force. If this is so, conflict can lead knowledge is derived from and to whom they Do No Harm Framework Materials, 1999–2010 to religious understanding of positive peace - http://www.donoharm.info/content/materials/documents.php turn to for information and guidance. and resolution. and - http://www.cdacollaborative.org/programs/do-no-harm WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 25 Mapping methodology: overview

 Dividers  Environmental problems and changes can be  What are the key dividers and tensions causing Dividers create or maintain tensions and indicate the motivation or cause of conflict, such as conflict in this region related to the environment? lack of solidarity within communities. Dividers can competition over resources. Examples: be institutions, relationships and values. If they i. Is there competition over local resources? Disaster preparedness are people they are often men and young people Which groups are involved? Has this been

but women, older people or religious leaders. Disaster preparedness is looking at how increasing over the recent time period? They can also promote antagonistic attitudes. communities can withstand environmental crises. ii. Are armed groups targeting natural resources There are not many practical examples of disaster to fund their activities? Explain the concept to the community. Ask them preparedness and conflict prevention having worked  How has conflict had an impact on environmental who and what they think are their connectors and together. But it is a logical, positive step to include vulnerabilities? dividers. environmental awareness in your mapping exercise. Examples: A disaster preparedness strategy could possibly i. Is the conflict reducing access to resources? ISSUE SPECIFIC MAPPING: prevent violence, such as fighting over scant ii. How has the conflict harmed the environment? ENVIRONMENTAL ANALYSIS resources following a disaster. Has it destroyed forests? Damaged water The following questions could help: resources? Any other effects? Can be done:  How will these vulnerabilities affect the conflict?  What are the disaster risks in the region/country?  As a solely desk-based exercise Example: Examples: i  As part of national/regional mapping exercise Extreme risk of flooding . Will this impact on the environment make the  What are the key vulnerabilities that need to conflict worse? Is there now more competition The relationship between the environment and a be addressed? for resources? conflict is not always considered. There are three Examples: ii. Are conflicting groups particularly vulnerable ways these issues interrelate: i. Lack of early warning system to environmental change?  How to build peace and resilience?  Conflict can impact the environment, and so ii. Dense population in coastal regions Examples: can peacebuilding projects. iii. Infrastructure too weak to cope with poor i  An environmental disaster can change the sanitation, transport, healthcare . Strengthen institutions and structures which dynamics between groups and the nature of iv. Lack of investment in water-diversion schemes resolve social conflict non-violently, such as the conflict in a positive or a negative way. v. Lack of education about post-disaster survival educational, religious, and legal institutions. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 26 Mapping methodology: overview

ii. Develop the emergency capacities in a way The following questions could help: that minimises tensions. Conflict mapping as part of integrated  Who are the main media actors? iii. Promote economic interdependence between sustainable development (ISD) List all the relevant media in this category. majority and minority groups so everyone is Examples: needs assessments involved in developing effective disaster i. Radio preparedness and early warning systems. ii. Television iv. Invest in better infrastructure for coastal iii. Newspaper regions to minimise risk of resentment/violence iv. Internet in post-disaster scenarios. v Assets . Other Human, social, financial  What is their reach? and spiritual capital ISSUE SPECIFIC MAPPING: Examples: MEDIA ACTORS i. Local ii. Regional INTEGRATED Can be done: iii. National SUSTAINABLE  As a solely desk-based exercise iv. Level of popularity/influence. DEVELOPMENT  As part of national/regional mapping exercise  What are their views?  As part of community level participatory exercise Examples: Structural Resilience i. Anti-government factors to shocks The media can shape public opinion in risky ways. ii. Pro-rebel Peacebuilding and conflict transformation projects iii. Anti-intervention often target media as a method to encourage iv. Pro-intervention changes in attitudes.  Who are the supported/promoted by? The tool enables a basic mapping of the role and Examples: strength of media to inform project design and your i. International funding If you are undertaking conflict mapping in conjunction approach to different media actors. ii. Government-backed with an ISD needs assessment,1 consider how: iii. Civil society credibility?  Potential to be partners for peace? 1 See Islamic Relief Integrated Sustainable Development programme: Domains of Change Checklist - http://policy.islamic-relief.com/ portfolio/islamic-relief-worldwides-integrated-sustainable- development-programme WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 27 Mapping methodology: overview

 The conflict situation has had an impact on  Schools EXERCISE 3 this domain of change.  Health centres Using the ABC triangle (see pages 17–18), ask the  Where a more detailed tool will assist in under-  Services and shops community to explain the behaviours, attitudes and standing the impact of conflict and violence,  Government offices institutions involved in the conflict. or provide better preparation for programming.  Projects Then create a new ABC triangle. Ask the community  Factories to explain what peace looks like to them. SAMPLE BASELINE  Areas at risk of flooding, pests etc. EXERCISE 4 Note: you may have already conducted this exercise Action I Additional exercises detailed here can complement earlier as part of a participatory rural analysis or ISD Ask beneficiaries to use the chart below to list the the participatory rural assessment that you under- needs assessment take with the ISD needs assessment. These can kinds of disputes and conflicts they experience in Action II order of frequency eg.: look at the conflict situation from the community’s perspective. Highlight the locations on your map which have Type of dispute 1  What is the usual outcome? Adapt and amend the following exercises to security problems or recent violent incidents. Type of dispute 2  What is the usual outcome? fit your context: These could include: Type of dispute 3  etc EXERCISE 1  Disputes over resources within a group Action II  Action I Disputes or violence between different groups What mechanisms does the community use to  Draw a map of your wider local area, taking care Looting or theft resolve these conflicts or disputes? For example,  to show the following important features such as: Violence due to outsiders discussion with the Sheikh or Imam, reporting the incident to the police or referral to local councils.  The village boundary EXERCISE 2 Make a list of these.  Grazing grounds Using a calendar, perhaps one you have drawn  Cropping areas yourselves, mark the months in which each dispute Action III  Roads and footpaths tends to occur and the reasons for it. Bring the two sets of information together  Rivers, lakes, dams and wells Note: if you have created a calendar as part of a (e.g see ‘step 3’, page 22).  Forests and fishing areas Participatory Rural Analysis or ISD needs assessment  Market centres simply integrate these questions into the exercise WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 28 Mapping methodology: overview

EXERCISE 5 This focuses on oral history. For more information Action I  Islamic Relief, Dr. Millat-e-Mustafa, Participatory Rural Analysis Ask the community to describe a time when they Handbook, 2008 felt secure. Then ask them to list the reasons why.  Dr Nikki Slocum, Participatory Methods Toolkit: A practitioner’s They can use counters (e.g. 0 = insecure; 5 = secure) manual, 2003 - http://archive.unu.edu/hq/library/Collection/PDF_ files/CRIS/PMT.pdf to rank these reasons in order of importance. Some examples of gender analyses tools can be found at: Action II  Canada International Development Agency, Gender Equality Ask the community to describe a time when they & Peacebuilding: An Operational Framework, 2001 felt insecure. Then ask them to describe what stops - http://www.sice.oas.org/Genderandtrade/CIDA-Gender-EN.pdf  Canada International Development Agency, Gender Analysis them feeling secure, using counters (as in ‘Action I’) Tools, 2012 - http://dmeforpeace.org/learn/gender-analysis-tools to rank the reasons.  New Zealand Aid Programme, Gender Analysis Guideline, 2012 - http://www.aid.govt.nz

‘Good enough’ approach to conflict mapping

Conflict dynamics can have a crucial impact on programmes. At the same time, the full mapping exercise may not be possible for you, given your time pressures. It is better to do a ‘good enough’ mapping process than not do one at all. The table (overleaf) adapted from the Conflict Sensitivity Consortium can help with the ‘good enough’ exercise. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 29 Mapping methodology: overview

THE ‘GOOD ENOUGH’ APPROACH1

When Concept note Full proposal Project start-up Monitoring Evaluation

What The first stage conflict analysis Revisit questions from concept Full conflict analysis applying a Review indicators, have regular Review of conflict baseline, (not in much depth) plus initial note improve analysis by drawing specific (relevant) tool. Analyse formal updates of your analysis indicators and project adjustments consideration of areas of concern/ on other resources areas of concern/opportunity. opportunity where project and Develop and implement conflict issues/locations overlap adaptations to project design to minimise concerns/maximise opportunities How Reflection/desk study Small number of interviews and Refer to chosen tool Keeping the discussion Evaluation methodology a focus group discussion amongst active in the project team participants (e.g. through regular meetings). Informal discussions with communities and relevant external actors familiar with the project area Who Person/people developing Draw on staff knowledge if you Refer to the chosen tool, but Staff, partners, communities, other Evaluation team, staff, partners, concept note have existing operations in/near should include partners and relevant stakeholders and actors communities proposed area. If you are not community participation in the area operational there interview others active in the area Where Desk-based In community and office Refer to chosen tool but likely In community and office In community and office in workshop setting

1 Adapted from: Conflict Sensitivity Consortium, How to Guide to Conflict Sensitivity - http://www.conflictsensitivity.org/how-to-guide/ WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 30 Alternative tools

Peace causes What is social capital? 1 POSITIVE APPROACHES TO PEACE  What are the structural causes of peace? The social climate of a community, the presence  What issues can be considered as related or lack of interweaving networks which provide Can be done: causes of peace? a backdrop for collective action.  What triggers peace or further reduction of Social capital is critical for societies to prosper  As a solely desk-based exercise conflict? and for development to be sustainable. Good social  As part of national/regional mapping exercise capital can improve a project’s effectiveness and  As part of community level participatory exercise Peace actors sustainability as the community’s capacity to  Conflict mapping tends to focus on the negative Who are currently the main peacemakers? work together is supported. This can:  What are their main interests, goals, positions, but can also be approached via the positive.  capacities and relationships? Address common needs. You can use the conflict mapping tools, or the   What institutional capacities for peace can be Foster greater inclusion and cohesion. ‘good enough’ shortcut.  identified? Increase transparency and accountability. Peace profile  What actors can be identified as potential With good social capital, communities can  What is the positive political, economic and peacemakers? Why? What are their incentives? advocate for their interests and needs, particularly socio-economic context? in situations of poor governance and accountability.  Peace dynamics What are the emerging positive political, Understanding social capital is another way for field  What are the current peace trends? economic, ecological and social issues? staff to see a community’s networks of influence and   What/where are the windows of opportunity? What specific areas that are peaceful/prone to interaction. This in its turn can help tackle the root  What comes from analysing the peace profile, peace can be found within this context? causes of conflict.  its causes and those involved? Is there a history of peace or peaceful relations? Sources of social capital are varied, and can be found at three levels: MAPPING SOCIAL CAPITAL  Community Facilities, communities, civil society  Economic Can be done: Public sector, private firms 1 Adapted from: Sampson, C., Abu-Nimer, M. & Liebler, C., Positive Approaches to Peacebuilding: A Resource for Innovators, 2010  As a solely desk-based exercise  Societal http://www.taosinstitute.net/positive-approaches-to-peacebuilding  As part of community level participatory exercise Ethnicity, gender, faith WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 31 Alternative tools

KEY DIMENSIONS OF SOCIAL CAPITAL1 Key characteristics of formal groups that need COLLECTIVE ACTION AND CO-OPERATION to be measured include: When this is not imposed by an external force it There are five key dimensions to social capital:2 can be measured and used as a proxy indicator  Density of membership of underlying social capital.  Diversity of membership Groups  Extent of democratic functioning Sample questions for measurement and  Extent of connections to other groups. i. “Do you help out a local group as a volunteer?” networks ii. “Have you attended a local community event Sample question for measurement in the past six months?” “If you suddenly needed a small amount of money, Information Trust how many people beyond your immediate household SOCIAL COHESION AND INCLUSION could you turn to?” and and Questions can reveal who is involved in collective communication Solidarity TRUST AND SOLIDARITY action, decision-making, and access to services. Questions can cover perceptions of social unity There are different types of trust and these require and togetherness in the community, and specific different types of questions. Types include: experiences of exclusion from decision-making Social Collective  Trust extended to strangers (often on the basis processes and/or services/project benefits. cohesion and action and of expectations of behaviour or a sense of shared Sample questions for measurement inclusion co-operation norms). i. “Are there any services where you or members  Trust in the institutions of governance (including of your household are occasionally denied service?” fairness of rules, official procedures, dispute ii. “Do you or family members have limited GROUPS AND NETWORKS resolution and resource allocation). opportunity to use services?” The effectiveness with which groups and networks Sample questions for measurement fulfil their roles depends on many aspects, including i. “If you were caring for a child and needed to go INFORMATION AND COMMUNICATION theirstructure, membership and the way they out for a while, would you ask a neighbour for help?” Maintaining and enhancing social capital depends function. ii. “Generally speaking, would you say that most on the interaction of community members, with 1 Section adapted from: The World Bank, Overview: Social Capital people can be trusted, or that you can’t be too each other, with other communities and with - http://go.worldbank.org/BOA3AR43W0 careful in dealing with people?” networks outside the community. 2 Graphic adapted from: The World Bank, Overview: Social Capital - http://go.worldbank.org/C0QTRW4QF0 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 32 Alternative tools

Sample question for measurement A project/organisation may not be bad even if it does PEA can reveal what motivates and what hinders “How easy is it for you to use the post office, not directly enhance social capital, however it can be human development. Understanding these dynamics telephone, newspaper, radio and television?” helpful to assess how participation and social capital can improve field programming, enabling humans to (or any other information services.) may be supported through interventions. become effective vicegerents Caliphs( ) and achieve their full human potential. MEASURING SOCIAL CAPITAL PROMOTION PEA looks at what motivates political behaviour, 1 IN YOUR ACTIVITIES POLITICAL ECONOMY ANALYSIS and how institutions, norms and incentives shape (PEA) policy. This has a direct impact concerning aid. If the You can analyse whether an organisation or project main actors, opportunities, and barriers concerning supports the building of social capital or not by policy reform are identified, field programming assessing it against these criteria: Can be done: strategies can be more realistic and effective. This Enhances social capital  As a solely desk-based exercise is particularly relevant to conflict, as the challenge  of conflict transformation is inherently political.  Builds relationships As part of national/regional mapping exercise In particular PEA is concerned with:  Develops capacity Give full measure when you measure, and weigh  Encourages participation  Interests and incentives with accurate scales: that is better and fairer  Looks for common solutions How these influence political elites and different in the end  Demonstrates transparency, good governance groups in society and how the resulting policy Q17:35  Inclusive outcomes affect development.  Extrovert, open  Values and ideas Human development is central to the Qur’an Weakens social capital How these become political ideologies, religious and is at the core of the Maqasid al Shair’ah. So beliefs and cultural expressions, and their impact  Project, short-term oriented understanding and developing tools to realise that on political behaviour and public policy.  Creates dependency potential is important in this goal’s achievement.  Formal institutions and societal norms  Focuses on service delivery The role of institutions in rule of law, elections and  Focuses on individuals social, political and cultural norms in modelling  Operates with hierarchical, closed systems 1 Based on presentation by Anne Skjelmerud, Norad, to UN System political and economic competition as well as  Segregated Staff College Strategic Learning Exchange: ‘Partnering with Faith Organizations on Development, Health and Humanitarian Work’, human interaction.  Introvert, closed group October 2013 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 33 Alternative tools

BEST PRACTICE 4. Allow sufficient time for PEA and manage MSTC ANALYSIS CYCLE expectations. Be aware that while PEA provides PEA can point to ways to build inclusive and stable a useful overview it may not give all the answers. Trigger Rapid political approaches in conflict situations, such as But it still provides a useful overview of the events and history through: dynamics of reform and allows for more scenarios sequenced and targeted PEA in later projects.  Strengthening of core state functions.  Political reform.  Actor Improving the delivery of state services to meet Strategic societal expectations. MAKING SENSE OF groups and 1 needs  Forging state legitimacy. TURBULENT CONTEXTS (MSTC) characteristics  Identifying how to build progressive change via non-state institutions, such as the media, Can be done: Operational private sector and civil society. Inter-group  As part of national/regional mapping exercise MSTC and advocacy relationships During conflict situations, PEA can identify the mapping implications drivers of shifting power and wealth relations and This tool is designed to deal with the complex and the impact this has on vulnerable groups. The best multi-faceted drivers of war economies and the social dynamics leading to violence. The aim of way to carry this through is to: Symptoms and Integration using MSTC is to ensure that humanitarian assist- 1 root causes with strategy . Ensure that PEA involves all stakeholders from ance supports economies of peace and not war. of instability and priorities the onset, state, non-governmental, external or MSTC can be used at a national and a regional internal actors. level. It dovetails with the ‘do no harm’ approach,2 2 . Recognise that it requires a rigorous and dynamic it provides detailed contextual analysis to Political process to identify all the elements hindering compliment the approach’s macro-level analysis. reconciliation and progress. economy of 3. Develop a clear objective about using PEA, 1 MSTC is a tool developed by World Vision International. instability looking at conflict contexts and asking questions See http://www.wvi.org/making-sense-turbulent-contexts/ publication/what-mstc for further details. about the process and methodology. 2 See http://www.donoharm.info/content/materials/documents.php © 2014 World Vision International and http://www.cdacollaborative.org/programs/do-no-harm/ WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 34 Alternative tools

MSTC is specifically designed for contexts where Conflict expressed in disagreements or differing A few days after the workshop, the host rampant political and economic instability is interests is normal and can be a stimulus for con- organisation presents initial findings including hindering the delivery of humanitarian aid. structive and positive change. So MSTC analysis draft recommendations, and participants receive So MSTC aims to give staff a way to stand back can identify key factors and trends which escalate a detailed and confidential written record of and look at all the aspects of ongoing conflicts, and these normal levels of disagreement into full-blown the workshop proceedings, without attribution.1 empower them to respond in the most effective way. violence. A month later, the host organisation circulates This can help staff to plan more effective a 12-page executive summary. interventions to help reduce or prevent overt or WHAT ARE ‘TURBULENT CONTEXTS’? systemic violence.1 TOOLS/OPTIONS FOR PROGRAMMING A place can be classified as experiencing a turbulent IN PRACTICE MSTC workshops may investigate: context if it is:  Chronically fragile, suffering from long term, MSTC analysis involves an intense, participatory 1. What phases has the context moved through? overt violent conflict three-and-a half day workshop with up to 25 2. What are the symptoms of instability?  Ostensibly at peace but undermined by hidden participants, four facilitators and one full-time 3. What kinds of actors are at play in the midst violence. documenter. of turbulence? This is not a training event, it aims to move 4. What struggles over resources and power play Natural disasters amplify social turbulence. The towards tangible humanitarian, development, and a role? recovery process often reveals deep fault lines advocacy priorities and practical recommendations 5. What resentments and stereotypes influence within society. Turbulent contexts are political in relevant to fragile contexts.1 The participants will the turbulent context below the surface? nature. Society’s instability in these contexts is bring their diverse perspectives, experiences, 6. Can we build a graphic picture of the dynamics chronic rather than acute. and expertise to analyse their own context. of the turbulent context? Most turbulent contexts experience ongoing Facilitating this workshop involves weeks of 7. Looking at the context, what trigger events may cycles of ‘peace’ followed by ‘conflict’. Violent research and careful selection of participants reasonably be expected to create new scenarios? conflict results from a system of violence. So NGOs from within and outside the host organisation. 8. What are the strategic and operational implications are more effective if they focus on the long-term, of the trends and dynamics of the turbulent cyclical and political nature of complex contexts. 1 See http://conflict.care2share.wikispaces.net/file/ context? view/20101126+What+is+MSTC-rev.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT MAPPING | 3 • 35 Alternative tools

Making sense of turbulent contexts For more information  World Vision, Making Sense of Turbulent Contexts - http://www. wvi.org/making-sense-turbulent-contexts/publication/what-mstc  World Vision, Policy and Practice Paper: Bridging the Mapping social capital participation gap: developing macro level conflict analsysis  The World Bank, Social Capital: Overview - http://go.worldbank. through local perspectives, 2013 - http://www.worldvision.org.uk/ org/C0QTRW4QF0 index.php/download_file/view/1523/958/  The World Bank, Social Capital: Sources of Social Capital  http://cdacollaborative.org/sdm_downloads/do-no-harm-and- - http://go.worldbank.org/XR8TFW7L20 peacebuilding-five-lessons/  The World Bank, Social Capital: Measuring the Dimensions of  http://www.donoharm.info/content/materials/documents.php Social Capital - http://go.worldbank.org/TC9QT67HG0  Mary Anderson, Collaborative for Development/Do No Harm  The World Bank, Social Capital Assessment Tool - http:// materials are available - http://www.principletopractice.org/from- siteresources.worldbank.org/INTSOCIALCAPITAL/Resources/ principle-to-practice/a-brief-history-of-the-do-no-harm-project/ Social-Capital-Assessment-Tool--SOCAT-/annex1.pdf  Do No Harm, Options For aid in conflict Lessons from Field  The World Bank, Social Capital Measurement in CDD operations Experience, 2000 - http://cdacollaborative.org/publication/ http://go.worldbank.org/QQ348DZRE0 options-for-aid-in-conflict-lessons-from-field-experience/  Do No Harm, Three Key Lessons and their Implications for Training, 2008 - http://cdacollaborative.org/publication/three-key- Political economy analysis lessons-and-their-implications-for-training/  DFID, Political Economy Analysis: How To Note, 2009  Do No Harm, Project Workbook, 2007 - http://cdacollaborative. - http://capacity4dev.ec.europa.eu/political-economy/document/ org/publication/do-no-harm-project-workbook/ political-economy-analysis-how-note-dfid-2009  Do No Harm, Framework for analysing impact of assistance on  Europeaid, Capacity4Dev, Viewpoint: Good Practice for conflict: Handbook - http://www.gsdrc.org/document-library/ Conducting a Political Economy Analysis - http://capacity4dev. the-do-no-harm-handbook-the-framework-for-analyzing-the- ec.europa.eu/article/viewpoint-good-practice-conducting- impact-of-assistance-on-conflict/ political-economy-analysis 4.a Managing risk Working in Conflict: A Faith Based Toolkit for Islamic Relief WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 2 Contents

Approaches to conflict–3 Working with local partners–18 For more information–19

Security–4 Procurement and logistics–20

Risks to civilians–5 Interacting with armed actors–22 Protection and right to security–5 For more information–23 For more information–8

Options for immediate action Human resources and risks to staff–9 against escalation–25 Potential risks in staff recruitment–9 For more information–28 Supporting staff in crises–11 Traumatisation and vicarious traumatisation–12 Negotiation and mediation–29 Developing Social support systems–13 For more information–33 For more information–14

Communication–15 Being aware of non-verbal communication–16 For more information–17 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 3 Approaches to conflict1

When intervening in a conflict it is important to Controlling: Problem-solving: be aware of how you and your organisation can ‘Do it my way’ High concern ‘Let’s resolve this together’ for goals influence the situation through your attitudes and  Strategies  Strategies behaviour. There are a range of approaches to Control, compete, force, Information gathering, dialogue, conflict which differ in suitability according to coerce, fight looking for alternatives the culture and context you are working in.  Character  Character Impatient with dialogue Concerned but committed to and information gathering Compromise: ‘I’ll give a resolve  Prefers others to little if you do the same’  Prefers others to Avoid or accommodate  Strategies Problem-solve or compromise Reduce expectations, Low concern for bargain, give and take, High concern for relationships ‘split the difference’ relationships  Character Cautious but open Avoiding:  Prefers others to Accommodation: ‘Whatever

 ‘Conflict? What conflict?’ Compromise or you say is fine with me’  Strategies accommodate  Strategies Avoid, flee, deny, ignore, Agree, appease, smooth over withdraw, delay or ignore disagreements, give in  Character  Character Refuses to enter into dialogue Interested in others’ information or to gather information Low concern and approval  Prefers others to  Prefers others to 1 Respond to Conflict, Working with Conflict (originally for goals developed by Kenneth W. Thomas and Ralph Kilman) Avoid Control

- http://www.respond.org/pages/publications.html CONCERN GOALS FOR CONCERN FOR RELATIONSHIPS  WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 4 Security

Health programmes, disaster preparedness, Offices and staff are required to strictly adhere mitigation programmes and peacebuilding to Islamic Relief security policies and guidelines. initiatives all aim to ensure a safe and peaceful life This section is not designed to replicate or replace for all. Nonetheless when disaster strikes, Islamic these policies, but to provide further information Relief undertakes a range of relief activities and on some of the risks and considerations that are rehabilitation programmes. The guiding value is the particular to humanitarian and development work in equality of all men and women, and the right of all to a conflict environment. The emphasis in this section live in safety. Part of Islamic Relief’s commitment to is on managing the risks inherent in such contexts, enhance the safety and security for all is dedication starting from an Islamic basis to inform our approach, to ensure the safety of Islamic Relief’s own staff and and focusing on the impact of insecurity on the their families. communities we work with. Sadly, in the last 10-years around 780 humanitarian workers were killed worldwide (may God bless their souls). What is less well known, however, For more information is that the majority of such tragic deaths were caused by road accidents. This is why security is also about  Islamic Relief Security Policy, 2008. getting the basics right. Simple, everyday acts will  Shaun Bickley, Safety First: A safety and security handbook for reduce risks and threats to staff and beneficiaries. aid workers, Save the Children, 2010 - https://www. This can mean, for example, driving at safe speeds, savethechildren.org.uk/sites/default/files/docs/Safety_First.pdf all staff trained in using communication systems, and guaranteeing proper office and home security. Where possible, security is preventative; minimising risk as well as preparing for it. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 5 Risks to civilians

This ‘rights-based’ approach is how Islamic Relief The changing nature of conflict means that PROTECTION AND approaches situations of insecurity – where security civilians are now most at risk of harm. This comes THE RIGHT TO SECURITY is considered, it should be considered in relation to from indiscriminate bombings, the spread of weapons, all of these five areas. For example, in mapping a landmines, improvised explosive devices (IEDs), location for risk of conflict and insecurity you would intimidation and coercion, sexual violence or the It is God who has given you the earth for a dwelling discuss with the community how the situation has deprivation of basic resources such as food, shelter place and the heavens for a canopy ... He shaped a negative or positive impact on all of these areas and sanitation. This is why humanitarian agencies you, formed you well, and provided you with of their lives, rather than focusing solely on physical need to take extra measures to ensure the safety good things security. of civilians in conflict. Q40:64 Islamic teachings repeatedly discuss the IMPROVING SAFETY AND PROTECTION importance of protecting innocent life. Distinction This section briefly outlines what is meant by the FOR CIVILIANS IN CONFLICT between armed groups and civilians during times ‘right to security’, drawing on both Islamic teachings of war was highly emphasised in the traditions of “Stop, O people, that I may give you ten rules for and current practices in development. Islam teaches the Prophet Muhammad (PBUH) and the Caliphs. your guidance in the battlefield. Do not commit that the earth was created as a ‘resting place’ for The above teaching by Abu Bakr (RA) demonstrates treachery or deviate from the right path. You must us – a place of tranquillity. This means that not only that ensuring the safety of civilians does not only not mutilate dead bodies. Neither kill a child, nor should we try to prevent insecurity, but that we mean refraining from killing women, children and a woman, nor an aged man. Bring no harm to the should actively try to establish stable and secure the elderly; it also means that armed groups must trees, nor burn them with fire, especially those environments. not damage a civilian’s source of livelihood or which are fruitful. Slay not any of the enemy’s The maqasid al-shari’ah, providing the fundamental sustenance. Therefore, going back to Islamic flock, save for your food. You are likely to pass principles guiding Islamic law, seeks to promote the teachings on the right to security and the maqasid by people who have devoted their lives to well-being of all humankind by safeguarding: faith al-shariah, securing civilian safety does not just monastic services – leave them alone.” (deen), life (nafs), intellect (‘aql), posterity (future mean the absence of violence – it means the Abu Bakr (RA) generations, nasl) and wealth (maal). protection and promotion of their basic rights in relation to all the dimensions of human development. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 6 Risks to civilians

WHAT IS ‘PROTECTION’? DOING A PROTECTION ANALYSIS

Protection is about improving the safety of vulnerable When working in an insecure situation, it is important civilians who are at risk because they are exposed to analyse what the threats are, who may be affected to a threat. by them, who the perpetrators are and how the threats could be reduced. Sensitivity is needed when learning about the Threats Reduce threats via protection needs of a community. Certain threats  Violence  Advocacy may be difficult or sensitive for people to admit to and discuss. e.g. killing, wounding, Lobbying those in power to protect people Conduct a protection analysis with the communities rape, torture  Capacity building in your context for each threat that they face. Ask  Coercion Supporting authorities to protect people some simple questions: e.g. slavery,  Presence exploitation, human Using physical presence to deter attacks  Who is vulnerable to this threat? trafficking Who is responsible for protection and what are  Deliberate deprivation they doing? RISK e.g. destruction of Reduce vulnerabilities via  What are the impacts of this threat? homes and livelihoods  Assistance What is the community doing to protect itself?  Who is the perpetrator? Directly providing goods so people aren’t What are other NGOs and UN agencies doing? exposed to threats What are the gaps? Vulnerabilities  Voice e.g. gender, age, Helping people negotiate their own safety ethnicity, nationality,  Information sexuality, religion, Helping people make informed decisions language, class about their safety WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 7 Risks to civilians

LEGAL FRAMEWORKS FOR PROTECTION Objective setting MAINSTREAMING Protection is cross-cutting objective in our PROTECTION1 There are many legal frameworks which protect the programmes (i.e. we make sure that when we design Assessments safety of civilians that can be referred to including: outcomes, outputs and activities we think about how they can improve and not compromise civilian safety).  The Universal Declaration of Human Rights2  The Refugee Convention3 Implemetation and monitoring  The Geneva Convention4 All programme staff are able to identify protection problems in the communities where they are MAINSTREAMING PROTECTION1 delivering the programme and this is part of regular Objective Evaluation Staff capacity programme monitoring. Managers can act setting Mainstreaming protection is different from protection appropriately on this information usually by: programming and has an impact on all areas of the  Co-ordinating with other agencies who are in a project cycle. position to respond. Staff capacity  Influencing local level protection actors who could Implemenation Programme staff and management understand change the situation.  and monitoring what protection means and how to recognise Adapting the way that we deliver our programme threats. Programme staff members know how to to help people avoid threats. pass sensitive information to their managers for Evaluation a decision on how to respond. Include evaluation of the positive and negative 1 Improving the Safety of Civilians: A Protection Training Pack, Oxfam Assessments impacts of our programme on protection of the GB, 2009 - http://www.globalprotectioncluster.org/_assets/files/ Needs assessments for humanitarian programmes community. aors/protection_mainstreaming/Oxfam_Improving_Safety_Civilians_ Training_PAck_2008_EN.pdf should identify protection threats, vulnerabilities and 2 http://www.ohchr.org/en/udhr/pages/introduction.aspx communithy coping mechansisms. 3 http://www.unhcr.org/3b66c2aa10.html 4 http://www.icrc.org/eng/war-and-law/treaties-customary-law/ geneva-conventions/ WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 8 Risks to civilians

When protection issues are identified there are DETERMINE RISKS three options for immediate response:  Co-ordinating with other agencies Once you have identified who is vulnerable and what threats they face, through a simple option planning Working with other agencies so they are aware exercise, you can improve safety for civilians in your of the issue and can find a response, e.g. sharing context by determining risks, obstacles, how to information on protection threats in a particular overcome these barriers and what resources will village in order to identify which organisation can be needed to carry this out: respond.   Adapting the programme to keep people safe How can safety for civilians be improved in this context? What are the risks that they face? Changing the way we implement our programme  What are the obstacles to improving safety? to make people less vulnerable, e.g. relocating  How can we assist in overcoming these barriers? our latrines so that women do not have to walk  What resources are needed (e.g. time, money, through a dangerous place. people, partner organisations)  Local-level advocacy Influencing the local authorities or individuals who have the power to reduce the threat, e.g. talking For more information to the local army commander to stop his troops abusing civilians.  Islamic Relief Security Policy, 2008.  Improving the Safety of Civilians: A Protection Training Pack, Oxfam GB, 2009 - http://www.globalprotectioncluster.org/_ assets/files/aors/protection_mainstreaming/Oxfam_Improving_ Safety_Civilians_Training_PAck_2008_EN.pdf  Shaun Bickley, Safety First: A safety and security handbook for aid workers, Save the Children, 2010 - https://www. savethechildren.org.uk/sites/default/files/docs/Safety_First.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 9 Human resources and risks to staff

POTENTIAL RISKS IN  Because agencies rely on word of mouth to  Cases where some staff cannot work together STAFF RECRUITMENT source employees. In cultures where loyalty and as security implications dictate who can work trust are highly valued, staff will recommend in which location. people they know.  Restrictions on mentioning that there has been a If you have suffered a blow, they too have suffered  When local authorities or military insist on conflict, or on recognising that there are different one like it. We deal out such days among people having control over international agency hiring. groups at all. This lack of identification can make in turn, for God to find out who truly believes equal hiring very difficult. National staff act as the public face of an Q3:140 organisation and where one group is clearly visible Best practice to help alleviate these issues: compared to others this can create the impression  Management should be aware of the groups It is standard practice in most international aid of bias – increasing the extent of competition over that their staff come from, and should try to do agencies to hire mainly local staff. While this is aid resources and even encouraging interference a conflict impact analysis where staff are working best practice in helping to ensure better service in the activities of the agency. to beneficiaries and to increase the capacity of the within their own communities and then act to avoid, mitigate or respond to these issues. local population, experience shows that the hiring HOW TO MITIGATE THESE ISSUES: of local staff can exacerbate conflict. Who gets hired GOOD PRACTICE into which positions, as well as what they are paid, CASE STUDY: AUDITING YOUR STAFF TO BE CONFLICT SENSITIVE can exacerbate intergroup conflict or strengthen There can be problems caused by even the simplest alliances. Preferential or single-group hiring often actions to mitigate a bias, in hiring such as: takes place in international aid agencies: During a food distribution due to take place in  Existing staff may be insulted by the suggestion a conflict area, the facilitator indicated at a group  When they work in an area where only one of the that they are biased or that they are unable meeting that Islamic Relief was to bring food directly groups in conflict live and staff are then drawn to access all the communities. to the people, rather than by working with the local from that group.  Where different groups are brought into the leaders. At this time some of the trust in the community  Where criteria for hiring inadvertently limits agency, tensions between groups may become leaders had been reduced because of the political access to jobs (such as language restrictions). replicated and staff may become reluctant situation. However, it had not been the intention by to discuss issues openly. Islamic Relief or the donor to bypass the leaders, this was an unexpected announcement by the facilitator. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 10 Human resources and risks to staff

In response to this announcement an armed Hire a range of staff from different sub-groups Address the divisions caused by restrictions member of the community got up and said if that to try and ensure: on staff work together (due to security or other was the way it was going to be, no one was going considerations) through joint training and meetings,  No one side is favoured over others. to leave the meeting. explicit information sharing or visits.  That there is a public demonstration of people Some of the relatives of the facilitator were from different groups working together. present in the community group and, to diffuse CAPACITY BUILDING  That you provide a safe space for people who the situation, they started speaking up and making do wish to maintain relationships across conflict fun of the facilitator. The family members took what It is important to understand the obstacles that can divides. he said lightly and mocking him; indicating that it affect staff from realising their goals, while enhancing  Demonstration of a commitment to the equal was his job that made him speak so rudely. It was their abilities to allow them to achieve results. value of all lives. in this way the tensions were relieved. The leaders Capacity building of project staff, then, is essential were involved in the distribution as planned, and the Do whatever possible to mitigate pressures from if they are to understand and use conflict sensitivity. person who was angry at the meeting became part external actors to hire from particular groups. A key lesson from the experience of Conflict of the distribution group. Overcome staff resistance to hiring from different Sensitivity Consortium members was that involving Staff reported that they did not know why he groups by: partner staff in conflict sensitivity training – together said this, speculating it was a dislike he had for the with community participants where possible – made  Being transparent and direct with staff, explaining leaders. This example is a good indication of how a critical difference to the quality of implementation. how hiring is a way to demonstrate impartiality to there can be great risk if agencies are not careful This enables all participants involved in the the public. about the staff that are involved in a particular project to recognise conflict issues, how they  Look for information from those in society who project, especially where staff are closely related relate to the project and to devise solutions jointly. favour multi-groups staffing, even if this to that community. In this situation an HR conflict Including communities in capacity-building and information is not public. sensitivity audit may have been able to prevent review of the project design can generate a strong  Use proxy descriptions where other identity this situation from occurring. sense of ownership. It also sensitises communities markers cannot be used – e.g. ‘those returning to conflict sensitivity and that an intervention can from conflict’, or their professional knowledge TENSIONS do harm. It can also give space for people to about a particular area (e.g. pastoralist or speak about any concerns. Capacity-building of agricultural). Problems related to inter-community tensions communities in conflict sensitivity also fosters their could be alleviated by following these steps. understanding of project processes and the reasons why particular choices are made. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 11 Human resources and risks to staff

Within this sector there is a traditional tendency SUPPORTING STAFF IN CRISES to dismiss stress and burnout - ‘there has always been stress in this job, always will be’. The attitude “And your smiling in the face of your brother is that stress is ‘part of the job’ and staff should ‘cope charity, your removing of stones and thorns from or leave’ does not consider the high personal, social people’s paths is charity, and your guiding a man and organisational costs when job stress turns gone astray in the world is charity for you.” into crisis. Bukhari and Muslim BURNOUT1 Aside from the physical security risks inherent in working in crisis areas, working in conflict zones Stress occurs when there is an imbalance (perceived also creates a high risk of staff burnout, compassion or real) between demands and the individual’s fatigue and vicarious traumatisation – this is where capacity and capability to respond. Burnout occurs staff may begin exhibit symptoms of trauma as a when the stress becomes unmediated and the result of empathic engagement with the traumatised person has insufficient support systems to ‘help people they are working with. In addition, staff relieve’ the pressure. may themselves experience the traumatic events Burnout has an array of potential symptoms – associated with the relief environment or may physical depletion, feelings of helplessness and themselves be victims of trauma from previous hopelessness, disillusionment, negative self-concept, experiences. As organisations working in high negative attitudes. Onset is slow with a steady stress locations, care of staff is a key factor in erosion of spirit and energy. preventing risks – for both =staff and beneficiaries. Because of low recognition of burnout crisis Staff who work in humanitarian and relief usually only appears when people are so exhausted environments are often highly motivated. However, they leave the job, develop a psychological problem, when things get worse instead of better the engage in substance abuse or attempt suicide. probability of burnout and negative impacts can Some foundational problems that contribute increase. Crisis workers are often exposed to high towards burnout: incidences of trauma for extended periods of time which has an inevitable psychological impact. 1 Adapted from: James & Gilliland, Crisis Interventions Strategies, 7th Edition WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 12 Human resources and risks to staff

1. Role ambiguity Stagnation  It can be ‘infectious’ as the reduced capacity or Where the rights, responsibilities, accountability  The worker starts to feel that personal, financial apathy of one staff member puts strain on others. etc. are unclear to the worker. and career needs are not being met.  Greatest risk is for beginners and long-term 2. Role conflict  Astute management can head off stagnation by workers. Where the demands of the role are incompatible providing incentives and reinforcement.  Men and women are similar in their experience or inconsistent with values or ethics. Frustration of burnout. 3 Role overload  .  This is likely to have effects on others. Restorative and preventative measures need Where staff are required to undertake more work  This can be dealt with by addressing it directly – to be individually tailored.  than they can reasonably manage. through workshops or support groups to increase Job autonomy and social support buffers are 4 Inconsequentiality . awareness of burnout. Group work helps generate crucial to preventing, containing and reducing Where staff begin to feel that no matter how hard solutions as a team. burnout. they work it will make little impact on the situation.  Making time for leisure and using it wisely is 5. Isolation Apathy as important as any other job variable. Where they lack a social support network – this  Burnout – usually identified initially by chronic  Burnout can lead to growth as well as despair. is a particular risk where staff are working away indifference to the situation.  Education, training and awareness related to from home or their community.  If the problem has reached this stage the worker trauma is related to lower burnout rates. 6. Autonomy may defy efforts at intervention.  A history of previous trauma is a contributing Where the staff’s ability to make decisions is factor to burnout. co-opted by their employer or others. OTHER WARNING SIGNS

THE STAGES OF BURNOUT Other dynamics that managers should be aware of – and watch for in themselves! TRAUMATISATION AND Enthusiasm VICARIOUS TRAUMATISATION  Stress builds up. Needs to be tempered by training programmes  Factors outside of work can contribute towards which define what the worker can reasonably burnout. Staff working in conflict areas and emergency expect to accomplish.  Burnout is process rather than associated with situations may experience traumatising events that an event. have a psychological impact, both in the immediate  It can occur more than once. term and potentially long-term. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 13 Human resources and risks to staff

Vicarious traumatisation occurs when an 2. Safety is the most important factor for Agencies that report lower incidences of burnout: individual begins to exhibit the effects of trauma both beneficiaries and staff. Clear-cut safety  Allow input into the mission of the organisation. related symptoms of those around them. This may procedures should be constantly taught and  Are flexible in providing instrumental and be a risk for those staff working in continuously reinforced. emotional support. close proximity to those experiencing trauma and 3. Working hours are kept reasonable and to  Generate support groups. post traumatic stress disorder (PTSD). a clear standard – where emergencies occur  Provide consultation. For more information on trauma and PTSD, see compensatory time is taken immediately  Provide job clarity. relevant sections in section 2, ‘The human cost’. afterwards. Clear delineation is also made  Promote managers with social leadership styles. between work and home – that home and family  Supervision to help workers resolve problems. BEST PRACTICE FOR SUPPORTING STAFF are the priority is understood by managers.  Enable realistic expectations or work 4. Supervision is continuous and supportive. achievements. It is frequently difficult to detect burnout in A reasonable supervisor to worker ratio is oneself so the employing agency has a key role maintained (e.g. 1:6). There is positive reinforce- and responsibility in identifying and preventing ment of staff and technical support given for DEVELOPING SOCIAL these problems. Failure to clearly define job roles optimal performance, with time allocated to SUPPORT SYSTEMS or function is one of the best predictors of work- training and education on new practices. place contribution to burnout. 5. Good management of logistics and administration Easy access to consultation and supervision helps prevent frustration and excessive paperwork. “The example of the believers in their affection, are critical support mechanisms for crisis workers. 6. Faith-based renewal and growth should be mercy, and compassion for each other is that of a Offices should be aware that crisis interventions encouraged. Good networks increase credibility body. When any limb aches, the whole body reacts should never be done in isolation and wherever and also enable joint working and wider support with sleeplessness and fever.” appropriate professional assistance should be for activities. Muslim called upon. 7. Debriefing is used continually. Developing social support systems can be crucial 8. Develop a team approach where all are involved How to burnout proof an agency: to a healthy working environment when the content at all levels – asking for assistance is welcomed. 1. Provide clarity of mission and foster team of the work is difficult and emotionally taxing. 9. Workload is manageable – sufficient staff are mentality. Social support systems have six basic functions: recruited to keep it this way and funds are enabled for this. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 14 Human resources and risks to staff

1. Listening  Establishing transparent and consistent practices 2. Technical support that support the personal growth of employees. 3. Technical challenge - workers need to be  Encouraging faith based renewal and growth both challenged in order to develop and remain within and outside of the work place. Engagement engaged with their work with wider support networks such as religious 4. Emotional support communities, family, wider social circles. 5. Emotional challenge - it is healthy to challenge  Appropriate training for management on being excuses and helpful for workers to believe that aware of the needs of the employees they are they have explored all avenues in attempting to responsible for, particularly in checking that resolve problems. However this should be used workloads are appropriate and manageable. sparingly so not to be perceived as pressurising. The most important factor in developing a healthy 6. Sharing a social reality - external validation of support system for employees is to foster an perception can be important in situations of environment where discussion of problems and stress. potential solutions is welcomed and a team The exact nature of the system will depend on your mentality is developed in support of the clear context, but options include: mission of the organisation.  A buddy system or networks – where individuals are paired or grouped to enable mutual support.  An established system where teams meet to For more information discuss the impact of their work, discuss problems and discuss solutions.  Mary B. Anderson, Options for Aid in Conflict: Lessons from  Having confidential psychosocial support Field Experience, The Collaborative for Development Action, 2000 - http://www.gsdrc.org/document-library/options-for-aid-in- services publicised as available to staff. conflict-lessons-from-field-experience/  If there is a suitably trained member of staff, have  How to Guide to Conflict Sensitivity, Conflict Sensitivity them as an allocated focal point for staff to speak Consortium 2012 - http://www.conflictsensitivity.org/how-to- guide/ to if they have concerns about their mental or emotional health. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 15 Communication

Yet negotiations facilitated by the United States For a long time, Israelis thought that a peacetime God said [to Moses] … ‘Go, both of you, to Pharaoh, dragged on for a decade. While one problem was relationship would be one of friendship and harmony for he has exceeded all bounds. Speak to him the difference between ‘principled’ as opposed to – an ‘expression of affection’. When it became gently so that he may take heed, or show respect.’ ‘pragmatic’ ethics of conflict resolution, another impossible to maintain this illusion any longer, Israel Q20:36–44 was a fundamental difference in understanding fell back on its old idea of ‘normalisation’. This what would be the nature of ‘peaceful relations’. expressed Israel’s belief that when a conflict is Communication is discussed in this section of A contradiction between the Israeli and Syrian resolved, there is a return to a normal state of the toolkit as examining how parties communicate beliefs concerned the exact nature of peace and relations. It did not require reconciliation. is one way in which risks can be identified, while reconciliation. Syria’s conception of peace was From the beginning the Syrians were distressed managing the nature of how we communicate with derived from a formalistic concept of salam, as a by the term ‘normalisation’, which they categorically others can be the key to mitigating risks. Managing contractual agreement between countries putting refused to accept. In the January 2000 peace talks, communication and being careful about your an end to a state of war and establishing diplomatic Syrian negotiators fought tooth and nail to ensure communication strategies is an excellent risk relations between them. Distinguishable from the that future ties with Israel would be conducted management tool for any activity context, but with conflict resolution notion ofsulh, which is recon- in a committee of normal peaceful relations, not particular relevance to conflict or fragile environments. ciliation between communities and peoples, after normalisation. There has been conjecture that Syria which they live together in harmony. disliked the idea of normalisation because the Arabic CASE STUDY: Throughout the peace negotiations, Syria never equivalent is related to tatbi’, which is associated 1 LANGUAGE IS IMPORTANT ... concealed its distaste for dealing with Israel or its with the taming of a domestic animal. insistence on minimizing contact – even after the Syrian-Israeli relations in the Hafiz al-Assad period conclusion of a peace treaty. Syria was at best LANGUAGE AS WINDOW INTO HUMAN NATURE: provide an example of where ‘semantic dissonance’ offering cold state-to-state salam, not a warm COMMUNICATION TYPES complicated and delayed the already difficult reconciliation sulh. exercise of conflict resolution. In line with the Hebrew interpretation of shalom, The psychologist Stephen Pinker, drawing on the Following the Madrid Conference in 1991, both which incorporates both salam and sulh, Israel work of anthropologist Alan Fiske, has categorised sides committed themselves to making peace. took it for granted that peace with Syria would relationship types across world cultures into three entail more than a formal end to belligerency broad categories: 1 Adapted from: Raymond Cohen, ‘Language and Conflict Resolution: and the bare bones of diplomatic relations. The Limits of English’, International Studies Review, vol. 3, no. 1, spring, 2001 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 16 Communication

 Dominance However both parties are expected understand Are there competing views on what relationship Don’t mess with me, hierarchical relationship. the inferred meaning. An indirect speech act in type there are (i.e. both groups feel they are in  Communality the example of a bribe might be to show the a dominance relationship but are not agreed Share and share alike, as in family relations etc. money and say: “I was hoping to sort out this on who is the dominant party)?  Reciprocity problem here.”  How might an indirect speech act enable Business tit-for-tat, reciprocal transactional). communication or resolution with deniability? There are two reasons why people use indirect  How might a direct speech act cause clarity Where we are unsure where the relationship lies, speech acts: for both sides (i.e. disabling the potential for or there is ambiguity of the dominance of the 1. Deniability, thereby reducing awkwardness. deniability)? relationship, awkwardness is frequently the result. Where the speech is indirect both parties can  Have there been indirect speech acts that have Hence in some cultures you are advised not to do pretend that the direct meaning was not implied. been misunderstood? major business transactions with friends, because 2. To soothe changes between relationship types it blurs the lines between these different types of and thereby reducing perceptions of inappropriate relationship and can lead to awkwardness or tension. behaviour. BEING AWARE OF Individual vs. shared knowledge: This is useful to remember when: NON-VERBAL COMMUNICATION and its use in tense situations  Communicating with parties in conflict. There is a difference between explicit language  Trying to reduce tension between groups. Much of our communication is non-verbal – we (direct speech) and innuendo (indirect speech):  Mediating between individuals or groups. give strong messages with our movements and  A direct speech act actions that can counteract or support our verbal Is explicit and creates mutual knowledge. An Relevance for programming messages. The tools outlined below are based example of this is with a bribe – a direct speech In working in conflict or tense situations it can be on Jeff Thompson’s introduction toNonverbal act would be: “Have this money in exchange useful to consider communication types in the Communication for Hostage and Crisis Negotiators.1 for not giving me a speeding ticket.” following ways: Although based on a negotiation situation, these  An innuendo areas of focus are equally valid for all communication  What is the nature of the relationships between Is frequently culturally specific, involves indirect and are particularly relevant when working in individuals or groups? What expectations on reference (or no reference at all) to the topic. situations of conflict or tension. behaviour are implied by that relationship type? 1 http://www.mediate.com/articles/ThompsonJbl20130813.cfm WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 17 Communication

Consider, for example, how nodding your head Listening Appearance and displaying other nonverbal actions can signal An important trait found in expert negotiators is that Being properly dressed for meeting or situation may you are listening; how allowing people to speak they spend much more time listening than speaking. include having distinctive clothing identifying your can reduce a tense discussion; and what effect Listening allows the other person to share their affiliation. The reverse is also true - you should be an interruption may have. perspective on what has led the particular situation aware whether your clothing or appearance may Movement from arising. This can contribute to reducing lead to misinterpretation or association with a heightened emotions and encouraging actions particular group. Body movement that matches the words being from a reasoned perspective. spoken helps display genuine empathy while also contributes to developing rapport and building trust. Touch Notice how often you nod your head, use hand The research of Amy Cuddy of Harvard Business For more information gestures, and use noises such as “mmm” to express School1 demonstrated how acting confident can agreement or understanding – the relevance of these increase thoughts of being confident, and her  Alan Fiske, ‘The Four Elementary Forms of Sociality: Framework movements will vary between cultures. Mirroring the research demonstrates the reverse can be true too. for a Unified Theory of Social Relations’,Psychological Review, vol. 99, no. 4, 1992 - http://www.sscnet.ucla.edu/anthro/faculty/ position of the person you are speaking to can build Unintentional body movement and actions can fiske/pubs/Fiske_Four_Elementary_Forms_Sociality_1992.pdf rapport and increase their comfort level. contribute to this – certain postures, fidgeting and  Stephen Pinker, ‘Language as a window into human nature’, self-touching (e.g. twisting a ring, touching your hair, animated talk with Royal Society 2011 - http://www.youtube.com/ Environment watch?v=3-son3EJTrU or touching the back of your neck) can be a sign of  The environment is important in how your message Relational Models Theory - http://www.rmt.ucla.edu anxiety and stress.  Jeff Thompson, Hostage & Crisis Negotiators: Nonverbal can be received. Consider how the setting of your Communication Basics: A useful tool in developing alternative communication may impact the other party – Tone methods of communication that facilitate peaceful relations is are they likely to feel intimidated, impressed, or Your tone of voice is an important tool that can non-violent communication (NVC) – also called ‘compassionate communication’ or ‘collaborative communication’. There are dismissive? How can you change that perception de-escalate or escalate a situation. When used many resources and sites available on NVC. through your words and actions? strategically tone can display calmness and can help Time reduce the tension in the other party. A calm voice tone can also establish trust, rapport, and display Not rushing the process and providing time for genuine empathy. proper preparation often leads to better decision making. 1 http://www.ted.com/talks/amy_cuddy_your_body_language_ shapes_who_you_are WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 18 Working with local partners

 In circumstances where Islamic Relief has no  A foundation is laid for transitional programming Hold fast to God’s rope all together … operational capacity, it may forge partnerships from crisis environment to long-term development Q3:103 with other local or international NGOs, in order to goals. deliver aid or development services satisfactorily.  Activities and direction are provided for those left As a primarily implementing agency, as opposed to A condition for grant-aiding any partner in these in situations of forced helplessness. a grant-giving charity, Islamic Relief relies principally circumstances is that Islamic Relief will be  The existing skills of the community are utilised, on its field office staff to supervise and monitor its provided the opportunity of monitoring and rather than bringing in others from outside the work. However, in the interests of project sustain- evaluating the project in the field. community. ability, building local capacity and community  In circumstances where Islamic Relief has  Trust between the community and agency is built empowerment, and particularly in the case of operational capacity and is approached by other more quickly where mistrust becomes the norm. implementing development projects, Islamic Relief international or national organisations to work in believes it is the right of the communities it works partnership with them – either delivering aid or NEGATIVE ASPECTS with to be empowered to sustainably manage their implementing projects – it may draw up own services and development processes. partnership agreements with them. Experience shows that working with local partners Islamic Relief therefore actively encourages work can also exacerbate conflict, or may miss oppor- with partner organisations in the field in the following POSITIVE BENEFITS tunities to promote peace and conflict trans- 1 circumstances: formation. This can happen in a number of ways:  In conflict and fragile situations working with local In order to safeguard the long-term sustainability 1. Missed opportunities partners can have a number of benefits: of a project, Islamic Relief’s investment and in There may be a missed opportunity in having an the interests of enabling and empowering local  Programme or project sustainability is enhanced ‘international presence’ – the outsider status may communities, Islamic Relief may work jointly with where the security or political situation may make be preferable because of its ability to demonstrate: a local NGO, CBO or local government agency long-term sustainability precarious. i. Neutrality and commitment to the welfare of that will be able to continue managing the project  Community participation is enhanced where everyone. once Islamic Relief withdraws its involvement social ties are disrupted or displaced. ii. That it provides opportunities and space for and funding.  Better understanding of the needs of those people to disengage from the conflict. communities and the conflict dynamics that affect iii. Where international agencies remain, even in 1 Islamic Relief Programme Manual: Working with Partners, 2008 them is developed. times of insecurity, may even calm a situation or help to resolve it more quickly. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 19 Working with local partners

1. Feeding into the conflict 5. Mis-shaping of organisations or projects  Engage with and link up partners that work By partnering with local organisations there i. Where small partners become linked to larger on different sides of a conflict. This must be is a risk of exacerbating inter-group conflict. funding sources this can lead to reliance. Where transparently and explicitly organised by the This is because: partners become reliant on funding from external international partner or it may have the opposite i. Partnering agreements channels resources into sources this can divert the focus of the partner effect of reinforcing competition between groups those areas and potentially to particular groups from needs of the community towards those as they compete for the resource available.  or sub-groups. directed by donors who are not associated Provide space, through partnering, for local people ii. If the partner is partisan, staff may only be from with that community. to organise and participate in activities that are one side of the conflict (see page 9–10, ‘potential ii. Where the environment is fragile this can lead not associated with the conflict. International risks in staff recruitment’). They may inadvertently to negative impacts as programming ceases agencies can provide some protection for those limit activities to the benefit of a particular to work towards transforming conflict, or even that want to work for civilian needs but are community, language group or type of livelihood. undertakes activities that exacerbate inter-group disrupted by the conflict environment.  iii. Partner organisations may have relationships tension, because it attracts funding. Use partnering to support civilian vis-a-vis military to local political or military interests. iii. Partners may be reluctant to challenge their authority – NGOs partnering with an international iv. Any of these issues may discourage international partners because they fear losing agency can strengthen their ability to operate in involvement of other vulnerable members resources or because they assume the inter- relation to the military power.  of the community. national agency ‘knows better’, even if they do not. Encourage a mapping of the connectors and dividers (see section 3, ‘Conflict mapping’, page 3. Weaken existing indigenous organisations DOING BETTER … 24), or a 5W-1H analysis (section 4.a, ‘Conflict Partnering with existing organisations tends to sensitivity’, page 14) to check the impact of favour educated, middle class groups who speak There are a number of ways to encourage conflict relationships on group dynamics. the international language. This may weaken sensitivity and management of risk in partner important, although unskilled, groups that better relationships: reflect the communities themselves.  For more information 4. Increase the interest of military or political Partner with organisations that work with or groups to those local groups represent different groups. Often these are not  The increase in resources can attract attention. formally constituted or fit the usual ‘profile’ of an Mary B. Anderson, Options for Aid in Conflict: Lessons from Field NGO but, where they exist they can be the most Experience, The Collaborative for Development Action, 2000 - This can cause specific security risks where the http://www.gsdrc.org/document-library/options-for-aid-in- partner comes under pressure to divert resources. appropriate partner in a conflict environment. conflict-lessons-from-field-experience/ WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 20 Procurement and logistics

These range from corruption to procurement PROCUREMENT REALITY CHECK1 My people, in fairness, give full measure and inadvertently supporting a party to a conflict, weight. Do not withhold from people things that Practical challenges thereby contravening our principles of neutrality are rightly theirs, and do not spread corruption in Sources of skills and goods: and impartiality. the land Procurement in fragile and conflict environments  Sometimes skills, goods or services are not Q11:85 needs to be viewed with a ‘conflict sensitive’ available locally or fall short of criteria in delivery perspective for risks associated with that context. or standards. “The sale is complete when the two parties Questions you need to find answers for include:  Sometimes skills goods or services are in one involved depart with mutual consent.” group only and the organisation might then Al-Bukhari  Is the supplier associated with a party to the advantage one group over another. conflict? Islamic ethics place importance on the role of justice,  Is procuring from outside the project location Possible solutions fairness and transparency in business transactions. undermining the local economy, or perceived  Source locally wherever possible, maintaining The Prophet (PBUH) was known as ‘the Faithful One’ to do so? criteria, standards and transparency. (al-Amin) and was highly regarded for his trustworth-  Is there a risk that the influx of these resources  Be open about reasons for not procuring locally iness in business transactions, and he communicated from outside will disrupt the local economy? when this is not possible. these principles through numerous hadith. This also includes consideration of salary levels  Where possible include communities in and payment for staff. devleoping criteria and selection process. PROCUREMENT  Are there any third parties included in the process  Provide feedback to all who submit repsonses that may cause us to be associated with them? explaining why they did or did not get the Procuring and transporting goods into an environ-  Will the procurement of these goods have contract. ment that suffers from scarce resources carries additional benefits to parties to the conflict particular risks. A procurement policy is often (i.e. will beneficiaries be likely to sell on to conflict designed with a focus on ensuring the best value parties because it is an item unavailable locally)? 1 How to Guide to Conflict Sensitivity, Conflict Sensitivity Consortium, for money. However, there are particular risks that 2012 - http://www.conflictsensitivity.org/how-to-guide/ are associated with procurement in a conflict or fragile environment. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 21 Procurement and logistics

LOGISTICS  Are there any security risks associated with where MANAGING RISKS items are stored or where they are transported Just as with procurement, the logistics of moving through? Are there any risks in being associated Once you have identified risks you can move through and distributing items in a conflict or fragile context with a conflict party through your choices? options to mitigate, manage or avoid those negative requires careful risk assessment. A risk analysis in  Are there any inadvertent or implicit messages impacts or messages. such an environment should include: that are being sent by the choice of location for the office?  What are the implications of who you discuss distribution through?  Are there implicit messages given by the location that is chosen as distribution points?

EXAMPLE RISK REGISTER

‡ § ID Date Status: Risk Description: Effect: Likelihood:* Impact: Severity: Response Response Risk Interval or Date Comments: number: raised: category: e.g. see e.g. see Likelihood strategy: actions: owner: milestone and review: table below table below meets e.g. check: Impact • Mitigate e.g. see • Avoid table below • Accept

Negligible‡ Minor‡ Moderate‡ Severe‡ Critical‡

§ § § § § Very likely* Low Medium High Very high Very high § § § § § Likely* Low Medium High High Very high § § § § § Moderately likely* Very low Low Medium High High § § § Unlikely* Very low Low Low Medium Medium § § § Very unlikely* Very low Very low Very low Low Low WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 22 Interacting with armed actors

From an Islamic perspective, our approach to “What do you think I shall do to you now?” The general rule2 working with armed groups should be one that “As a general rule, humanitarian convoys will not They replied that they expected retaliation and balances the benefits and harms (maslaha). The use armed escorts, unless in exceptional pleaded for his mercy. The Prophet said: life of the Prophet (PBUH) includes a number of circumstances.” examples where he forgave and then worked and “Today I shall say to you what Yusuf1 said to his The IASC Guidelines on the Use of Armed Escorts lived alongside his former enemies. brothers: ‘No blame on you today. Go, you are for Humanitarian Convoys For example, when he went to Ta’if to preach to all free’.” the people there, they mistreated him – they threw Al-Albani THE PROBLEM OF ACCESS stones at him and verbally abused him. He left the From his example we can see that working city feeling humiliated and wounded and took shelter In conflicts around the world, humanitarian aid is with those who have formerly been against you, under a tree. At this point an angel appeared to routinely blocked from reaching civilians. This can or even fought against you, is within the lessons him and said that Allah had sent him to destroy be because the government itself forbids NGOs from of the Islamic tradition. However in the sensitive the people of Ta’if because of their mistreatment operating in certain areas; because NGO workers and complex situations where conflict is ongoing of the Prophet. The Prophet prayed to God to save feel unsafe; or because civil conflict prevent human- or has been present, it is important to be vigilant the people of Ta’if by saying: itarian agencies moving freely across territories to and carefully assess the benefits and risks to you, reach civilians in need. “O Allah, guide these people, because they did the beneficiaries, the project and our staff. As such, there’s been a growing reliance of not know what they were doing.” Delivering humanitarian aid to civilian populations humanitarian agencies on the use of military armed Al-Bukhari & The Doors of Repentance by Imâm in conflict environments can be a complex and high- escorts (including international forces, such as the al-Madîna al-Munawarrah ‘Alî Abd-ur-Rahmân risk task. Over the years humanitarian agencies have UN, NATO or African Union). While this may supply al-Hudhaifî increasingly relied on armed escorts (both state and short-term security to humanitarian workers and non-state) to assist in the transport of aid and pro- One of the most famous examples of mercy ensure that aid reaches vulnerable groups, using tection of humanitarian staff. However, such partner- provided by the Prophet is when he entered Mecca military armed escorts can have several negative ships can create moral and security dilemmas. This after his victory there. At that point he had in front impacts. These are: section outlines guidance on if, when and how to of him some of his staunchest enemies who fought work with armed groups (both state and non-state) against him for many years, persecuted and killed when delivering humanitarian aid. 1 Referring to Prophet Yusuf (PBUH) as mentioned in the Qur’an, many followers of Islam. It is reported that the 12:92. Prophet asked them: 2 https://docs.unocha.org/sites/dms/Documents/Armed%20 Escort%20Guidelines%20-%20Final.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 23 Interacting with armed actors

 Undermining your neutrality, impartiality and  Negotiate a ‘humanitarian pause’ DECIDING YOUR INTERACTION WITH AN independence, as locals might associate your Or a ‘day of tranquillity’ with armed groups, to ARMED ACTOR IN A HUMANITARIAN CONTEXT humanitarian organisation with the military allow you to deliver basic relief and assistance objectives of the armed group to civilian populations. Overleaf is a flow diagram to help clarify what the  Increasing security risk for the convoy, as  Establish ‘humanitarian corridors’ decision-making process might look like for an opposing forces might target the military group In agreement with armed groups, to allow the organisation dealing with this dilemma. You can that is escorting your workers safe passage of goods. either use this tool, or adapt it to suit your context.  Increasing security risk for your organisation in  Adopt a low profile approach territories controlled by opposing forces, if they Use local taxis or local traders to transport begin to associate your organisation with the humanitarian goods, instead of white For more information military humanitarian vans and workers.   Cultivate greater acceptances Increasing security risk for other humanitarian  Non-binding Guidelines on the Use of Armed Escorts for groups, who might be perceived as more Of your organisation amongst military and armed Humanitarian Convoys, IASC, 2013 - http://www.refworld.org/ vulnerable if they do not have military escorts groups through trust-building and actively pdfid/523189ab4.pdf  Danger of dependence on military groups, building good relations/ undermining the sustainability of your Whatever option you pursue, you should ensure: humanitarian work in a given context  That you take a problem-solving approach that ALTERNATIVES TO MILITARY ESCORTS is based on evidence – making sure that your solution is appropriate to dealing with the key There are many alternatives to having military obstacles and challenges. escorts for humanitarian convoys. Some are listed  You conduct a thorough risk assessment of the below, although more are listed in the IASC Non- situation before engaging in any action. Binding Guidelines on the Use of Armed Escorts  That you consistently evaluate the impact of your for Humanitarian Convoys.1 approach and learn from any mistakes.

1 http://www.refworld.org/pdfid/523189ab4.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 24 Interacting with armed actors

DECIDING YOUR INTERACTION WITH AN ARMED ACTOR IN A HUMANITARIAN CONTEXT

What are the Conduct Establish How can these obstacles to thorough risk criteria for be overcome? delivering aid? assessments using escorts

Will these For example … For example … For example … Is it feasible? options work? Suspend Obstacle 1 Solution 1 How critical No No or cease Mistrust of Meet with key does the operations NGO by stakeholders situation need opposition and address to be to use Yes Yes concerns escorts?

Obstacle 2 Obstacle 2 Implement: What will Implement: Lack of Negotiate for followed by the terms of followed by secure space a ‘secure area’ continuous engagements continuous to disburse (e.g. school) monitoring be? monitoring aid to civilians to disburse aid and evaluation and evaluation What are Obstacle 3 Obstacle 3 Islamic Persistent Discretely use teachings targeting of NGO community on this? workers groups to give aid WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 25 Options for immediate action against escalation

This section draws on Respond to Conflict’s manual  Forming a group of people from across the lines Stage 1: Hardening Working With Conflict 1 to outline options for action of division, for example representatives of all the when faced with an escalating situation. ethnic or clan groups, local government, security forces, religious and other community leaders. Stage 2: Debates and polemics PREVENTING IMMEDIATE ESCALATION  Sending clan, tribal, or other traditional elders INTO VIOLENCE as emissaries.  Inviting religious figures (e.g. leaders) to intervene, Stage 3: Actions not words The history of the first Muslims was marked by an with the aim of providing space for dialogue. escalation in violence. It started with belligerent verbal  The use of ritual in order to draw people together abuse as Qur’aysh leaders called on the Prophet by emphasising shared values and visions. Stage 4: Images and coalitions (PBUH) to stop preaching. This led to public torture,  The use of respected existing structures or groups abuse, and even murder as well as a two-year (e.g. women’s groups, school boards, community boycott of the Muslim community causing poverty development committee), either as they are or Stage 5: Loss of face and starvation. modified for conflict prevention. Even after the migration of the early Muslims  Careful use of publicity to high the need for from Mecca to Medina, hostility and divisions led urgent action. Stage 6: Strategies of threats to battles between the growing Muslim community and the Qur’aysh of Mecca. IDENTIFYING ESCALATION Sometimes immediate intervention may be Stage 7: Limited destructive blows required to prevent escalation before you can Escalation of a conflict and the way this is witnessed address root causes. Prevention of violence requires is predictable, although conflict itself can explode identifying clues and signals clearly, and then inter- in surprising ways. Tipping points cannot always Stage 8: Fragmentation of the enemy vening before the situation becomes more violent. be easily identified. Groups to recruit assistance from can include: The following looks at how tensions escalate and draws on Glasl’s nine-stage model of conflict Stage 9: Together into the abyss 1 http://www.respond.org/pages/publications.html escalation.2 2 More information about Glasl’s model of conflict escalation can be found in the ‘For more information’ section on page 28. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 26 Options for immediate action against escalation

1. Hardening 4. Images and coalitions  i. Parties issue mutual threats to show they will  Mutually incompatible standpoints.  Original issues no longer matter, it’s all about not retreat.  Clearly boundaried groups form around these winning or losing. ii. Threats are made more concrete, unequivocal standpoints.  Lack of sense of responsibility for further and firm.  One or both parties lose faith in straight escalation. Pressure on both parties to conform iii. Threats become ultimata. discussion, leading to manipulative argumentative to stereotypical behaviours assigned to them.  In this stage, taking one’s grievances to the media tricks.  Parties try to enlist support from bystanders is a common occurrence.  Both parties aim for public humiliation and loss  Parties can disintegrate into smaller autonomous 2. Debates and polemics of face of member of opposing party. units, then not even binding agreements between  Verbal confrontations. Parties feel their general the main actors may stop destructiveness. position is at stake. 5. Loss of face  Parties actively seek to harm the other side’s  Verbal interactions shift from rational arguments Dramatic transition. Parties now feelthey have sanction potential. towards emotions and power issues. Parties suddenly seen through mask of other party and no longer assume that words can be trusted. discovered an inmoral person, or an insane criminal. 7. Limited destructive blows  One party feels that further talking is useless, Whole history is now reinterpreted. Securing one’s own further survival becomes an and start acting without consulting the other essential concern.  Any seemingly constructive moves from 3. Actions, not words counterpart are dismissed as deceptions.  Other party is pure enemy, no longer human, just  Parties shift their attention to actions. Gestures which establish minimal trust for other an object standing in the way. This is when words  The goal is to block other party from reaching side are often seen as humiliating. like ‘eliminate’ and ‘exterminate’ appear. their goal and furthering interests of own party.  Dedicated attempts by parties to restore public  No more real communication just expression of  Increase of pressure within each party to conform repuation of integrity and moral credibility. own messaging without concern about response to common attitude and interpretation.  Parties issue ultimata and threats. to it. Threats followed by immediate interruption of communication indicates ‘stage 7’ dynamics. 6. Strategies of threats  This is war, and normal rules do not apply. Parties resort to threats of damaging actions,  Attacks directly aimed at core of other party, in order to force the counterpart in the desired intention is to destroy them. direction. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 27 Options for immediate action against escalation

8. Fragmentation of the enemy  Demonstrating solidarity by visiting and listening This makes it more difficult for them to be harmed Attacks intensify, leaders may be targeted to destroy to people on all sides of the conflict – specifically them without a public outcry that would draw their power. visiting those who have suffered and those who attention to the methods used. are accused or perhaps attending funerals on  Parties try to suppress internal conflicts. This Principal considerations all sides. increases internal stress and leads to creation  The context is crucial. Action is likely to be  Building confidence and trust between opposing of fighting factions. effective where the government or actor have sides.  The self-preservation drive is given up and there a level of international recognition and fear for  Encouraging reconciliation; bringing opponents are no more limits on further destructiveness. their reputation. together with the aim of acknowledging past  Up to date knowledge of the local area is vital, 9. Together into the abyss wrongs and building up long-term relationships. such as knowing whether non-locals are being All bridges are burnt, there is no return. There are  Asking sides to make pledges that such incidents targeted (if volunteers taking part are potentially no innocent victims, no neutral parties. will not recur. at risk).  Asking sides to offer reparation, restitution,  Those undertaking this work must be mature IMMEDIATE INTERVENTION compensation as a commitment to behavioural and able to stay cool in a crisis. change, as well as repayment of loss.  Escorts need to receive special training which Sometimes immediate intervention may be required  Healing: physical, emotional, psychological and should include their ability to respond non-violently to prevent escalation before you can address the spiritual. to provocation and to violent or potentially violent root causes. Some common examples of the factors  Changing structures and systems to prevent situations. to be considered when designing a strategy to repeat of the same problem.  Escorts need to have a code of conduct for prevent escalation in the short term include: These need not all be done by one actor. interacting with groups such as the police, military,  Investigating incidents to clarify who is involved and armed groups. This includes instructions and what actually happened. MAINTAINING A PRESENCE about when and how to take pictures, notes,  Speaking out to correct misunderstandings and and write reports. malicious reports. An effective contribution that outsiders can make to  Escorting must be done with the full consultation  Facilitating dialogue with people on each side local activists and peace and human rights workers and collaboration of the individual being escorted. and shuttling between them. is to provide protection by accompanying them in  Back-up mechanisms such as an ‘emergency their work and other aspects of their lives. response network’ are vital for responding rapidly and communicating widely in case things go wrong. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 28 Options for immediate action against escalation

MONITORING AND OBSERVING1 FORMAL MONITORING  Who? For more information Monitoring and observing involves keeping parties Governments, UN, and other international informed of developments in a conflict. Monitors agencies.  Heidi Burgess, Stereotypes / Characterization Frames  What? - http://www.beyondintractability.org/essay/stereotypes report their objective observations to a central body  Thomas Jordan, ‘F. Glasl: Konfliktmanagement. Ein Handbuch or possibly to the press as a means to preventing i. Validate elections and reduce tension in für Führungskräfte, Beraterinnen und Berater’ (book review), the escalation of violence. build-up. International Journal of Conflict Management, vol. 8, no. 2, 1997, ii. Verify peace agreements. pp. 170–174 - http://www.mediate.com/articles/jordan.cfm INFORMAL MONITORING  Louis Kriesberg, Escalation and Institutionalization Stages  Who? iii. Active monitoring by communicating directly - http://www.beyondintractability.org/essay/escalation-stage  with decision-makers, facilitating dialogue and Michelle Maiese, Dehumanization Development worker or active member of the - http://www.beyondintractability.org/essay/dehumanization mediating in immediate crises.  community. Michelle Maiese, Destructive Escalation  What? i v . Follow guidelines or codes of conduct. - http://www.beyondintractability.org/essay/escalation  VERIFICATION Michelle Maiese, Limiting Escalation / De-escalation i. Looking for signs that conflict is escalating. - http://www.beyondintractability.org/essay/limiting-escalation ii. Need clear method for information to be  Who?  Working with Conflict, Respond to Conflict, 2011 communicated, checked, and acted upon. Impartial third party to the conflict. - http://www.beyondintractability.org/essay/limiting-escalation  What? i. Confidence-building between parties, transparency and impartiality essential. ii. Detect non-compliance. iii. Defer parties that might not comply. i v . Provide compliant parties the opportunity to demonstrate their compliance with the agreement.

1 Developed from Respond to Conflict’s Working with Conflict http://www.respond.org/pages/publications.html WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 29 Negotiation and mediation

The practice of mediation has been part of Islamic Wherever possible a member of staff tasked Facilitating dialogue needs to ensure that it does not conflict resolution processes since the early days of with negotiation will have training and expertise increase tensions; the following guidelines are aimed Islam. The Prophet Muhammad (PBUH) often used in this area. Crucial in negotiations or mediation is at preventing this. mediation to resolve conflicts and he himself acted that the staff member involved has a clear mandate  Be clear about your own role, objectives and as a mediator-arbitrator. Having a reputation for to undertake any required negotiations, the authority position. being trustworthy – he was nicknamed ‘the Faithful to ensure compliance with any agreements made,  Help the participants to identify their own One’ (al-Amin) – allowed the Prophet to be a good and full understanding of limitations on what they objectives. mediator in helping to resolve conflicts in Mecca. can agree to on behalf of the agency.  Be transparent and maintain clear independence One of his well-known interventions involved the or neutrality if that is an agreed part of your role process of relocating the Black Stone from the FACILITATING DIALOGUE  Assist participants to agree on ground rules for Ka’aba, when he was the only person who was this dialogue. trusted by the three major Meccan tribes to mediate It’s important to look out for ways of expanding  Encourage participants to listen to each other. their dispute over who would have the honour of the possibilities of dialogue in conflict situations.  Have a strategy for coping with strong emotions. carrying and moving the Black Stone. His mediation Facilitation is a skill of that can be particularly and problem solving skills inspired him to suggest useful during the stage of confrontation, before the THE THREE LEVELS OF that they all participate in carrying the stone by situation has reached a point of crisis. The primary HUMANITARIAN NEGOTIATION1 placing it on his cloak. aim is understanding rather than reaching an He was also accepted as the mediator-arbitrator agreement. 1. HIGH-LEVEL STRATEGIC between the tribes in Yathrib (Medina) by all the There are various situations where one might These negotiations may take months or years. communities. His role as a mediator-arbitrator was want to encourage and facilitate dialogue: Negotiate organisation’s entry into an armed recognised in the Constitution of Medina.  Within an existing group with differing outlooks on conflict. Determine the extent of the organisation’s This section is included because of the likelihood difficult political/social topics. operational presence and set general parameters of needing to negotiate for access while attempting  Between different groups wherever a difficult for the operation in terms of: to deliver humanitarian assistance in a conflict zone. issue is likely to arise. This section is not a comprehensive guide, but  When meeting with a prominent political figure. 1 Deborah Mancini-Griffoli and André Picot, Humanitarian Negotiation: instead a set of basic guidelines. A Handbook for Securing Access, Assistance and Protection for  When political figures with conflicting views are Civilians in Armed Conflict, Centre for Humanitarian Dialogue, 2004 brought together whether in public or private. http://www.isn.ethz.ch/Digital-Library/Publications/Detail/?id=26970 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 30 Negotiation and mediation

 Mandate or mission Examples DEFINITIONS Health, food, detainees, refugees.  Negotiating with a military commander of a  Geographical coverage conflict zone to define the duration and frequency Negotiation Area and poulations. of regular access to the population. In contexts of conflict, negotiation is referred to as  Lines of reporting  Negotiations with Ministry of Health officials to set a structured process of dialogue between conflicting With respect to the relavant authorities. objectives for a public health assistance strategy, parties about issues on which their opinions differ.  Freedom of movement involving the sites of new wells and the dates of This normally takes place at the early stages of a Travel and timings ad liaison with military urgent immunisation campaigns, for children in conflict or the later stages when terms and details elements. villages and camps for internally displaced persons. of a peace settlement are trying to be reached. Actors This may require a third party to facilitate. 3. GROUND-LEVEL FRONTLINE Senior humanitarian staff negotiating with one Mediation Sudden, reactive and often high-risk negotiations or more parties to the conflict at the highest level Mediation is a nonviolent dispute resolution requiring quick decision-making in the face of of political state. approach in which a third party – which is not a unexpected developments. Example direct party to the dispute – helps disputants through Actors Negotiations with senior national authorities to negotiation. This is one of the most widely employed start operations or to argue on the principles and Programme or project level staff negotiating with tools of conflict management and resolution. procedures governing humanitarian action in the junior level state and armed group authorities or Mediation is often associated with formal third party conflict zone. community leaders. interventions into disputes between states through Examples diplomatic channels. It is also a common informal 2. MID-LEVEL OPERATIONAL  An unexpected influx of IDPs. conflict resolution tool used to resolve family and Negotiate a set of practical and effective daily  A serious declaration of humanitarian conditions communal conflicts in Muslim countries. activities that is in line with the general strategic following a military attack. Confidence-building agreement and that is acceptable to all parties  An increased threat to the security of Confidence-building is a longer-term, comprehensive and improves the lives of people. humanitarian staff. activity as part of a negotiation or mediation process, Actors  Checkpoint negotiations to ensure the safe or when building peace in communities that have Programme or project level staff negotiating with passage of humanitarian assisitance.  been living in conflict. junior level state and armed group authorities or Discussions with a village leader who is refusing community leaders. entry to a previously agreed place of distribution. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 31 Negotiation and mediation

 Building confidence in or between disputing  Consider your preferred options for the outcome Select, and possibly combine, the best options parties requires more than a simple give and take of negotiations as well as the ‘best alternative to for meeting the needs and interests of all parties interaction. It is an important dimension in education a negotiated agreement’ (BATNA). involved. and awareness-raising. In planning and carrying out  Formulate your strategy towards the negotiations,  Play close attention to language, any translation confidence-building work, consider the following:1 including: difficulties and the manner of your communication i. Planning options (see page 15).

ii. Forming a negotiation team 3. Close Perceptions Advantages Risks iii. Defining a starting point and approach  Agree on the best option or combination of you iv. Choosing the right tactics  Develop an action plan for each party

v. Preparing arguments.  Set a time frame and deadlines for actions Target Confidence- Level of  Make contact with other side(s) and agree on a  Plan for a review of the agreement. groups building conflict venue and process for the negotiations, including: i. Ground rules GUIDELINES FOR EFFECTIVE NEGOTIATIONS

Making Changing ii. Issues to be discussed Challenges Content a start attitudes iii. How many people can attend or speak for each side Ensuring that your negotiation and discussions have iv. whether there will be an independent facilitator. substance. Clarity 2. Interaction PHASES OF NEGOTIATION   Upon arrival, greet each other appropriately. Agreements and mutual agreement on times and  locations of meetings. 1. Preparation Share your different perspectives on the situation.   Setting clear and agreed groundrules for during  Analyse the conflict situation. Try to build relationships and manage any cultural discussion and negotiations.  Research/gather information, as necessary. differences.   Working as a team and ensuring that everyone  Identify needs and interests of own side and Agree a definition of the problem or issue(s) involved is properly consulted, changes are other side(s). involved.  Generate opinions for addressing the problem. communicate, and the message from your organisation is consistent. 1 Adapted from Respond to Conflict’s Working with Conflict  Evaluate and prioritise these different options, - http://www.respond.org/pages/publications.html according to the needs and interests of all sides. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 32 Negotiation and mediation

Self-awareness  Build trust through dialogue and reciprocal The identity and social ranking and status  Every negotiator brings some predefined positive action. of the third party often determines their capacity positions and interests to the negotiation table.  Establish a good working relationship. to intervene and gain the trust and respect of the  Positions are statements of what a party would Successful outcome parties the credibility of third party mediators in an like to achieve through negotiation. many cultural contexts (including Arab) is derived  Meets legitimate interests of all sides as much as  Good negotiators focus on interests and think from their social ranking. The mediator’s leverage possible and resolving conflicting interests fairly. hard about where areas of compatibility lie and over the parties often stems from their close linkages  Doesn’t damage relationships. identify options that can meet the needs of both (tribal, family, social, regional, or sectarian); people  Parties must be able to live with and implement it. parties. seek to include third party members with links to  ‘Owned’ by the parties – not imposed or the parties in the mediation panels. Problem-solving manipulated by outside parties. This is different to mediators in Western context  Seek to satisfy your interests, not obtain your  Unambiguous, sustainable and achievable within who derive their legitimacy from their level of position. an acceptable timeframe. education and professional training.  Reframe dialogue towards joint problem-solving. Follow-through In looking for mediators, it may be appropriate Get the person to help you understand their  Monitoring should be agreed and implemented. to look to religious leaders who often have moral concerns.  Do not make agreements you cannot adhere to. and spiritual legitimacy to influence the opinions  Look for low-cost, high-benefit trades.  If there is difficulty in adhering to agreements, the of people in their communities. Local imams and Listening and communication situation should be transparently discussed with sheikhs often know the history and the traditions  Listen to others. the other party. of the parties as well as the needs (both physical  Acknowledge their point.  Utilise third parties to assist with monitoring or and emotional) of their communities. The imams or  Present views as addition, not in opposition. enforcement as appropriate. khatibs (preachers) in the mosque can fulfil this role  Ask open-ended questions. of mediator in many Muslim communities, especially  Play close attention to language used. CHOOSING A MEDIATOR in rural areas where there is a weak state presence.  Deal with any translation or language difficulties Imams in such settings are often already acting as as soon as they arise. An important aspect of mediation in many Muslim mediators in many family and social disputes. Relationship-building communities can be the identity of mediators. The identity of third parties is often recognised as an  Separate the person from the behaviour. important element for the effectiveness and success of any mediation effort. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF MANAGING RISK | 4.a • 33 Negotiation and mediation

ENABLING A SETTLEMENT Written agreements  Are easier to circulate. For more information  Fulfil any pledge you make in God’s name and Are often felt to be official and formal.   do not break oaths after you have sworn them, Can encourage joint working between parties. Deborah Mancini-Griffoli and André Picot,Humanitarian  In some cases can be protective as it is harder Negotiation: A Handbook for Securing Access, Assistance and for you have made God your surety: God knows Protection for Civilians in Armed Conflict - http://www.isn.ethz. everything that you do. Do not use your oaths to to breach the terms of a written agreement than ch/Digital-Library/Publications/Detail/?id=26970  deceive each other – like a woman who unravels a verbal one; in others they are no more protective Kadayifci-Orellana, Abu-Nimer and Mohamed-Saleem, Understanding an Islamic Framework for Peacebuilding, Islamic the thread she has firmly spun than a verbal agreement.  Relief Worldwide, working paper series no. 2013-02, 2013. Q16: 91-92 Have to be re-negotiated when changes take place. - http://policy.islamic-relief.com/portfolio/understanding-an- Verbal agreements islamic-framework-for-peacebuilding  Working with Conflict, Respond to Conflict, 2011 From an Islamic perspective it is a religious  Are more likely to be agreed to in fast-moving - http://www.respond.org/pages/publications.html  obligation to abide by the oaths you have agreed war situations, and where participants may be Yetkin Yildirim, Peace and Conflict Resolution in the Medina Charter, 2006 - http://www.kyoolee.net/peace_and_conflict_ upon as agreements and oaths are overseen by reluctant to commit themselves politically to a resolution_in_the_medina_charter.pdf God. Because of this it is not only important to abide written document. by commitments but also to only agree to that which  May be more culturally appropriate. you can deliver or abide by.  May be ignored or may be more easily broken If you are unable to honour an agreement, you risk because they are less formal. losing the trust and respect of those you are working with and can cause problems for future activities. Common problems in enabling settlements There are no set rules as to whether a written or  Misunderstandings over language. verbal agreement is preferable – there are  Lack of ownership by key implementing parties. advantages and disadvantages to both:  Reduced commitment over time.  Delays to implementation.  Corruption or abuse of an agreement.  Bad management of implementation.  Poor monitoring. 4.b Conflict sensitivity Working in Conflict: A Faith Based Toolkit for Islamic Relief WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 2 Contents

Introduction–3 Scenario planning–16 I’ve done my conflict mapping assessment … For more information–16 so now what?–3

Options planning–17 Assessing our capacity to be conflict sensitive–4 Conflict sensitivity capacity assessment tool–4 Conflict sensitivity in the project cycle–20 Benchmarks for conflict sensitivity mainstreaming–5 For more information–22

Conflict sensitive aid delivery–9 Reality check–23 For more information–13

5W-1H analysis–14 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 3 Introduction

As part of our focus on disaster risk reduction, 3. Being conflict sensitive is to become aware Mapping Review Options Islamic Relief endeavours to make resources of the role your activities play in the context assessment projects planning available to strengthen local community skills in of conflict, and then to put that knowledge peaceful conflict transformation, to mainstream into practice, which you can do through conflict sensitivity into our programmes, and to options planning. This toolkit also includes utilise faith teachings and approaches where I’VE DONE MY CONFLICT MAPPING a more detailed section on conflict sensitivity appropriate. ASSESSMENT … SO NOW WHAT? and aid delivery. Conflict sensitivity begins with understanding the context you are operating in and how this affects Understanding the data generated by your your interventions. This will maximise the positive Having conducted a conflict mapping assessment conflict mapping and analysis is challenging. impact and minimise the negative. As Islamic Relief the collected data can then be used to aid you in Most emergency and relief activities are not works in some of the most difficult environments in assessing current projects. This will not only ensure designed with these aspects of the environment the world, unfortunately an intervention may actually that they are conflict sensitive but will also help you in mind. To address this it may be important for risk becoming a part of, or an exacerbating negative plan non-conflict specific activities in this context. an agency or office to create specific space to factor contributing towards, conflict and violence. enable staff to consider the impact of the conflict 1. When first considering conflict sensitivity it may It is therefore Islamic Relief policy to ensure that or fragile environment on their programmes, as not be useful to undertake a baseline of your capacity our projects and programmes are conflict sensitive. all existing processes and systems are conducive for conflict sensitivity. This toolkit includes an This section focuses on how to integrate awareness to being aware of this kind of risk. assessment tool and benchmarks for conflict of your context and the conflict dynamics into aid sensitivity. and development projects that are not specifically 2. Analyse your existing projects using the 5W-1H designed to address indicators of fragility or the Analysis tool to assess your activities in light of the risk of violence. information and data generated by your mapping exercises. The purpose of this is to generate an understanding amongst staff of how your project contributes towards or reduces conflict dynamics. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 4 Assessing our capacity to be conflict sensitive

Organisations, offices and agencies may find it  Is commitment translated into enabling decisions, 2. POLICIES AND STRATEGIES appropriate to begin with a baseline assessment resources etc? of their ability to be conflict sensitive. Through  Have management actively promoted conflict 2.1–Conflict sensitivity policy assessing this at an early stage, the results can be sensitivity within the organisation and with There is an organisational conflict sensitivity policy, used to monitor the integration of conflict sensitivity external partners, donors, etc? or conflict sensitivity is integrated into other key into regular planning and assessments, and also act organisational policies. 1.2–Responsibility and accountability mechanisms as an impetus for follow-up.  Is there a conflict sensitivity policy? Organisational accountability systems are in place  Do any other key organisational policies or for enabling conflict sensitivity. strategies refer to conflict sensitivity (such as a CONFLICT SENSITIVITY  Do existing performance monitoring systems multi-year strategic plan or a code of conduct)? 1 consider conflict sensitive practice of staff? CAPACITY ASSESSMENT TOOL 2.2–Internal policies and strategies  Is there a system for reporting monitoring Current programmatic strategies. Policies dovetail ‘conflict blind’ programming? with the conflict sensitivity policy, 1. INSTITUTIONAL COMMITMENT  Are there incentive systems where avoidance of ‘conflict blind’ programming is explicitly  What are key internal programmatic strategies/ 1.1–Management commitment encouraged? policies? (e.g. rights based approach strategy; and leadership management gender strategy; protection strategy). Conflict sensitivity is integrated into decision-making Leadership in the organisation understands conflict  Do these policies explicitly refer to conflict criteria in programme approvals. sensitivity and are able to explain why conflict sensitivity? sensitivity is relevant for the organisation.  Are there any mandatory conflict sensitivity Current institutional policies dovetail with the conflict checks in the proposal approval process?  Are management aware of conflict sensitivity? sensitivity policy  Is it explicit where responsibility for various  Can they describe conflict sensitivity accurately? aspects of conflict sensitivity lie (among staff  Are there institutional policies relevant to conflict  Is conflict sensitivity given high priority in decision in the UK and in target countries). sensitivity? (procurement policy, recruitment making? policy, travel policy, audit policy, partnership policy, security policy) 1 How to Guide to Conflict Sensitivity, Conflict Sensitivity Consortium,  Do these policies explicitly refer to conflict 2012 - http://www.conflictsensitivity.org/how-to-guide/ sensitivity? WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 5 Assessing our capacity to be conflict sensitive

2.3–External policies and strategies 3.2–Staff conflict sensitivity awareness, 4. LEARNING AND KNOWLEDGE MANAGEMENT Current external policies that the organisation attitude and behaviours has signed up to dovetail with the conflict Staff are competent to fulfil the conflict sensitivity 4.1–Learning and reflective practice sensitivity policy. expectations for their role. The organisation has effective conflict sensitivity knowledge management, documenting and learning  What are key external policies? (Humanitarian  Do staff feel able to fulfil the conflict sensitive from its experiences in applying conflict sensitivity. Accountability Framework; Sphere Standards, expectations of their roles? Charity Commission UK)  How are lessons learnt, collected and shared? Staff are able to articulate appropriate attitudes  Do these policies explicitly refer to conflict  What incentives are present for people to share and behaviours. sensitivity? experience of poor conflict sensitivity practice?  Do any of these seem to impede conflict  Are staff aware of the key attitudes for conflict The organisation has created a ‘safe space’ where sensitivity and warrant further investigation? sensitivity? people can openly discuss areas where they feel Where deficits in current knowledge or skills are programming may have negative impacts on conflict. 3. HUMAN RESOURCES identified, the organisation ensures that training  What do people do when they feel a programme is provided. Staff competencies, skills and understanding of may contribute to conflict? conflict sensitivity.  Is there a systematic way in which skill/knowledge  Is there formal guidance on what steps they deficits are noted and capacity built? should take? 3.1–Staff conflict sensitivity expectations The organisation has clarified what expectations (in The organisation has promoted a culture of reflection, The entire organisation has a basic level of terms of specific actions) are required from different where sufficient priority is given to thinking and awareness and understanding of conflict sensitivity. functional roles in order for the organisation to be analysis, such that staff are encouraged and enabled conflict sensitive.  How many staff are able to give a good basic to reflect on the potential unintended consequences description of conflict sensitivity and why it is of programmes.  Are the expectations of each role in terms important to the organisation? of conflict sensitivity clear?  How much priority is given to thinking and  Do staff working outside of programme teams  Are staff aware of the implications conflict analysis? How does the organisation ensure consider conflict sensitivity as relevant to their sensitivity has for their role? that such consideration is prioritised? work? (e.g. marketing, finance, logistics, human  Are they receiving support to build skills/ resources) awareness where there are deficits? WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 6 Assessing our capacity to be conflict sensitive

4.2–Encouraging conflict sensitivity best practice Decision-making systems are flexible enough to  Is there regular reflection and reporting on Institutional blockages to conflict sensitivity have enable changes to projects in light of changing interaction between conflict and programming? been assessed and system put in place to overcome conflict context  How do managers and/or staff in UK encourage such blockages. project managers/country office staff to openly  Is there a clear message and practice that when share information on unintended negative  Has the organisation systematically considered activities risk escalating the risk of violent conflict, consequences of programming? blockages to conflict sensitivity (prior to this the activities will be revised as a priority?  How does the organisation incentivise sharing assessment)? 5.2–Integration into programme design/start up real information of on-the-ground project  Have any changes been made as a result? Conflict sensitivity is integrated into project design/ complexities rather than only sharing success proposal sign off. stories? 5. INTEGRATION INTO THE PROGRAMME CYCLE  Is conflict analysis a mandatory part of project Criteria of evaluations include conflict sensitivity 5.1–Integration into project/programme cycle design?  Do evaluations consider conflict sensitivity of management  Are staff aware who is responsible for checking an intervention, in particular wider, unintended Conflict sensitivity is integrated into project cycle that a conflict analysis has been completed and impacts? management systems. for considering implications of conflict analysis  Is understanding of conflict sensitivity a for the proposed project design?  Is conflict sensitivity referred to in project cycle mandatory consideration when interviewing/  Are staff responsible for proposal approval management systems, templates or guidelines? selecting consultants? considering conflict sensitivity?  Is there guidance on whether to use conflict  Are indicators for conflict sensitivity developed? 5.4–Integration into advocacy, communications, sensitivity in more or less depth in different campaigning contexts? Conflict sensitivity is integrated into project start up. Conflict sensitivity is mainstreamed into advocacy,  Is consideration of conflict sensitivity and un-  Are new staff briefed on conflict sensitivity and communications and campaigning. intended consequences on conflict a mandatory on conflict issues relevant to their programming? part of all evaluations?  Do staff working on advocacy, communications  Do log-frames have conflict only as a risk to the 5.3–Integration into programme monitoring and campaigning see conflict sensitivity as project (rather than two-way interaction?) and evaluation relevant to their work? Conflict sensitivity is integrated into project implementation. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 7 Assessing our capacity to be conflict sensitive

5.5 Integration into support services: 6. EXTERNAL RELATIONS 6.2 Partners Conflict sensitivity is mainstreamed into human Conflict sensitivity is considered and prioritised resources. 6.1 Donors/funding in relations with partners The organisation gives a clear message to all  Does staff induction include conflict sensitivity?  Do partner selection guidelines refer to conflict donors that conflict sensitivity is a non-optional  Which job descriptions explicitly refer to conflict sensitivity? part of our work. sensitivity?  When and how do we communicate to partners  Are conflict sensitivity competencies included  How is conflict sensitivity currently communicated our expectations with regard to conflict in job descriptions? to donors? sensitivity?  What are key opportunities for raising the issue of  Do we offer partners any support/training in Audit is effectively supporting conflict sensitivity. conflict sensitivity with donors? conflict sensitivity?  Is conflict sensitivity given similar weight to  Where a donor is unwilling to fund essential  What action would be taken if a partner was other security and financial risk considerations? conflict sensitivity elements (e.g. conflict analysis) found to be ‘conflict blind’?  Do audit staff consider conflict sensitivity in does the organisation make a commitment to their work? finding these resources elsewhere or decline the funding or take other action? Finance enables conflict sensitivity. BENCHMARKS FOR CONFLICT The organisation ensures that resources for conflict SENSITIVITY MAINSTREAMING  Does the finance department see conflict sensitivity (staff time, specialist support where sensitivity as relevant to their work? needed, work plan time for conflict analysis, 1. INSTITUTIONAL COMMITMENT Security and procurement enable conflict sensitivity. resources for conflict analysis etc.) are an integral part of proposals.  Do security and procurement see conflict  Management/leadership understands conflict sensitivity as relevant to their work?  Do proposals include: budget for conflict sensitivity and is able to explain why conflict sensitivity, time for conflict analysis in workplace sensitivity is relevant for the organisation. and indicators for conflict sensitivity?  Organisational accountability systems are in place for enabling conflict sensitivity.  Conflict sensitivity is integrated into decision making criteria in project approval. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 8 Assessing our capacity to be conflict sensitive

2. POLICIES AND STRATEGIES  Entire organisation has basic awareness and  Conflict sensitivity is integrated into project understanding of conflict sensitivity. design/proposal sign off.  Conflict sensitivity analysis (CSA) policy exists  Conflict sensitivity is integrated in to project separately or integrated into other policies 4. LEARNING AND KNOWLEDGE MANAGEMENT implementation including start-up.  CSA integrated into overall country/organisational  Monitoring: monitoring reports refer to conflict strategy  The organisation has effective CSA knowledge sensitivity.  Institutional policies dovetail with CSA: management, documenting and learning from  Evaluation: criteria for evaluations includes procurement, travel and risk management its experiences in applying CSA. conflict sensitivity. (e.g. includes risk to communities).  The organisation has created ‘safe spaces’ where people can openly discuss areas where they feel 6. EXTERNAL RELATIONS 3. HUMAN RESOURCES programming may have a negative impact on conflict.  The organisation gives a clear message to all Staff competencies, skills and understanding of  Culture or reflection supported with time for donors that conflict sensitivity is a non-optional conflict sensitivity. thinking and analysis. part of their work.  CSA best practices in policy and programming  Conflict sensitivity is considered and prioritised  Job descriptions/recruitment: CSA competencies encouraged, with institutional blockages identified in relations with partners. articulated for each role clarifying organisational and a system put in place to overcome them.  Resources (funds and time) for conflict sensitivity expectations of staff. are included in all proposals.  Inductions raise awareness of staff to 5. INTEGRATION INTO THE PROGRAMME CYCLE organisational commitment to conflict sensitivity.  Capacity building of staff: staff are aware of  CSA integrated into each stage of the programme required competencies for their role and training cycle. provided where skill deficits identified.  Conflict Analysis: every stage of the programming  Support functions have CSA mainstreamed within cycle refers back to the context. them notably audit, advocacy, communications,  Design: resources for conflict sensitivity included campaigning, finance, HR, procurement, security. in all proposals.  Appraisals: staff exhibit appropriate attitudes and  Project design and decision making flexible in behaviours or training offered. light of changing contexts. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 9 Conflict sensitive aid delivery

Emergency relief is often seen as the most However, humanitarian and development work You who believe! Do not cancel out your charitable politically neutral type of aid. However, even is often inherently political, Firstly, by simply being deeds with reminders and hurtful words, like providing basic relief – food, shelter, sanitation present (with some humanitarian NGOs being someone who spends his wealth only to be seen – to vulnerable civilians can influence a conflict, present in an emergency context for several years) by people … for better or worse or spark disputes between aid in highly politicised contexts; and secondly due to Q2:264 recipients. This section will outline how best to be the nature of development projects, which often conflict sensitive when distributing aid, particularly seek to transform the power dynamics and The command to give charity – both zakat and in emergency contexts. resources in the context in which they operate. sadaqah – is repeated throughout the Qur’an, and Organisations delivering aid in conflict situations Below are six lessons we can take from Mary within the teachings of Prophet Muhammad (PBUH). might sometimes assume that their work is inherently Anderson’s ‘do no harm’ project,1 which outline Yet alongside these commands are a multitude of neutral and peaceful. Many organisations – depending some of the basic ways in which ‘neutral’ guidelines on how to give charity. Firstly, as outlined whether they are humanitarian, development or humanitarian aid can affect conflict: above, assistance to the needy must be given with peacebuilding organisations – will have different 1. Whenever an intervention of any sort enters sincerity – to please God, and not for personal/ stances on whether they work ‘around’, ‘in’, or ‘on’ a context, it becomes part of the context. organisational glory or political points. Secondly, conflict. charity should be given discretely – such that even 2. All contexts are characterised by ‘dividers’  your ‘right hand does not know what the left hand is Working ‘around’ conflict and ‘connectors’. doing’, as the Prophet taught. Thirdly, we must ensure Conflict is considered an impediment that you 3. All interventions interact with both: either making that assistance is given to those who need it most. try to avoid dealing with when delivering them worse or making them better. Finally, as outlined in the ayah quoted above, programmes. 4. Actions and behaviours have consequences.  assistance must preserve the dignity of the Working ‘in’ conflict 5. The details of interventions matter. recipients and not cause them harm. It’s crucial Conflict is a reality that you take account of 6. There are always options. to remember these values when administering aid when delivering programmes.  in a conflict situation, where nuance and discretion Working ‘on’ conflict are required to minimise harm. Explicit and primary focus on conflict prevention, 1 Source: Mary Anderson, Collaborative for Development management or resolution. Do No Harm Framework Materials, 1999–2010 - http://www.donoharm.info/content/materials/documents.php and http://www.cdacollaborative.org/programs/do-no-harm WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 10 Conflict sensitive aid delivery

IMPLICIT ETHICAL MESSAGES The principles that govern humanitarian and In relationships between humanitarian relief and aid agencies – humanity, impartiality, neutrality military presence, NGOs that look to provide aid “Allah is good and accepts nothing but what is and independence – clearly emphasise the need may be associated with military and international good. Indeed, Allah commands the believers with for sincerity and purity in aid delivery. Adhering to personnel, too – particularly where there are shared what He commands the Messengers and says: these principles is especially important in conflict nationalities. In these cases positions of neutrality ‘O Messengers! Eat of the things good and pure scenarios, when poor decision-making can risk or impartiality may not be believed or understood and work righteous deeds’ [Q23: 51] and says: inflaming tensions and increasing risk to civilians. by the local population. ‘O you who believe! Eat of the things good and pure that We have provided for you.’” [Q2: 172] Politicisation of aid Conferring legitimacy to armed actors Hadith Muslim Global aid trends demonstrate how aid may be The complex nature of conflict means that aid Political implications distributed in a way that prioritises political, rather agencies are also often required to negotiate than humanitarian, objectives, or following in the path with armed groups or conflict instigators in order Sincerity and purity are two core values in Islam. of military activities rather than need. For example, to deliver aid to the most vulnerable populations. The hadith above highlights the importance of during the Cold War, millions of dollars were invested Many in the sector see this as a ‘necessary evil’ having sincere intention; of behaving righteously; into Afghanistan every year, but almost all of that and have accepted this. Yet in doing so these aid and conducting our affairs in a way that istayyib money was restricted to areas held by anti-Soviet agencies risk conferring legitimacy to armed militias. (or pure, ethical). Similarly, when delivering aid, forces. After the war ended, humanitarian budgets This is especially the case when armed groups are agencies have a duty to ensure that their efforts rapidly fell. A similar pattern is being repeated in used as military escorts in delivering aid, or actively are sincerely used for humanitarian and not 2013–2014 where Afghanistan humanitarian needs try to deliver aid themselves (e.g. by NATO troops political purposes; that aid itself is used to assist are increasingly not being met in areas where in Afghanistan). the vulnerable, not reward the oppressive. funding is being reduced as international military The political implications of such behaviour: Aid has the potential to play a dangerously forces withdraw.1 political role in conflict situations. This can be  The aid agency is perceived as a political, There are also specific risks associated where where political objectives are prioritised over instead of humanitarian. military and aid become conflated. For example, as beneficiary needs; or where legitimacy is given to  Increased mistrust of aid agency’s work – occurred in Afghanistan with the provincial recon- conflict parties by working with them to distribute moves to limit access to other areas. struction teams (PRTs), military and aid personnel aid. This section will outline some examples of the were housed and operated together, making it political implications of such behaviour. difficult for NGOs to position themselves as impartial. 1 See: Afghanistan in Limbo, Islamic Relief, 2014 http://policy.islamic-relief.com/portfolio/afghanistan-in-limbo/ WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 11 Conflict sensitive aid delivery

 The most vulnerable civilians are not prioritised.  What are the implications of working with this Israel, and would use the process to interrogate staff.  There is increased risk to lives of NGO staff, as group? However, the Access Coordination Unit (ACU) of they become perceived as ‘legitimate targets’ i. For your agency the UN Office for the Coordination of Humanitarian in a conflict. ii. The conflict dynamics Affairs facilitated several rounds of discussions and  Humanitarian principles are undermined.  How can these be mitigated? negotiations between humanitarian organisations  The use of ‘conditionality’ by agencies some-  Are there alternative methods of delivering aid? and Hamas. By developing trust and an under- times means that beneficiaries don’t receive  If so, who/what are they and why have they not standing of each others’ concerns, Hamas eventually any aid at all. been used? rescinded its request that UN and INGO staff obtain permits for entry and exit from Gaza. Through TOOLS/OPTIONS FOR PROGRAMMING CASE STUDY: NEGOTIATIONS WITH HAMAS1 care-fully structured dialogue, the ACU managed to negotiate a solution that facilitated the movement Address such politicisation requires constant Following its election victory in Gaza in 2006, Hamas of aid agencies and resisted the demands of Hamas vigilance and regular monitoring and evaluation by maintained a suspicion of Western aid organisations whilst maintaining their neutrality and independence. agency staff of all their aid projects. Identify where and their potential ‘collaboration’ with Israeli and politicisation may be occurring and how to minimise it. other intelligence agencies. However, they began to IMPACT OF AID ON CONFLICT DYNAMICS2 Who are the beneficiaries of the aid? co-operate closely with aid organisations following the blockade of Gaza, which saw 80% of Gazan Maintaining sensitivity in an emergency situation can  Who where they selected by? residents become aid recipients. be challenging. However, insensitive aid may not only  Why were they selected? Critics argue that Hamas was simply acting in exacerbate the conflict (and emergency), but it can  What are the political implications of aiding its own interests, by seeking to protect its popular also make it much harder for local communities to this group? following amongst Gaza residents, and by developing recover from both. i. For your agency credibility with the international community. None- Aid can negatively affect conflict in two main ways: ii. The conflict dynamics theless, in 2011, Hamas announced that UN and resource transfers and ethical messages.  How can these be mitigated? INGO staff would need to coordinate their entry and  Are there other beneficiaries more in need? exit between Gaza and Israel, and obtain permits Who are the associates delivering the aid? to exit Gaza. This raised concerns that Hamas was 1 Antonio Gali, ‘Negotiating humanitarian access with Hamas in Gaza’, Humanitarian Exchange Magazine, Issue 58, July 2013.  Who where they selected by? limiting the movement of NGOs in order to prevent 2 Adapted from: Working with Conflict, Respond to Conflict, 2011  Why were they selected? the exit of individuals suspected of collaborating with http://www.beyondintractability.org/essay/limiting-escalation WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 12 Conflict sensitive aid delivery

Resource transfers  Legitimising the use of scarce resources (such as Bringing new resources (i.e. aid) into a conflict fuel or water) for personal comfort (as international situation can change the balance of power, by: NGO workers may do) – implying a link between controlling resources and avoiding accountability.  Providing a direct resource for armed groups,  Promoting intolerance by engaging in inter- who may acquire aid through theft or diversion. agency rivalry.  Increasing resources for war, by freeing up local  Fostering hostility through insensitive fundraising resources to support fighting forces. publicity.  Increasing the influence and legitimacy of warring groups, especially when they can control the safe TOOLS/OPTIONS FOR PROGRAMMING passage of aid.  Distorting markets by undermining local businesses and producers, and driving up rents When considering programming for emergency aid and wages due to hiring local staff. in conflict situations, consider the following questions:  Reinforcing tensions, especially when aid is given  How will the transfer of our resources to this to some people and not others. context affect the conflict? Consider the examples Ethical messages given above. Although aid is often intended to be compassionate,  What ethical messages are implicit in our our behaviours can carry messages that reinforce behaviour? Consider how you have behaved in violent conflict, such as: previous emergency situations, and seek feedback from relevant country offices on how to improve.  Accepting the terms of war and ‘violence as power’ by working with armed guards to gain access to civilians.  Giving legitimacy to warlords by working with them to distribute aid. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 13 Conflict sensitive aid delivery

INITIAL ASSESSMENTS1 Use a connectors and dividers exercise. Consider how there may be implicit messages given by the For more information Before distributing aid in a conflict situation, it’s project in: vital to conduct an initial assessment of the context.  Action Aid, Real Aid: An Agenda for Making Aid Work, 2005  Its choice of beneficiaries. Through this, you can understand how your aid - http://reliefweb.int/report/world/real-aid-agenda-making-aid-  The location of activities. work project may affect the dynamics of the conflict,   The way it is communicated. Mary B. Anderson, Do No Harm, How Aid Can Support Peace or either by stoking tensions or by promoting peace. War and Options for Aid in Conflict: Lessons from Field By understanding the context, you can make Questions to consider Experience, 2000 - http://www.hapinternational.org/pool/files/  options-for-aid-in-conflict-pdf1.pdf informed decisions about what aid to provide, Who gains and who loses from out aid?  Mohammed Haneef Atmar, ‘The politicisation of humanitarian aid who to provide it to and how best to distribute it.  Do these groups overlap with divisions we and its consequences for Afghans’, Humanitarian Exchange identified? Magazine, Issue 19, September 2001 - http://www.odi.org.uk/ 1 ANALYSING THE AID PROGRAMME  sites/odi.org.uk/files/odi-assets/events-documents/3772.pdf . Are we ignoring connectors or undermining local  Antonio Gali, ‘Negotiating humanitarian access with Hamas in Review all aspects of the aid programme through capacities for peace? Gaza’, Humanitarian Exchange Magazine, Issue 58 July 2013 - an 5W-1H analysis (see page 14).  Are there assumptions that might be made about http://odihpn.org/magazine/negotiating-humanitarian-access- with-hamas-in-gaza/ Questions to consider the project or organisation as a result of how the  Afghanistan in Limbo, Islamic Relief UK, 2014 - http://policy.  project is implemented? islamic-relief.com/portfolio/afghanistan-in-limbo Where, how and why is aid offered?  R. Riddell, Does Foreign Aid Really Work?, Oxford University  Who are the staff and how were they hired? 3 CONSIDERING (AND CHOOSING) Press, 2007 - http://www.odi.org.uk/sites/odi.org.uk/files/  . odi-assets/events-documents/1526.pdf Who are the recipients of aid, and by what criteria PROGRAMMING OPTIONS are they chosen? Using options planning, look to amend or redesign programme to ensure that aid does not exacerbate 2. ANALYSING THE AID PROGRAMME’S IMPACT dividers, whilst also supporting peace Use a connectors and dividers exercise (see section 3, ‘Conflict mapping’, page 24).

 As a divider or connector. 1 Adapted from: Mary B. Anderson, Do No Harm: How Aid Can  On dividers or connectors. Support Peace or War and Options for Aid in Conflict: Lessons from  As a communicator of implicit or accidental Field Experience, Do No Harm, 2000 - http://cdacollaborative.org/ publication/do-no-harm-how-aid-can-support-peace-or-war/ ethical messages. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 14 5W-1H analysis1

Analyse your activity through asking the following When? questions.  Why have we chosen this time to bring in our Why? intervention? What is it about the current situation that makes now the right time for our intervention?  What are the needs that lead us to plan a i. Is the situation post-conflict, pre-conflict, or is programme in the first place? the conflict still ‘hot’?  What do we hope to stop or change through ii. Why us, now? our intervention?  How long is our project going to last?  Why us? What is the value added that our i. How will we know when our project is finished? organisation brings to addressing this need What criteria? in this place? ii. What will have changed and how will we know? For each further question in the exercise ask again iii. Do we have an exit strategy? ‘why?’ of each answer as a way to understand root What? causes, discover assumptions that have been make  The specific content of the resources can have an and check the rationale. impact on the content. Where? i. Are we bringing in food, shelter, money, training,  Why did we choose this location? experts, vehicles, radios, tools etc?  What criteria did we use? ii. Be specific: what kind of food? i. Why these villages and not those? What kind of shelter? ii. Why this province and not that one?  What types of resources are appropriate to this iii. Why on this side of the front lines and not circumstance? that one, or both? With whom?  Who did we leave out and why?  How did we choose the beneficiaries?  What are the other locations we have chosen  What was the criteria for choosing some people that have an impact? over others? i. Why did we rent these buildings? From who?  How many beneficiaries will there be? ii. Why do we drive this route? 1 Adapted from: Mary Anderson, Local Capacities for Peace Trainers  Who did we leave out and why? Manual, Collaborative for Development Action, 2003. iii. Why do we buy these resources here? WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 15 5W-1H analysis

 Who else benefits from our presence?  How exactly do we act? Landlords? Drivers? Farmers? Hotels? i. Do expatriates drive to work in the morning  Are there any other external actors who will while our local staff walk or take public transport? be present in the project implementation? By whom? NOW YOU HAVE ASSESSED YOUR ACTIVITY …  Who are our staff?  How does this activity or its results act as i. Are they local or expatriate? a divider in the conflict environment? ii. How were they selected?  How does this activity or its results act as iii. What were the criteria for hiring these people a connector in the conflict environment? and are these criteria different in different places?  What are the accidental or implicit messages  Who do the criteria leave out and why? generated by how we are implementing this  Who are our partners? project? i. How were they selected? ii. What were the criteria for our partnership? With these answers create a list of problems iii. What is their background? to be considered through an options analysis. How?  What is the mechanism of the delivery of the assistance? i. Food-for-work or cash? ii. Is training through lectures by outsiders or through participatory methods?  How exactly do we do our work? i. Can you do a full flow diagram of the implementation? What is the process? ii. Who is involved at which stages? WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 16 Scenario planning

Scenarios are images of the future that help An example of how you might outline scenarios to consider the most probable situation to arise is as follows: For more information and to avoid the risks inherent in situations that are undesirable. This technique is useful for long-term Time period  Scenarios: An Explorers Guide, Shell, 2008 - http://norren.no/ planning in situations where there is significant e.g. post or pre-election, over one year wp-content/uploads/shell-scenarios-explorersguide.pdf  Scenario Building European Commission Joint Research Centre, uncertainty about the future. Location 2008 - http://forlearn.jrc.ec.europa.eu/guide/4_methodology/ It is a reflective (not a predictive) tool that looks meth_scenario.htm  to include multiple perspectives about the future Best case scenario Richard Hummelbrunner and Harry Jones, A guide for planning  and strategy development in the face of complexity, ODI, in order to help improve understanding of what Potential triggers background note - http://www.odi.org.uk/sites/odi.org.uk/files/ contingencies you should prepare for.  Drivers of instability odi-assets/publications-opinion-files/8287.pdf Scenario development might proceed as follows:1  Contingency plan Most probable situation 1. Define the boundaries of the situation (scenario  Potential triggers field) and identify the key factors and drivers that  Drivers of instability will influence success and change.  Contingency plan 2. Describe trends and possible development paths for each key factor. Worst case scenario 3. Analyse their plausibility and cluster them to build  Potential triggers coherent scenarios that often encompass three  Drivers of instability alternatives (e.g. best, worst and probable case).  Contingency plan 4. Assess the consequences and risks of each and elaborate a strategy that is robust to the plausible scenarios as well as being adaptive to likely opportunities.

1 Richard Hummelbrunner and Harry Jones, A guide for planning and strategy development in the face of complexity, ODI, background note - http://www.odi.org.uk/sites/odi.org.uk/files/odi-assets/ publications-opinion-files/8287.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 17 Options planning

The purpose of options planning is to enable you to consider all the possible options available to 1. Situation you to respond to problems or a scenario. The analysis key to this exercise being effective is to ensure that you leave all options as possibilities until you have eliminated them through an options 4. Options assessment assessment. The reason for this is that in a tense or fragile environment the tendency is to ‘bunker Problem 3. ALL options Feasible Risks/harm down’ and consider risk to eliminate many options before they have been considered fully. This is understandable and often sensible in situations of insecurity, however it can severely curtail your access and support for communities in a time 2. Stakeholder Can we mitigate? of great need. No Yes analysis Is this acceptable? EXAMPLE OPTIONS ASSESSMENT EXERCISE

1. Situation analysis Why? What The situation analysis indicates that an aid No Yes delivery activity is taking place in close proximity can be done? to areas controlled by armed militia hostile to the government. The activities of your organisation have been taking place in areas under government control only because of the national political 7. Project design 6. Best option/ 5. Reviewed situation and because of the security that 8. Project review and action alternative options this affords. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 18 Options planning

 The dividers and connectors analysis indicates 4. Options assessment

that the aid project has lead to a perception optioN SuSpeNd pARtNeR SecuRity NegotiAte that only those who are on the ‘side’ of the Feasible? No No No No government will receive aid. No: Why? • Needs of beneficiaries No contacts with • Against organisation policy • We don’t have contacts with the  Scenario planning has indicated that following an are very high and they alternative organisations • Will make aid armed groups involved have no other support in this region potential target • May jeopardise relationship with government election later that year (a trigger) violence is likely • Not in line with organisation • High cost • Staff do not have negation experience to increase and there is a likely possibility that the mandate/objectives area of the project will come under control of the How to Get another organisation Create contacts • Get more than one • Use of external • Utilise contacts with local community that armed militias. mitigate? to implement partner involved security firm do negotiate with armed militias to act as • Capacity building • Clear explanation introduction/intermediary/mediator 2 Stakeholder analysis and screening prior to beneficiaries • Discuss transparently with government . to agreement • Look for special • Ask for mediation support from third party The stakeholder analysis indicates that there is only exception for this location • Invest in capacity building for staff on negotiation one armed non-state militia with some control in the Risks/harms? • We may not be able to • Difficulties in partners • Against organisation policy • May put community at risk area, and while the agency has a good relationship screen the organisations working together • Will make aid • Government or actor may not agree to terms for accountability etc • Time restrictions potential target • Cost of capacity building of staff or use of with the local leaders in the beneficiary community, • All local personnel have • Partner may still • High cost third party there has been no interaction with the armed militia low capacity and have not be available • Inability to retain association with a conflict position of neutrality leadership. group – will act as divider • May not be allowed to use external security firm 3. All options Acceptable? No Yes No • Yes – let the community direct negotiation All options are considered, and none are discounted • Use pressure from larger organisation to enable at this stage. The exercise considers should the government agreement • Capacity building of staff is valuable long-term situation develop to find the areas of operation investment in this environment change to be under the control of the armed group: Final Last available option Second option to Eliminate option First option to be investigated decision be investigated  Suspend programming.  Look for a local partner to implement the project after the change in control.  Obtain security assistance to protect aid delivery.  Negotiate for access to the community. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 19 Options planning

5. Reviewed options RECOGNISING CONFLICT AND FRAGILITY  Suspend programming: last resort option.  Look for a local partner to implement the project In country strategies after the change in control: option contingent on Integrating conflict sensitivity into organisational or ability to mitigate risks. country strategic plans will not only help to ensure  Obtain security assistance to protect aid delivery: sustained commitment from the organisation, but eliminated option. will often offer the chance to generate initial attention  Negotiate for access to the community: option from senior management. contingent on ability to mitigate risks. Strategic planning processes represent a key opportunity to integrate conflict sensitivity into 6. Best option/best alternative overall strategies. While such periods put great i. Negotiate for access to the community. demands on an organisation and may lead to a ii. Look for a local partner to implement the lesser emphasis on programme implementation project after the change in control. or the development of new initiatives, they can also iii. Suspend programming if no other alternative. offer unique spaces for staff reflection and dialogue 7. Project design and action and for broad organisational consultations. This can  Implement capacity building for staff on create space for more open discussions among staff negotiation and bring in additional assistance. regarding the context in which they are working, the  Begin preliminary discussions with local leaders conflict issues they are facing and how the context to engage them with contingency planning for is affected or impacted on by their work. future scenarios and political change. Integrating conflict sensitivity into organisational  Start to investigate options for local partners. strategies may translate into a simple reference to conflict sensitivity principles. Alternatively, it may 8. Project review be more extensive and lead to different choices of  Set parameters for regular review of the situation. activities, methodologies or target groups because of issues or opportunities highlighted by a conflict sensitivity analysis. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 20 Conflict sensitivity in the project cycle

“Actions are according to intentions, and everyone will get what was intended. Whoever migrates with an intention for Allah and His messenger, Conflict Identification Conflict the migration will be for the sake of Allah and mapping phase analysis his Messenger. And whoever migrates for worldly gain or to marry a woman, then his migration will be for the sake of whatever he migrated for.” Bukhari and Muslim

As seen from this hadith, there is great emphasis placed on in the intentions of an action. To embody this focus in our programming it is important to include rigorous preparation and programming to safeguard our intentions in the project, and to Monitoring Continuous Design enable us to reflect on the purposes of our actions, and evaluation learning phase particular in an environment of great risk. phase

DESIGN STAGE

Integrating conflict sensitivity at the design stage involves analysing your findings from the conflict mapping exercises (scrion 3) to review and inform all key parameters of the project:  Update What the project will do. Implementation  conflict mapping Who will implement it and for whom. phase  and analysis Who the beneficiaries/participants will be.  Where the project will be implemented.  When the project activities will take place.  How the project will be implemented. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 21 Conflict sensitivity in the project cycle

It is important to consider if the make-up of the Vulnerability often coincides with lines of division, Review the specifics2 design team is likely to result in any bias in the so take care with messages when assessing the It is important to review the specifics of targeting project design. needs of the most vulnerable. A communication as part of the design process to: The Conflict Sensitivity Consortium gives the strategy is important to reduce misunderstanding.  Ensure that the conflict and needs analyses following advice on conducting assessments,  Yourself include consideration of other groups in proximity either based on or conflict specific.1 Do you have your own bias about who to to the primary target groups. consult, and who is needy? We all have our  Do not raise expectations  Think creatively about ways that targeted activities own background, world view, culture and Take care about this during assessment, can also benefit neighbouring communities and experience which impacts on our conflict especially if funding is not guaranteed. build positive relationships (for example, through mapping. Locals will prioritise their own  State aims clearly communication strategies, exchanges, involve- experience. New arrivals will base their views To those being consulted. Explain follow-up steps. ment in some selected activities).  Introductions on what they have previously heard.   Local issues Develop selection criteria with communities to First impressions count. Respected local actors ensure that such processes are transparent and Take local relationships and power dynamics to introduce staff conducting assessment. inclusive. Involving communities early on should into account when you prepare for an analysis. Perceptions are hard to change later on.  Reluctance increase ownership and reduce the possibility  Staff choices of targeting causing, or exacerbating, tensions Some participants may be uncomfortable or Send messages of neutrality and peace through at the implementation phase. unwilling to answer accurately to parts of the the choices you make. Ensure your new employee  Ensure that all decisions made in relation to analysis. Be sensitive to their reasons. represents inter-group co-operation.  Sensitive topics targeting are communicated widely and that both  Location targeted and non-targeted groups in an area are Some topics may need careful introduction, Choose a neutral location so both groups are involved in information sharing and feedback. smaller groups or one on one contact.  comfortable.  Power dynamics Influence donors when they are not aware that the  Who to consult specific targeting criteria they have set may lead These may be brought into the meeting room Take divisions into account. Do not assess needs to increased tensions and hinder implementation. and may limit the openness of the discussion, from just one side, you will be seen as biased. so bear this in mind.

2 How to Guide to Conflict Sensitivity, Conflict Sensitivity Consortium - http://www.conflictsensitivity.org/how-to-guide/ 1 http://www.conflictsensitivity.org/ WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 22 Conflict sensitivity in the project cycle

GOOD PRACTICE IN CONFLICT SENSITIVE  Communicate with the donor transparently PROJECT DESIGN AND IMPLEMENTATION about the need for flexibility and the impact of the conflict environment.  Give staff time to consider conflict dynamics  Ensure that there are strong M&E systems that separately to the objective of the project, as feed learning back into the project and future without this the focus on the project objective project cycles. Integrate updated conflict analysis may obscure risks. at this stage at a minimum – if the situation is very  Budgeting for conflict sensitivity trainings during unstable make conflict analysis a more regular implementation or combining them with other staff activity as part of the project management. agreed capacity-building plans.  Create safe spaces for those involved in the  Once the project has been designed review it project (staff, partners, communities) to discuss with a 5W-1H analysis, connectors and dividers conflict issues and how this relates or impacts the analysis (see pages 10 and 14, and section 3, project or beneficiaries. ‘Conflict mapping’, page 24) before implement-  Remember to consider the holistic understanding ation and consider how to amend the programme of human development – how does the conflict to be more sensitive to the conflict environment environment impact the life, intellect, faith, wealth and avoid risks. and progeny (including environment). Remain  Build into the project participatory management aware of how these dimensions interrelate. so that the project can take advantage of local knowledge, encourage ownership and relate the project to the beneficiary experience of conflict, For more information rather than solely to an organisational

consideration of security risk.   How to Guide to Conflict Sensitivity, Conflict Sensitivity Be flexible in the project design to react to the Consortium http://www.conflictsensitivity.org/how-to-guide/ environment and changes in political or social dynamics. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT SENSITIVITY | 4.b • 23 Reality check1

With the best of intentions there will always be For example, local authorities might block entry difficulties in implementing conflict sensitivity – to a location until funds have been committed or timescales are short, donors may be restrictive, agencies may lack the time or human or financial emergency situations are tense and fast-paced, resources. and the situation on the ground may prevent  Projects may be designed very quickly in implementation of good practice. response to calls for proposals. How can conflict The key to these situations is to make conflict and conflict analysis be conducted as part of the sensitivity part of ‘organisational mentality’ and to concept note and full proposal design if there strive to be so in every intervention, and to try to find is only very limited time and resources? solutions to these challenges when they arise. Some examples of solutions to challenges to conflict POSSIBLE SOLUTIONS sensitivity can be:  Creative budgeting. Combining activities so POLITICAL CHALLENGES that conflict analysis and capacity-building in particular can take place in conjunction with  Restrictive donor guidelines for fund allocation. broader agreed activities. Explore the possibility Donor guidelines on budgeting may not permit of joint analysis with other organisations. sufficient allocation of funds for conflict analysis  Try and identify key informants who have and activities such as capacity building, knowledge of the needs and interests of different participatory monitoring and feedback and groups within a community. Reflect internally to grievance management mechanisms. identify any exisitng or potential conflict dynamics  In some situations it may not be possible to and how they may interact with the project. access communities when preparing a design.  For projects that will use a concept note and a full proposal, a brief conflict analysis is ‘good enough’ for a full proposal and a slightly more in-depth analysis is ‘good enough’ for a full proposal, with 1 How to Guide to Conflict Sensitivity, Conflict Sensitivity Consortium - http://www.conflictsensitivity.org/how-to-guide/ a full conflict analysis being undertaken at start up (see section 3, ‘Conflict mapping’, page 28). 4.c Conflict transformation Working in Conflict: A Faith Based Toolkit for Islamic Relief WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 2 Contents

Project design–3 Integrated Sustainable Development model–21 Working with others–35 Building resilience–3 Case study–21 Customary mechanisms–35 Analysing your conflict mapping data–3 Implementation–23 For more information–35 Faith leaders–37 Programming options–7 Conflict specific intervention options–25 Inter and intra-faith conflict–38 Development and aid projects–7 Small arms–25 Women in peacebuilding–42 Water, sanitation and hygiene–8 Demobilisation, disarmament and reintegration For more information–45 (DDR)–27 For more information–9 The media–46 For more information–30 Education–10 For more information–47 Prejudice reduction–30 For more information–12 Reconciliation projects–31 Livelihoods, land and microfinance–13 Promoting participation–48 For more information–33 For more information–16 Advocacy–48 Psychosocial support projects–33 Shelter–17 For more information–50 For more information–34 The environment–18 Human rights–50 For more information–20 For more information–52

Funding proposals for conflict or peacebuilding projects–53 For more information–54 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 3 Project design

The need for this approach is increasingly clear Linking conflict analysis to project design can BUILDING RESILIENCE – development needs of a community are integrated be difficult as it requires considering risks and and a crisis has the capacity to undermine develop- opportunities linked to the conflict context. These “Anas ibn Malik reported: A man said, ‘O Messenger ment achievements. In addition, targeted interventions are not necessarily or obviously related to project of Allah, should I tie my camel and trust in Allah, or can be easily derailed by issues in other areas. For objectives. Where a project is not directly looking should I untie her and trust in Allah?’ The Messenger example, a livelihood programme can be stalled by to address conflict dynamics there comes a need of Allah (PBUH), said, ‘Tie her and trust in Allah’.’” lack of access to markets because of destroyed to provide space for staff to analyse and reflect Tirmidhi infrastructure, or children in education will struggle on the conflict environment. to learn where they are suffering from the traumatic Peacebuilding projects are different as they We shall certainly test you with fear and hunger, impact of their experiences. focus on conflict issues and can therefore use and loss of property, lives, and crops. But [Prophet], To facilitate interventions having a positive impact conflict analysis as a direct needs assessment give good news to those who are steadfast, those on conflict dynamics, NGOs need to take these tool for project design. Linking conflict analysis who say, when afflicted with a calamity, ‘We belong dynamics into account in all programmes. Rather to the project design involves: to God and to Him we shall return.’ than them being an ‘optional extra’ this should be  Reviewing the project from a conflict sensitivity Q2:155–156 considered standard practice. perspective to see how each part of the project design relates to the conflict context. Conflict transformation seeks to address the wider  Considering scenarios for how a wider conflict social and political sources of a conflict and to ANALYSING YOUR may develop to plan contingency actions. transform negative root causes into positive social CONFLICT MAPPING DATA  Identifying opportunities for reinforcing peace and political change. and transforming the root causes of conflict It is Islamic Relief’s policy to seek opportunities (increased dialogue between divided groups, to transform conflict through existing focused Another of His signs is the creation of the heavens better resource management, less violence etc.) projects wherever appropriate. In line with this and the earth, and the diversity of your languages and including them in your project design. policy, we look to target the root causes of conflict and colours. There truly are signs in this for those  Identifying changes and making the project design and violence, rather than simply reacting to them. who know. flexible to avoid unintentionally contributing to In keeping with our Islamic development frame- tensions and to respond where tensions arise. work and move towards integrated sustainable Q30:22 development, we will use this approach wherever possible in situations of fragility and conflict.

WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 4 Project design

BE AWARE OF VULNERABLE GROUPS A review of peacebuilding projects by CARE  Theories of change can encourage a view of IN YOUR PROJECT DESIGN International found that the process of articulating change as linear and create inflexible thinking. and reviewing theories of change adds rigour and Try to consider the variety of factors that can As outlined in section 2, ‘The human cost’, transparency; it clarifies the logic of the project influence change and ensure that you are flexible vulnerability is often exacerbated in conflict design and highlights assumptions. However, enough to change the approach if it is not working. situations; vulnerable groups often have specific this approach has limitations which should be needs and are exposed to increased risk. taken into consideration: The questions you need to ask  Theories of change can be vague – try to ensure DESIGNING THEORIES OF CHANGE1 i. What is the problem? that your theory is clear and can be tested to see if it is correct. A theory of change is like a roadmap. It indicates  It can be difficult to include a theory of change both the vision of success that we hope to achieve, ii. What does the desired future look like? when the planning process is focused solely on and the pathway that needs to be followed for that delivery. Try to provide space for this exercise, change to come about; it explains why that particular even if it is not directly related to the activity but vision of success is desirable and why the method- iii. What is necessary to achieve that future? rather to the programme of activities that you ology chosen is appropriate. It is different from a have planned. logical framework analysis which merely details  It can be difficult to gather evidence to test your a results chain. iv. What needs to change to enable this to happen? theory. In complex environments we may attribute Theories of change are of particular use in conflict to our activity change or development, but these transformation projects. This is because the aim of outcomes could actually be the result of other conflict transformation is to assist in changing the v. What can be done to achieve that change? factors or events. Build in rigorous M&E indicators underlying root causes for conflict, which are often that genuinely look to assess the impact of your based around feelings, perceptions and experience. activity separate from the environment. Theories of change respond to this, as they focus vi. Ask ‘why?’ to the answers for questions 1–5 attention on how change comes about and what (reality and assumptions check) 1 Adapted from: Peacebuilding with Impact: Defining Theories of may influence that change. Change (‘Step 1 Tool: Designing your theory of change’), CARE International UK, 2012 - http://www.international-alert.org/sites/ default/files/publications/120123CAREDefiningTheoriesChange_ FINAL.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 5 Project design

 When answering these questions your source for TRANSLATING YOUR DATA AND Note: These categories are suggested and not these answers should be – as much as possible THEORY OF CHANGE INTO STRATEGY1 exhaustive. Amend the categories to suit your – given by the communities themselves during context, the desired type of project and the results your conflict mapping exercise. Be careful not to Once you have your theory of change, this should of the mapping data. impose answers and responses from your own then inform your strategic planning. Planning and Step 1: Outlining your mapping data experiences without very carefully considering strategy is the key to effective projects. Before When answering this your source for the answers them first. This is one of the reasons why it is starting, reconsider the most basic questions: should be, as much as possible, the answers given best practice to use participatory approaches.  What are you trying to change? by the communities themselves during your conflict  Specific parts of the conflict mapping data that  Who defines what change is? mapping exercise. you may utilise to answer these questions are the ABC triangles (section 3, ‘Conflict mapping’, Use the data from your conflict mapping exercise  ‘From what?’ pages 17 and 22). The responses to the ABC to outline what the situation is by categorising the Answer for each of your categories: attitudes; triangle describing the conflict can shape the information for easier understanding: behaviours; contradictions; relationships etc. answers to question 1, while the ‘peace triangle’  Attitudes Step 2: Envisioning the future could inform the responses to question 2.  Behaviours Using the answers given by the community on the  In considering potential answers to questions  Contradictions Peace ABC triangle exercise, when you ask them 3, 4 and 5, refer to the data collected to focus  Relationships about when they felt secure, outline what the desired on the root causes of a conflict. For example, the  Structures future looks like for all of the categories outlined. conflict mapping data may indicate that conflicts  Cultures arise over resources – such as water – or between  ‘To what?’  Elite engagement farmers and nomads when animals trespass into Answer for each of your categories: attitudes;  Societal engagement farming land. In a theory of change you may feel behaviours; contradictions; relationships etc.  Sectoral engagement that increased resources and nomadic routes are  Skills and capabilities Step 3: ‘What needs to change?’ the answer to change. Instead, also consider how  Institutions and systems Using the theory of change you have developed, you might change attitudes and relationships consider what needs to change in order to reach between groups, with a focus on how they inter- the desired future. Answer for each of the categories. act. Another way to enable this focus is to consider 1 Adapted from training materials courtesy of the Peace not just ‘what needs to change?’ but ‘what needs Action Training and Research Institute of Romania (PATRIR) - http://www.patrir.ro and the International Peace and Development to change so that this problem does not recur?’ Training Centre (IPDTC) - http://patrir.ro/en/activitatea-noastra/ipdtc/ WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 6 Project design

Step 4: Strategy  Will this do anything to exacerbate or support The strategy is the ‘how?’ you plan to make that divisions in the community? change to get from the current situation to the  Can the activity help to develop or reinforce desired future. Using the steps so far and the theory connections with that community? of change, decide how you plan to make that  Are there groups or individuals found in the change for each of your categories. stakeholder analysis who will feel the impact Step 5: Assessing your options of the project or feel threatened by it? What needs to be done to encourage buy-in and At this stage it is useful to conduct an options prevent disruption? assessment (see section 4.b, ‘Conflict sensitivity’,  What are the ethical considerations of attempts page 17). The exercises above may have led to to change the local culture? Are you basing this a number of potential options, but more important on good principles, religious approaches and is to assess your options against the potential risks ethics? How will you translate this in a way that – which are of particular importance in the conflict is sensitive to the context? Is this change feasible environment. within the timeframe of your project – if not how The purpose of options planning is to enable can you enable long-term development beyond you to consider all the possible options available. the life of the project? Our reason for this is that in a tense or fragile environment, the tendency is to ‘bunker down’ For an example of an options assessment see and dwell on risk, eliminating many options chapter 4.b, ‘Conflict sensitivity’ page 18. before they have been considered fully. This is understandable and often sensible in situations of conflict. However, it can severely curtail your access and support for communities in a time of great need. Of particular importance in assessing options for a conflict focused intervention is to consider the following questions in your option assessment: WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 7 Programming options

 Accountability This can potentially be applied to any development DEVELOPMENT AND AID PROJECTS Identifying and improving accountability relation- or aid intervention. The opportunity presented by the ships for service delivery between different groups. provision of support or new/improved social services The Department for International Development and  Opportunity can offer an entry point to facilitate community-based the Overseas Development Institute recommend that Identifying and promoting opportunities where management of resources across divisions; dialogue NGOs need to consider ways in which their human- service delivery can help citizens participate between competing parties; education to dispel itarian projects – such as WASH or Livelihoods – can in economic, social and political activities misinformation; and raising the voice of a community contribute to peacebuilding, even in the short term. of ‘normal life’ to advocate for their needs with the state. This in Unfortunately, there has been little evidence  Visibility turn provides an opportunity to improve governance collected on how projects can achieve this. In general, Assessing the risk for the state if non-state actors and transitioning service delivery away from NGOs security, justice and education projects are believed have higher visibility in delivering services. or unsustainable sources in governments. to have a greater impact in this area. Tearfund has identified five ways in which WASH programmes can contribute to conflict transformation MEDIATING FACTORS AND Building state capacity and legitimacy and peacebuilding by building state capacity and CONSIDERATION FOR * Strengthening civil society 1 legitimacy, and strengthening civil society. PROGRAMMING Collective The five ways are: action  Collective action Conditioning Conditioning Identifying and promoting collaboration between factors: factors: Visibility Inclusion different groups for service delivery. State capacity  Inclusion Citizen and expectations Mapping groups who are marginalised from legitimacy accessing services and identifying potential conflict risks. Opportunity Accountability 1 Adapted from: Sue Yardley, Double Dividends: Exploring how water, sanitation and hygiene programmes can contribute to peace- and state-building, Tearfund, 2013 - http://reliefweb.int/sites/reliefweb. int/files/resources/WASH%20and%20PBSB%20policy%20 FINAL%20web%20%281%29.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 8 Programming options

As such, WASH projects and provision of health Water is considered a social good in Islam, and as WATER, SANITATION AND HYGIENE services are likely to be appropriate for agencies the stewards of this earth (khalifah), human beings operating in conflict environments and are in an are entrusted with the responsibility of ensuring “Do not withhold excess water, preventing others excellent position to include integration of conflict that water is distributed equitably, to promote and from pasturing from it.” transformation. maintain social harmony and spiritual purity. In this Bukhari regard, WASH projects should equally aim to promote “O Allah, make me healthy in my body. O Allah, PURITY AND HYGIENE WITHIN ISLAM social harmony and resilience in the communities make me healthy in my hearing. O Allah, make they work with. The importance of water is closely me healthy in my sight. There is no god but You.” Cleanse yourself … Q74:4– 5 associated with direction to maintain a good level Bukhari of hygiene. Protection of life and progeny is of great import- Islam places a high importance on purity and san- In nearly all conflicts there are more deaths caused ance within Islam, and health is necessary for that itation. The rituals of wudhu and ghusl demonstrate by disease and malnutrition than the fighting itself. preservation of life. As life is a gift from God, we are the noble status of water, and the central role it plays Health services are disrupted or damaged, supplies also charged with the responsibility to care for the in achieving spiritual, as well as physical, purity are reduced and situations of displacement frequently body we have been given in this life. According to within Islam. For example: lead to public health crises where disease spreads. Imam Al-Ghazali: Without basic health and sanitation facilities, You who believe, when you are about to pray, “A proper understanding and implementation of preventable diseases become deadly. In the wash your faces and your hands up to the elbows, religion, from the standpoint of both knowledge Democratic Republic of Congo, maternal mortality wipe your heads, wash your feet up to the ankles and worship, can only be arrived at through has doubled during the recent conflict and over and, if required, wash your whole body. If any physical health and life preservation.” half of all deaths are children under five-years-old. of you is sick or on a journey, or has just relieved Al-iqtisad fi al-i’tiqad In addition, throughout the world populations living himself, or had intimate contact with a woman, in fragile and conflict-affected states account for 65% and can find no water, then take some clean sand IN PRACTICE of people without access to safe water and 54% and wipe your face and hands with it. God does of people without access to improved sanitation. not wish to place any burden on you, He only In many areas where Islamic Relief operates we wishes to cleanse you and perfect His blessing see localised conflicts over access to water and on you, so that you may be thankful. management of water resources, along with a lack Q5:6 of access to basic health and sanitation facilities. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 9 Programming options

In the case of water this is frequently due to scarcity, 2. Opportunity and accountability 4. Visibility particularly where sources come under pressure A WASH or health project might build into its Increased visibility of an issue, such as lack due to increased use by populations who have activities developing the capacity for the community of access to water, health or sanitation facilities, been displaced. to be able to hold accountable those that should be may enable a community to highlight the broader Climate change is increasingly posing risks to responsible for the services required. Sharing this problems created by the conflict. However, it is also our resources and this is likely to increase in many responsibility may be a way to: important to carefully assess the risks to particular locations. In emergency situations new sanitation groups that may be posed if they become more  Offer interaction to enable relationships and and health facilities may have to be built since visible advocates for rights and services in a tense dialogue to form between competing groups. existing services will probably be unable to cope context.  Provide a ‘safe’ subject to address lack of with the pressures of the increase in population. governance and accountability from state social Interventions that seek to address this need service providers where this may be a pillar or For more information are potentially entry points for contributing towards driver of conflict. peace and conflict transformation. The ways in which  Enable critique and reform of local justice  Bino, Biswas and Faruqi, Water Management in Islam, this can be done include: mechanisms to enforce accountability around International Development Research Centre, United Nations Collective action University Press, 2001 - http://www.idrc.ca/EN/Resources/ 1. this resource, which can then be used to Publications/Pages/IDRCBookDetails.aspx?PublicationID=263 Where the communities share the Islamic faith, encourage accountability and justice on  Yardley, Sue, Double Dividends: Exploring how water, sanitation this may be a way to bring disputing groups to other issues. and hygiene programmes can contribute to peace- and state- building, Tearfund, 2013 - http://reliefweb.int/sites/reliefweb.int/ work together on management of water resources 3. Inclusion files/resources/WASH%20and%20PBSB%20policy%20 or sanitation facilities. You may do this through a FINAL%20web%20%281%29.pdf Where water, health and sanitation services are  conversation about the high importance of water Kooy and Bailey, Tearfund WASH service delivery in the often shared, this can be an opening to include Democratic Republic of Congo: Contributions to Peace-Building and hygiene for Muslims, and our role as stewards marginalised groups in community discussions. and State-Building, ODI, 2012 - http://r4d.dfid.gov.uk/PDF/ for the resources of the earth to ensure that we have Outputs/Water/60989-WASH-PBSB-ODI-DRC-case-study.pdf This is in line with the Islamic principles of shura.  fair access to the resources needed to abide by Hugh Waters, Brinnon Garrett, and Gilbert Burnham, Research A health centre can also act as a neutral space Paper No. 2007/06: Rehabilitating Health Systems in Post- religious requirements for hygiene. Discussing the to facilitate interaction between communities Conflict Situations, UNU-WIDER, January 2007 - https://www. life-saving impacts of well-managed health facilities ciaonet.org/attachments/6757/uploads that do not normally come into contact unless  can be related back to the Islamic principle of the Dr M.H. Al-Khayat, Health as a Human Right in Islam, World in competition. Health Organisation Regional office for the Eastern importance of saving lives or the need to care for Mediterranean, Egypt, 2004 - http://applications.emro.who.int/ vulnerable groups. dsaf/dsa217.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 10 Programming options

As discussed previously in this toolkit the EDUCATION importance of the intellect, and the development and advancement of the intellect through education, is considered one of the five dimensions of human Read! Your Lord is the Most Bountiful One who life that should be promoted as an objective of the taught by [means of] the pen, who taught man shari’a. The structure of the maqasid highlights for what he did not know. us how challenges and barriers to this objective Q96:3–5 pose a risk to human dignity. Times of conflict pose particular risks to There is substantial emphasis laid in the acquisition education services and the nature of that schooling of knowledge within the Qur’an and through can also have profound impact on the development numerous hadith, and the emphasis on the benefits of conflict dynamics. Schooling for children is and importance of acquiring knowledge is directed frequently disrupted in times of war – sometimes to all humankind – whether male or female. for many years – and there are many cases where The life of Prophet (PBUH) was in the company education services have been deliberately targeted of accomplished women who had clearly placed for attack. importance on their learning and developing their skills. Khadijah Bint Khuwaylid, the first wife of the CASE STUDY: Prophet was a wealthy tradeswoman, and managed SCHOOLING IN BOSNIA & HERZEGOVINA several employees. To do this at this time would have required here to have a high level of In Bosnia & Herzegovina after the war of the early understanding and wisdom. 1990s ‘two schools under one roof’ were created Aisha Bint Abu Bakr, the youngest wife of to separate children of different ethnic groups from Prophet Muhammad was noted for her scholarship each other. In these children are in the same building and teaching others. Aisha is an example for the but taught different curriculums, even entering promotion of education, particularly education through different door and where space is limited of women in the laws and teachings of Islam. they may be taught at different times. A resolution was passed in 2010 to reintegrate these schools, but to date very few have been. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 11 Programming options

This has meant that different understandings of 2. Access and the learning environment 4. Encouraging conflict sensitivity in history are taught, including different explanations i. Enable access to all communities (equal access) teachers and teacher development of the causes and nature of the most recent conflict and ensure equality of quality and relevant i. Provide training and support for teachers to – described in some books as a ‘war for our home- education. This can be used to signal principles give them professional development and support. land’ or ‘liberation’, while in others it is considered around equality in areas where there are ii. Seek to address negative attitudes amongst the a war of aggression and includes references to marginalised groups, including education for girls. school staff as a first step in addressing conflict genocide in parts of the country. ii. Where relevant, provide psychosocial support and peace with the children. for children who have been in conflict areas and iii. If you have any involvement with the recruit- FIVE AREAS OF EDUCATION may be suffering from trauma. Use this facility ment and selection of staff, look to encourage for children to also provide support for teachers. a participatory and transparent process and There are a number of ways in which conflict iii. Use negotiation for safety for the school and that selection criterion is based on diversity and transformation can be built into an education students as an opening for access negotiation equality. Avoid bias towards a particular group project. These are based around five areas. with local stakeholders and groups. – where recruitment is conducted along conflict 3. Curriculum content and focus lines it can escalate grievances. 1. Planning and community participation i. Bringing students together from across different 5. Education policy i. Engage communities in active participation groups is an opportunity for cultural exchange i. If engaging in consultation of advocacy around towards planning of education systems; use this and to dispel prejudice and attitudes that are education policy, look to encourage that this is as an opportunity to bring disparate communities contributing towards disputes and conflict. formed in a conflict-sensitive way. In particular, together. ii. Ensure that the curriculum is culturally, socially encouraging links between education policy ii. In planning discuss security concerns directly and linguistically relevant across the difference and other areas that are crucial to post-conflict with the community. communities, in both formal and informal reconstruction; such as peacebuilding agree- iii. Discuss barriers to children learning and seek education. ments, youth employment and social inclusion ways to address these (e.g. ‘food for education’ iii. Look to enable peace education modules policies. programmes).1 to be included within the curriculum to address ii. Encourage and advocate for reconstruction iv. Investigate whether there are options to relate conflict dynamics directly. of damaged education systems as an entry point education and schooling with wider reconciliation through which to encourage reconciliation and between communities. healing between communities. 1 http://www.islamic-relief.com/NewsRoom/4-683-an-appetite-for- education-in-afghanistan.aspx WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 12 Programming options

COMPETENCIES OF CONFLICT SENSITIVE TEACHERS AND OTHER EDUCATION For more information PERSONNEL1  INEE Guidance Note on Conflict Sensitive Education,  Understand the conflict, root causes and International Network for Education in Emergencies, 2013 - http://toolkit.ineesite.org/toolkit/INEEcms/uploads/1150/INEE_ dynamics and the need for conflict transformation. GN_on_Conflict_Sensitive_Education[1].pdf Knows education for all is a human right.  Peace Education Training Module, INEE - http://toolkit.ineesite.  Self-awareness of own biases and of how their org/toolkit/Toolkit.php?PostID=1117  Guidance Notes for Educational Planners: Integrating conflict own actions in/around learning environment may and disaster risk reduction into sector planning, UNESCO-IIEP: be perceived by different groups in different International Institute for Educational Planning, 2011 - http://www. contexts. iiep.unesco.org/en/integrating-conflict-and-disaster-risk- reduction-education-sector-planning-2889  Possesses good inter-cultural sensitivity and understanding of students and families.  Able to have a conversation with learners about conflict.  Able to see the link between equal access to quality education and prevention and mitigation of conflicts.  Able to gather and analyse information in various ways and challenge assumptions.

1 Adapted from: INEE Guidance Note on Conflict Sensitive Education, International Network for Education in Emergencies, 2013 - http:// toolkit.ineesite.org/toolkit/INEEcms/uploads/1150/INEE_GN_on_ Conflict_Sensitive_Education[1].pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 13 Programming options

“The man went away and gathered firewood LIVELIHOODS, LAND and sold it. When he had earned ten dirhams, AND MICROFINANCE he came to him and bought a garment with some of them and food with the others. The Prophet “A man of the Ansar community came to the (PBUH) then said: ‘This is better for you than Prophet (PBUH) and begged from him. He (the that begging should come as a spot on your face Prophet) asked: ‘Have you nothing in your house? on the Day of Judgment. Begging is right only for He (the man) replied: Yes, a piece of cloth, which three people: one who is in grinding poverty, one we wear, or which we spread (on the ground), who is seriously in debt, or one who is responsible and a wooden bowl from which we drink water.’ for compensation and finds it difficult to pay’.” He (the Prophet) said: ‘Bring them to me.’ Abu Dawood “He (the man) then brought these articles to Lack of economic opportunity, failure or reduction him and he (the Prophet) took them in his hands of livelihood opportunities can contribute to the and asked to the assembly of people: ‘Who will emergence and development of conflict – whether buy these?’ A man said: ‘I shall buy them for one this be as a source of livelihood (recruitment into dirham.’ He (the Prophet) asked twice or thrice: militia), resources (theft and looting) or escalation ‘Who will offer more than one dirham?’ Another of political conflict (as a result of economic man said: ‘I shall buy them for two dirhams.’ marginalisation). Where conflict breaks out, this in “He (the Prophet) gave these to him and took turn can have a devastating impact on livelihoods. the two dirhams and, giving them to the man of Closely related to these issues can be land admin- the Ansar, he said: Buy food with one of them istration and governance. Where access to land is and hand it to your family, and buy an axe and restricted or controlled in an exploitative manner this bring it to me. can have a negative impact on livelihoods for those “He then brought it to him. The Prophet fixed reliant on it, potentially leading to disputes and con- a handle on it with his own hands and said: flict. Associated with this is land management – for ‘Go, gather firewood and sell it, and do not example where nomadic routes through pastoralist let me see you for a fortnight.’ or agriculturalist land are poorly managed, leading to disputes and violence between groups. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 14 Programming options

LIVELIHOOD PROGRAMMES LIVELIHOOD ASSETS CONFLICT SHOCKS APPROPRIATE RESPONSES IN CONFLICT AND FRAGILE AREAS1 Physical: Looting or destruction Increase security, replacement of lost items, Equipment, seeds, tools, support and shelter, rebuilding infrastructure On the right are examples of how conflict can impact machines, vehicles, (roads) livelihood assets and the possible responses to be livestock, property undertaken to address these issues. Highlighted are the ways in which these responses can look Natural: Destruction, Negotiate access, restoration, redistribution, to transform conflict rather than just react to it Land, water, displacement, damage search for alternative resources, – i.e. to look to transform the sources of conflict food resources, wood management of resources rather than simply the effects of it. Human: Death, injury, disability, Emergency education, reconstruction of These strategies are substantially reactive to Labour, skills, training closure of schools education, care and support for rehabilitation a conflict shock that has occurred. However more effective is to build theresilience of the community, Financial: Collapse of financial Microfinance, cash for work, cash for before they become destitute. Wages, credit, savings systems, unemployment, education, facilitate access to market, theft, reduction of savings create ‘peace markets’ 1. Those that can build economic ties are often the first to consider reconciliation with trading or Social: Displacement, fighting Support for conflict resolution and economic partners. Building livelihood interventions Kinship relationships, between groups reconciliation, support to religious, that cut across groups and divisions can be a shared religion, women’s and youth groups, provision powerful way to build resilience to conflict. community location and of neutral meeting grounds Programmes should: shared meeting points

 Ask local people which forms of trust and Political: State collapse or loss Advocacy, reform of institutional actors cooperation have been broken and what it would Political representation, of function, corruption (justice, police, political), human rights take for people to be ready to work together again. justice systems of systems and accountability training, monitoring,  Identify entrepreneurs who are willing to be election support among the first to forge links with people on the other side of the conflict. Pay particular attention to 1 Adapted from: Livelihoods & Conflict: A toolkit for intervention, USAID, 2005 the role women play in informal economic activity. http://commdev.org/files/989_file_CMM_Livelihoods_and_Conflict_Dec_2005.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 15 Programming options

 Provide support that will promote pragmatic LAND AND CONFLICT Public information and transparency can act cooperation at a pace and on a scale that is against the confusion and suspicion that can manageable. Land is a strategic asset, particularly in areas lead to and exacerbate conflict. that are poor and wealth is determined by access  Be aware of the relationship between poor 2. Use livelihood support to counteract weak to and control of land. As a result land can be a livelihood opportunities, lack of access to land governance or state services. In politicised environ- central element in conflict dynamics, and can and finance to conflict. Consider creation of ments providing assistance can be considered a have both economic and symbolic overtones. alternative livelihood opportunities as a way to political intervention in the conflict, and can even Interventions that can encourage transformation reduce pressure on land. Targeting livelihood make people more vulnerable. However, it can be of conflict based around access and rights to land interventions towards those most likely to be effective if you are careful to be aware of: include: involved with violence or the landless may  Where state services and control is most likely reduce the risk of violence.  Where discussion and advocacy is taking to break down, and identify where resources are place with state and government representatives, most threatened by state weakness. Negotiate MICROFINANCE INTERVENTIONS consider management of land tenure in a just and transparently based on need rather than political equitable manner. This can contribute towards priorities. Islamic microfinance is a key component of Islamic the transformation of conflict dynamics.  Prioritise assistance to fill in the gaps. This can Relief’s integrated sustainable livelihoods approach,  Act as a neutral mediator in encouraging justice provide alternatives to the opportunistic support particularly through a focus on building a socially, in land disputes as a rule. Consider the role of the that may be provided by armed groups. environmentally and economically sustainable asset agency as a third party in advocating for justice. base for poor communities. 3. Support for livelihood opportunities amongst the  Where populations are displaced, settled or Microfinance is not in isolation from the environ- displaced can provide them with confidence and resettled, conflicts can arise between existing or ment in which it is dispersed and is essentially dignity which can counteract their marginalisation ‘host’ communities and those that have come into about changing the status quo. This means it has and vulnerability. Relationships of respect are more the area. You can encourage transformation and the potential to transform or exacerbate conflict likely to be developed between groups when they prevention of conflict by developing opportunities dynamics. Risks to be aware of in microfinance have economic self-sufficiency rather than one side to encourage interaction between these groups. projects in a conflict or fragile context include: reliant on the charity of the other.  Include public information campaigns in your activities to provide more accurate information about land rights and other related issues. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 16 Programming options

 The intervention may reinforce or create new 2. Microfinance projects can be considered as part social cleavages, e.g. through who is targeted, of a livelihood initiative that hopes to address the For more information or inadvertently encouraging development of needs for employment for high risks groups, such livelihoods that are in competition without forming as young men. Building in conditionality about  Livelihoods and Conflict: A Toolkit for Intervention, USAID, 2005 mechanisms to alleviate potential conflict. association with armed groups may be a way - http://www.ngoconnect.net/documents/592341/749044/  Livelihoods+and+Conflict Perceived preference for one group over another to integrate conflict management (if not  Land & Conflict: A Toolkit for Intervention, USAID, 2005 for microfinance can inadvertently inflame existing transformation) into microfinance. - http://pdf.usaid.gov/pdf_docs/pnadb335.pdf  tensions and resentments, or even create them. 3. Discussion of Islamic microfinance may be an Joost van der Zwan, Strengthening the Economic Dimensions  of Peacebuilding: Practice Note 7: Conflict-sensitive land policy If there are group lending methodologies used, entry point to also discuss Islamic principles and land governance in Africa, International Alert - http://www. there may be conflicts arising within a group around peacebuilding. international-alert.org/sites/default/files/publications/ where a member is unable to keep up repayment. 4. Where group microfinance is considered, there PracticeNote7.pdf   A Post-Conflict Land Administration and Peacebuilding Where resources in a community are increased may be opportunities to create groups across Handbook, UNHABITAT - http://www.unhabitat.org/pmss/ there may be a risk of targeting if the location conflict lines: listItemDetails.aspx?publicationID=2443  becomes part of a ‘hot conflict’. Discuss with i. Begin the process with facilitation of dialogue Stacy Michelle Heen, Microfinance and Conflict: Towards a Conflict Sensitive Approach,Tufts University MA Thesis, 2004 the community ways to mitigate or avoid that risk. and reconciliation between the groups to enable - dl.tufts.edu/file_assets/tufts:UA015.012.DO.00039  Control over the use of resources is passed to groups to understand the needs and situation of  Microfinance and Conflict in Sri Lanka Towards a Sustainable the beneficiaries. It can be difficult to manage each side. This will depend on the level of trust Socio-Economic Development in the North and East, ProMiS (Promotion of the Microfinance Sector), 2007 -www.enterprise- between unfair conditionality and increased risk. built within the community. development.org/download.ashx?id=1978  Where conditionality is lacking funding; it may ii. To develop mutual reliance or a ‘transactional  Supporting Microfinance in Conflict-Affected Areas, CGAP, 2004 be used for activities that are harmful to the relationship’ is an excellent way to move - http://www.cgap.org/publications/supporting-microfinance- conflict-affected-areas environment or even to others. relationships from ones of tension to mutual  Towards Good Practice Principles for Microfinance in reliance. Where the severing of a relationship is War-affected Contexts, Concern Worldwide, 2004 - http:// Conflict transformation through too ‘expensive’ for either party, conflict is more postconflictmicrofinance.org/TowardsPrinciples_27_05_04.pdf microfinance programming likely to be resolved and reconciled. 1. Encouraging conflict transformation through 5. Encourage the ‘intangible’ benefits that may microfinance must be based on a needs assess- come from a microfinance project – this may be ment that includes rigorous mapping of the conflict the inter-group economic activities that may arise, environment to ensure conflict sensitivity in the the space given for reconciliation in a situation first instance. where the economic need is less dire and urgent. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 17 Programming options

1. Be careful about the placement of different Believers, do not enter other people’s houses until SHELTER communities in ways that do not encourage polar- you have asked permission to do so and greeted isation, but also does not offer further opportunities those inside– that is best for you; perhaps you will for tensions to rise, is the most important starting bear this in mind. If you find no one in, do not enter It is God who has given you a place of rest in point. Ways in which shelter provision can be used unless you have been given permission to do so. your homes and from the skins of animals made as an opportunity to transform conflict are based If you are told, ‘Go away’, then do so – that is more you homes that you find light [to handle] when on a rigorous conflict mapping or do no harm proper for you. God knows well what you do. you travel and when you set up camp; furnishings assessment. and comfort for a while from their wool, fur, and Q24:27–29 hair. It is God who has given you shade from 2. Being aware of the inter-community dynamics can what He has created, and places of shelter in The provision of privacy is particularly important for be very important, many IDP camps see destruction the mountains; garments to protect you from the tense environments – there are particular risks of of property where groups feel they are being treated heat, and garments to protect you in your wars. increasing tensions in locations where disparate unfairly. This can be potentially addressed through: Q16:80–81 groups or communities are brought into close  More participatory assessments by all groups proximity. where the most vulnerable and needy are “Having a dwelling falls within the necessary New living arrangements have particular identified and the need for their support is minimum that must be sought by everyone since challenges associated with them, including: understood by all  lack of it causes people to be displeased with  Living in close proximity to others, including those Greater transparency and accountability by the God and even sometimes to deny Him.” you may be in dispute with. implementing agency as a way to build trust with Imam al-Ghazali  Recovering from the crisis that lead to the need those communities Aspects of shelter that are discussed in Islam for shelter. 3. Using the close proximity of competing groups  include the need for privacy: Complying with new rules within the environment to enable shared management of resources or you have moved to. development of community action plans (see  Separation from means of support (family and ‘Integrated Sustainable Development model’, livelihood resources). page 21) to facilitate greater inter-group interaction.  Finding privacy where there is little available. To do this requires a high level of trust to have been built with the respective communities to enable them to be brought together. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 18 Programming options

Understanding the links between conflict and THE ENVIRONMENT the natural disasters of today – climate change, destructive natural events, economic instability, Anas ibn Malik reported that the Prophet, may energy depletion and scarcity of water and food Allah bless him and grant him peace, said, “If the – is vital to developing effective preparedness and Final Hour comes while you have a palm-cutting resilience projects. Current statistics show that 50% in your hands and it is possible to plant it before of people affected by ‘natural’ disasters live in fragile the Hour comes, you should plant it.” and conflict-affected states, such as Somalia, Bukhari Afghanistan and Niger. NGOs can play an important role in mitigating the human, financial and political Islamic traditions draw heavily on the importance costs of future conflict, by investing in building of planning, preparation and optimism – both in greater social, economic and environmental this life and the afterlife. The hadith quoted above resilience within vulnerable regions. emphasises that even in the face of complex How conflict can affect disasters problems (social conflict or imminent disasters), Evidence suggests that conflict and fragility increase it is a duty to continue the improvement of your the impact of natural disasters, through increased community’s social and economic state. A seedling vulnerability to natural hazards. will take time to grow, but it will benefit many through its fruit and shade.  Populations are displaced into areas that are The link between disasters and conflict is more exposed to hazards. important to consider. Countries that face the  Basic service provision and livelihoods are highest risk of disaster and poverty are often also disrupted. those struggling with conflict and instability. There is  The capacity of governmental bodies to prepare a growing literature available on the general benefits for hazards and protect citizens is reduced. of disaster preparedness and risk reduction, as well  Civil society is weakened. as guidance on how these can be implemented.  Aid can be appropriated to support conflict However, at times disaster preparedness can objectives. specifically mitigate the potential for violence. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 19 Programming options

How disasters affect conflict UNEP has classified 23 camps as at risk ENVIRONMENTAL PREPAREDNESS Evidence suggests that disasters generally of failing resources. One of these has already exacerbate pre-existing conflict (although not run dry. Environmental disasters may increase risks of social always). An assessment in 2007 found that IDPs were conflicts in previously conflict-free locations, or using around half of the water supplied for sale intensify existing conflicts by increasing competition  Resource scarcity or unequal relief assistance to the city nearby or for making bricks that were over already limited natural resources such as forests, can fuel grievances. also sold to the city. The water sold in the city was water, grazing land and fertile land.  The impact on livelihoods and economic comparatively expensive and was no longer clean Projects with a strong environmental management opportunities can cause some to turn to crime after transport in donkey carts to the town. The or disaster preparedness component can contribute and violence. bricks were feeding the property boom created by towards conflict transformation in a number of ways.  Disaster might also be manipulated and used the international presence in Darfur. This increased as political cover to advance military objectives.  Awareness through assessments can enable trade in bricks was cited by Darfuri traders as the prevention of future conflict by assessing: major cause of deforestation in Darfur during the CASE STUDY: SUDAN1 crisis as increasing quantities of wood fuel was i. The impact climate change is having in a conflict needed to fire the brick kilns. environment, and how it can contribute to disputes. Doing an environmental impact assessment can So, chlorinated water that was being provided ii. How conflict situations may prevent effective always be of benefit, and may highlight potential for for free, funded by international organisations, responses to environmental changes or future conflict over resources, this is demonstrated was to a significant extent being used to subsidise exacerbate these changes. by the following example from Darfur, Sudan: a brick industry that was both causing environmental  Much as with the discussion on WASH and damage to water resources through the depletion IDPs in camps are entitled to 15 litres of water per health projects, environmental projects can of the aquifers, as well as damaging forestry person per day which is generally acknowledged be an opportunity to: resources through the increased demand for as being more than they had before the crisis when firewood. Paradoxically, the increased demand i. Build partnerships. they were dispersed across the region. As a result for the brick industry came from the very presence ii. Support capacity building within national there has been an unprecedented draw down of of the international organisations, some of whom and local government. aquifers with water tables down by 7–10 metres were also funding the free water. iii. Build advocacy and leadership capacity to in some camps. ensuring the voices of the most vulnerable are 1 Margie Buchanan-Smith, Brendan Bromwich and Magda Nassef, included in planning. Governance for Peace over Natural Resources, UNEP, 2013 - http:// www.unep.org/pdf/Governance_for-Peace_Sudan_Web.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 20 Programming options

iv. Encourage accountability and support the most vulnerable to hold governments, private sectors For more information and other actors accountable for their use of funds to mitigate and combat climate change.  Prevention of Conflict and Preparedness for Disaster, International Institute for Educational Planning, 2009 Where these projects contribute towards better - http://toolkit.ineesite.org/toolkit/INEEcms/uploads/1053/ governance, the ability of the vulnerable to Prevention_of_Conflict.pdf  When disasters and conflicts collide: Improving links between communicate their needs and inter-community disaster resilience and conflict prevention, ODI, February 2009 collaboration, an environmental project can also - http://www.odi.org.uk/sites/odi.org.uk/files/odi-assets/ become a conflict transformation project. Other publications-opinion-files/8228.pdf  Governance for Peace over Natural Resources, UNEP, April 2013 options to consider in your project design include: - http://www.unep.org/pdf/Governance_for-Peace_Sudan_Web.pdf  Can the project include opportunities for young people who have been involved in violent activities? Are there activities that can be done in a way that build connections between communities rather than contributing towards divisions?  In environmental management how can the systems developed compliment existing customary mechanisms, and what can be done to share consultation and management across all the groups that are using them – and how can this be used to reduce tensions between those groups?  How can environmental projects and resilience preparedness be designed in a way that contributes towards economic development and thereby reducing some of the economic drivers for conflict? WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 21 Integrated sustainable development model

In line with our move towards integrated sustainable HOW IT WORKS development, Islamic Relief has developed a CASE STUDY template for conflict transformation project design  Identify that is integrated with the wider development needs i. Local structures PEACE AND COMMUNITY CONFLICT of the community. ii. Existing conflict management systems RESOLUTION PROJECT (PCCR), WEST DARFUR An important basis for this project design is the iii. Connecting groups or individuals ability to engage with the communities as a trusted  Develop This project took place over two years in West actor. Because of this it may be best to focus on i. Capacity and bring groups together Darfur, focused around IDP camps and the conflicts communities with whom you already have developed ii. Opportunities for dialogue and new interactions that were arising between host and IDP communities, a relationship. If you are not in a position to do this,  Assess and between nomadic and pastoralist groups. you will need to utilise your conflict mapping exercises Needs with the community and develop Project objectives to see if relationships can be built or whether there community action plans (CAPs). To promote coexistence, tolerance and reconciliation are trusted peacebuilders who you can engage to  Liaise between: develop the project. Between communities and those responsible for  The purpose of this programme is to facilitate the social services; facilitate routes for advocacy. Internally displaced people (IDPs)  following development and conflict transformation  Implement Nomads  objectives: CAPs – by both government and as part of the Host community project. Specifically: 1. To locate and support local and customary  systems for governance and dispute resolution This model was successfully developed by Islamic To reinforce and increase the capacity of local mechanisms. Relief Sudan and is outlined in the following case traditional authorities to prevent and resolve 2. To enable the community to advocate for their study. resource-based conflict between IDPs and host rights and needs in a more effective way. community.  3. To facilitate a holistic development plan that To provide social services such as safe drinking addresses the integrated needs and reduce water in area where it is deficient, primary health barriers to the communities’ development. care, education and livelihood services to IDPs and conflict-affected communities as a response to the CAP. CAPs outline the steps that the community see as necessary to facilitate development and reduction of poverty. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 22 Integrated sustainable development model

This will minimise the competition for utilisation It was recognised that the reconciliation committees of urgency for these needs. This provided the basis of resources, services; as well as tackling the were only involving certain groups and not crossing for further development activities and leveraging of divisive mentality between communities; thereby divisions in the society, and had fallen into disuse funding from elsewhere (including state services. reducing conflict in the area. due to incapacity. 4. Liaise Problems identified included 2. Develop Islamic Relief initially acted as an interlocutor  Frequent disputes over water, especially between  Important stakeholders were identified for between the communities and the native and state women. membership on the reformed reconciliation services, enabling the communities to advocate for  Competition between the IDP and host committees. The reformed committees took provision of the services outlined by their CAPs. communities and grievance over lack of access the time to convince all parties to include all 5. Implement to resources. For example, in one camp prior to the different communities who used the local  Funding within the project enabled minimum this project, a health centre had been destroyed resources. Where possible this included women. needs to be met by Islamic Relief as outlined in protest by members of the host community The trusted positionof Islamic Relief in these by the Community Action Plan (such as building because of the injustice of the health centre being communities was crucial in the process of a health centre, increasing the capacity of the only available to IDPs and not the host community bringing the members together. school, and provision of water pumps). who were also in need.  The capacity of these committees was developed  Reconciliation committees formed sub-commit-  Disputes and violence arising where animals through a partnership with facilitators from Zalingi tees to manage particular issues such as to travel travelling on nomadic routes destroyed farming University and the Peacebuilding Research Centre and resolve disputes over damage to farmland. crops. at University of El Fasher.  Water management committees formed where  Development needs such as access to water,  Because of the important role that religion plays they are trained to maintain the water systems education and health services. for all of the communities targeted by this project themselves. a highly respected Sheikh from the area gave  The customary dispute resolution mechanism PROJECT OUTLINE reconciliation committee members training on jawid was strengthened and utilised more – for conflict transformation from an Islamic perspective. 1. Identify example disputes between women over water Existing dispute resolution mechanisms were 3. Assess access were now resolved at this level rather identified. These were reconciliation committees The reconciliation committees, with assistance than taken to the local police. and use of the customary justice systems of jawid. from Islamic Relief, developed CAPs to outline the development needs of the community and the order WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 23 Integrated sustainable development model

Ongoing  Development outcomes should be considered Bring in partners where needed Continue to develop and focus on sustainability. from the perspective of the five dimensions of where Islamic Relief staff did not have specific human development and directed by the expertise in peacebuilding, a valuable partnership  Interaction between communities was transferred communities themselves. was built with those that did have that expertise in from Islamic Relief to the reconciliation  Development and peace outcomes are the region. Wherever possible use local resources committees and other structures. intertwined. that are in touch with the local culture. In this  Islamic Relief also looked to transfer their role as  Plan for your own departure – the integration of project, partnerships were sourced with institutions interlocutor with state services to the community governance and advocacy into your project is to over 550km from the community. Do not restrict structures. enable the continued provision of services and your concept of how widely you can look to find  Further training and development of capacity development outcomes in the absence of the resources that are relevant to the local context based on the emerging needs – for example, NGO. Ensure sustainable cooperation between livelihood activities for women were begun Recognise how problems are related to each other communities through continuity of community led due to identified needs. – by tying conflict transformation with development mechanisms to deal with any breakdown. outcomes both root and immediate causes can be addressed. For example where water disputes were LESSONS LEARNED FROM THE CASE STUDY IMPLEMENTATION a major source of tension the project addressed Perception can be crucial this in three ways: To implement this project requires flexibility – when Islamic Relief first arrived there was great  Access to the resource: was addressed through the project should be designed in response to the distrust. This was because of their position as an provision of more water access. local situation indicated by your conflict mapping ‘Islamic’ agency, causing there be an assumption  Root causes and prejudice: addressed through exercise. that Islamic Relief was representing the Government. the water management and reconciliation The key points to remember are as follows: Over time this perception was reduced and then committees being shared across groups. As a removed through continual demonstration of Islamic result of this project many disputes were resolved  Utilise existing dispute resolution mechanisms Relief’s impartiality and independence from the by members of the reconciliation claiming other to facilitate reconciliation and peacebuilding. Government and the trust built was a key factor members to be ‘family’ and therefore disputes  Use local to build peace wherever possible in bringing the different groups together over water were no longer possible as the – you may need to work in partnership with resource was to be shared on a familial rather them to bring disputing groups together. than inter-communal basis. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 24 Integrated sustainable development model

Develop capacity throughout the project lifecycle The project amended its design to facilitate the Improving the skills and abilities of those involved formation of youth groups that took their needs to with the project is a continual process. Consider the reconciliation committees, a system that was how interventions, such as training for livelihood working well and alleviated many of those tensions creation, can also be used as an opportunity to  Ensure that impact measurement is considered bring disputing groups together, and how this can from the outset for monitoring and reporting be sustained beyond the lifecycle of the project. purposes, but also to ensure that the approach Build on existing projects by other agencies does no harm. Women were included in the reconciliation commit-  Be creative when dealing with sensitive contexts. tees for the first time. This was largely due to an At times you might have to ‘sell’ projects to ongoing awareness raising and advocacy project governments who do not want INGO involvement by other agencies in the area that had worked to in conflict issues. change perceptions and attitudes towards women. The PCCR project was able to utilise and consolidate those positive changes through encouraging women to be involved with these structures. Interrelate projects to each other Islamic Relief Sudan ensured that requests for projects from partners within the Islamic Relief family were directed to support the community action plans. Be flexible in the project design The better formation of the reconciliation committees highlighted an inter-generational divide where the young people were not feeling represented. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 25 Conflict specific intervention options

2 Demand 1 Small arms and light weapons play an important . SMALL ARMS role in many conflicts around the world by enabling Any sustainable efforts at de-weaponisation must civilians to behave as armed militias. Whereas address the reasons why communities are holding Small arms and light weapons (SALW) are disputes might otherwise have been solved by on to weapons. There can be several reasons why responsible for hundreds of thousands of deaths non-fatal methods, the presence of SALWs vastly there is a civilian demand for weapons, such as: every year. The purpose of this section is to intro- increases the risk of individual homicides. the inability of the state to provide security; ongoing duce programming options on SALW to the reader The presence of SALWs in civilian populations civil conflicts; the wish for an economic advantage; by outlining what SALWs are, how they can enter can be extremely problematic. Not only do they play or the desire for enhanced social status. a community, what the extent of their impact can a basic role in prolonging conflict and instability by 3. De-weaponise be and some steps that can be taken to reduce encouraging violent approaches to problem-solving, Supporting appropriate measures to ensure the safe the prevalence of SALWs in the communities SALWs can also severely hinder the progress of and permanent removal of SALWs from a community. you work with. This toolkit offers only an intro- development efforts. If you want to help remove It is vital that you work closely with both civil society duction and readers are strongly advised to SALWs from a community, you can take a three- groups (e.g. churches, mosques, schools, women’s liaise with specialists in their location. pronged approach: groups) and state bodies, in order to ensure that  Small arms 1. Supply de-weaponisation efforts are safe, sustainable, Weapons used for personal use, including: Identifying and disrupting supply routes is not easy. and trusted by communities. handguns, automatic pistols, assault rifles Being small and cheap, SALWs are easy to conceal (AK-47), shotguns, machine guns and under- and circulate illegitimately. There are many ways barrel hand-held grenade launchers. that SALWs can reach civilians, such as: theft (from  Light weapons government, international or local military actors Weapons designed for use by two or three supply lines); ‘leaking’ from corrupt security officials; persons, including: heavy machine guns, recycling from prior conflicts; arming of militias by light cannons, rocket-propelled grenades governments; or home-made weapons. SALWs and portable missile launchers. might come from multiple sources in one 1 This section draws heavily on the work on Saferworld and community. its training manuals on small arms and light weapons control, e.g. Small Arms and Light Weapons Control: A Training Manual, Saferworld, February 2012 - http://www.saferworld.org.uk/ downloads/pubdocs/Small-arms-and-light-weapons-full.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 26 Conflict specific intervention options

SUPPLY AND DEMAND DE-WEAPONISE CASE STUDY: ‘FOR YOUR FAMILY’, VOLUNTARY DISARMAMENT PROGRAMME, Ask communities, state bodies and civil society Work with community groups and government MEXICO CITY1 groups to identify where SALWs are coming from departments to develop an action plan for the and why communities feel the need to retain or removal of weapons. During the first six months of 2012, a total of 1,039 obtain them. COMMUNITY CONFIDENCE-BUILDING firearm accident or deaths occurred in Mexico City. SUPPLY: AND BUILDING PUBLIC SUPPORT: To counter this, in December 2012, the city’s mayor launched the ‘For Your Family’ programme, which  Example  Appropriate action : Theft from government stockpile. : e.g. endorsement from sought to raise awareness among local populations  Solution : Help state security forces increase trusted CSOs; regulation and legislation; trust- about the risks of owning guns, and consisted of security of weapons storage. building exercises; education and awareness- an exchange of weapons for economic assistance,  Example: Illegal weapons manufacturers. raising. domestic appliances or computer materials. The  Partners for action  Solution: Bring illegal manufactureys into economy. : e.g. media groups; schools programme also included exchanges of toy weapons and universities; legislatures; NGOs; civil society  Example: ‘Leaking’ from neighbouring country. for educational toys. Anonymity was guaranteed, groups.  Solution: Improved border patrol. and exchanges were held in a church atrium, COLLECTION: which was perceived as neutral territory and DEMAND: thus increased trust in the programme.  Appropriate action: e.g. amnesties; door-to-door;  Example: State unable to provide security. Prior to the programme, authorities identified tools/goods/cash for arms; weapons linked to  Solution: Training to increase capacity building the areas where guns were most prevalent and development; registration. for state security forces; root out corruption; sent brigades of volunteers to every house to raise  Partners for action: e.g. churches/mosques; more visible police officers. awareness about the risks of gun use and invite civil-society groups; NGOs; government  Example citizens to hand over weapons. The brigades, which : Economic need for guns. departments.  Solution: Sustainable livelihoods projects. consist of nearly 25,000 people, visited over 525,000 REMOVAL: homes and worked especially with women, children  Example: Social pressures to keep a gun.  Appropriate action and neighbourhood committees to influence social  Solution: Raise awareness about Islamic : Registration; destruction attitudes. The programme appeared to have a great teachings on consequences of kiliing civilians. (think: ‘how?’); transport; stockpile/storage (think: ‘where?’) success, with over 5,000 weapons collected during 1 ‘Bring an end to violence in Latin America’, Cities Today  Partners for action: e.g. military; police. the first five months alone. - http://cities-today.com/2013/08/bringing-an-end-to-urban- violence-in-latin-america-2 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 27 Conflict specific intervention options

 Disarming and demobilising armed individuals WHAT IS DDR? DEMOBILISATION, DISARMAMENT and militias. AND REINTEGRATION (DDR)  Peacefully re-integrating ex-combatants into DDR takes places in several stages, which can each civil society, by helping them find livelihoods consist of numerous activities, as outlined below: and build local support networks.  Disarmament But if they incline towards peace, you [Prophet]  Ensuring that ex-combatants become The collection, documentation, control and must also incline towards it, and put your trust in stakeholders in the peace process. disposal of arms, ammunition, explosives and God: He is the All Hearing, the All Knowing. DDR is a complex and sensitive process, which weapons of combatants and civilians. It also Q8:61 even experienced bodies such as the UN struggle to extends into the development of responsible implement. It is not typical for relief or development arms management programmes. The verse above is often used to emphasise the agencies to engage directly with DDR. However,  Demobilisation importance of peace, and the need to prioritise your discussions with the community and your The formal and controlled discharge of active peaceable behaviour over aggressive behaviour. mapping exercises may indicate that the situation combatants from armed groups. This may involve However, what is often forgotten in this verse is is appropriate for, and requires a DDR intervention massing troops in camps or temporary centres the command ‘and put your trust in God’. We must in order to move towards development goals. to be processed and registered for reinsertion remember that trust is a vital factor in any peace- In these cases your interventions may support or and reintegration. building efforts. Combatants often feel unwilling compliment efforts by DDR projects, and to facilitate  Reinsertion or nervous about disarming when they still have this possibility this section will provide some basic The short-term assistance offered to ex- low trust levels with their opponents and little insights into what DDR consists of, what challenges combatants to help cover their basic needs alternative options for economic activity. DDR initiatives can present, and some guidelines as they transition to civilian life. This can include Disarmament, Demobilisation and Reintegration on how to approach DDR sensitively. food, clothes, shelter, medical services or basic (DDR) is a process that has been promoted by the training and tools. United Nations and practiced by many international  Reintegration bodies since the early 1990s. It’s a short-term The process by which ex-combatants acquire process that tries to develop security in post- civilian status and gain sustainable employment conflict scenarios by: and income through training and support. This is a long-term social and economic process that often takes place at a local level. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 28 Conflict specific intervention options

Traditionally, NGOs have tried to conduct DDR  Conducting ‘reintegration’ before ‘disarmament’  DDR should be integrated programmes in the order outlined above, and could Can help reassure ex-combatants who are Coherent planning and coordination with other only take place after certain preconditions were met nervous about relinquishing their arms. peace-building efforts. (e.g. the signing of a peace agreement that provides  Weapons management programmes  DDR should be well planned a legal framework for DDR; trust in the peace Instead of ‘disarmament’. This can be especially Ensure quality delivery of services. Pay special process; willingness of conflict parties to participate useful in countries where gun-ownership is legal attention to: safety and security; coordination; in DDR; and a minimum guarantee of security). and therefore disarmament might be useless. assessment and M&E; information and While this traditional approach is generally sensitisation; a transition and exit strategy. Regardless of which DDR programmes that are still the most widely supported, there is increasing implemented, there are basic principles which acceptance of the need for flexibility when traditional QUESTIONS TO ASSESS BASIC PRINCIPLES should guide your approach to DDR: DDR approaches are not effective and more creative IN DDR PROJECTS approaches are needed. This is called ‘second  DDR should be people-centred generation DDR’. Examples of second generation Participants should receive fair and equitable People centred DDR programmes are:1 treatment, and not be discriminated against,  Did your assessments gather the necessary  Emergency employment programmes especially when determining eligibility criteria for information to prepare a locally appropriate DDR. However, support may vary based on the DDR programme? Did they allow you to identify Such as infrastructure projects, which encourage specific needs of an individual’s sex, age or ability. who participants and beneficiaries are? Did they reintegration by enabling ex-combatants to  DDR should be flexible, transparent ascertain the specific needs of different groups immediately begin working alongside civilians. and accountable  Targeting specific groups that make up participants and beneficiaries? Programmes should be adaptable to the context;  Did you take the necessary precautions to Such as senior officers or vulnerable youth for information should be clearly available to, under- avoid raising unrealistic expectations among reintegration work, in order to disrupt existing stood by, and accountable to all stakeholders participants and beneficiaries? Were DDR command structures which might have survived (as far as security allows). programme staff properly briefed and instructed after ‘demobilisation’.  DDR should be nationally owned on how to handle and release information? Were NGOs should support national ownership of this national counterparts and institutions fully aware 1 Second Generation Disarmament, Demobilisation and Reintegration project by the state and non-state stakeholders of the limitations of the DDR programme and the Reintegration (DDR) Practices in Peace Operations, UN Department at the national, regional and local level. Act as implications of their information campaigns? of Peacekeeping - http://www.un.org/en/peacekeeping/ documents/2GDDR_ENG_WITH_COVER.pdf a neutral partner. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 29 Conflict specific intervention options

 Do the DDR programme eligibility criteria take  Did you establish a reporting and monitoring  Will integration take place at the programmatic into account the different roles of those involved system? How will you demonstrate to each target level or institutional level or both? in armed forces and groups? group (participants, beneficiaries, partners and  What links can be built between DDR and other  Did you devise a mechanism to identify and stakeholders) that the programme’s objectives programmes? include eligible women in the DDR programme? have been achieved?  How will the DDR programme be integrated or  What measures were taken to ensure the  How will you involve participants, beneficiaries, linked to relevant regional initiatives? unconditional release and protection of children partners and stakeholders in evaluation? Well-planned associated with armed forces and groups as Nationally owned  What are the minimum operational security combatants or in other roles?  How will you ensure that state and non-state standards (MOSS) applying at your duty station?  Do reintegration benefits and opportunities stakeholders at the national, regional and local Are your staff familiar with them? respond to specific needs of different groups? levels, including civil society and NGOs, are fully  Are you in contact with the UN Security  Do these benefits allow for the involvement of represented in DDR decision-making bodies? Coordinator (UNSECOORD)? Are you families, particularly wives, of ex-combatants  What mechanisms are necessary to fully engage collaborating with other national and international in reintegration? national participants in the planning, design, organisations on safety and security matters?  Did you consult and involve participants and implementation, monitoring and evaluation  What are your needs in terms of an information beneficiaries in the planning and design of the of DDR? management system? What are the options? DDR programme?  Did you carry out a capacity needs assessment  Will your partners be involved in collecting Flexible, transparent and accountable of State and non-State stakeholders, including information? Did you adopt common standards  Did you carry out a holistic analysis of the conflict NGOs and CSOs? for collecting and managing information to ensure and security dynamics to ensure that the DDR  What is your capacity-building strategy towards compatibility? programme is country and context specific? them? How will you supply policy advice,  What behaviour changes will the information  Did you plan for different scenarios? Do you have technical assistance, training and financial and communication campaign aim to achieve? contingency plans? Do you have flexible funding support to them? What tactics and tools will be used?  mechanisms? Integrated What are the key factors in deciding how long  Do you have a public information and strategic to remain and when to exit?  What key UN agencies, programmes and funds communication strategy for each target group  Did you involve participants, beneficiaries, partners are likely to become involved? What are their (participants, beneficiaries, partners and and stakeholders in the design of the transition comparative advantages? What roles are they stakeholders)? and exit strategy? likely to perform? WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 30 Conflict specific intervention options

 How will you keep your transition and exit strategy To tackle this you will need to consider: By themselves, though, sympathy and empathy viable and useful? are not sufficient to end violent behaviour. Interest  Can these attitudes be tackled quickly? in the benefits or peace must also be developed.  Should you tackle prejudice amongst small Empathy and mutual understanding is, however, groups or through public awareness – what are the foundation on which mutual interests can be For more information the pros and cons of this approach? How can you built, particularly where reconciliation needs to sequence activities in the most sensitive way? be the first step in the process.  Second Generation Disarmament, Demobilisation and  Are there causes for these attitudes that need to Reintegration (DDR) Practices in Peace Operations, UN Depart- be addressed first? 1 ment of Peacekeeping Operations, 2010 [http://www.un.org/en/  PREJUDICE REDUCTION EXERCISE peacekeeping/documents/2GDDR_ENG_WITH_COVER.pdf]. What are the sensitivities? Will your intervention  Operational Guide to the Integrated Disarmament, Demobilisation increase the vulnerability of some groups rather To help groups address their prejudices you can ask and Reintegration Standards, UN Inter-Agency Working Group than decrease it? on Disarmament, Demobilisation and Reintegration, 2010 them a similar set of questions to the ones below.  Who can you work with who is already working to [http://www.iddrtg.org/wp-content/uploads/2013/05/Operational- These can help you identify any prejudices you may Guide-REV-2010-WEB.pdf]. tackle these prejudices? Who are the connectors also have. between the groups? 1. At what age did you first discover that there were EMPATHY different groups in your society? PREJUDICE REDUCTION 2. What did people in your family and your community A Messenger has come to you from among tell you about these other groups, and about your Conflict transformation is fundamentally about yourselves. Your suffering distresses him: he own group? 3 changing attitudes and tackling the root causes is deeply concerned for you and full of kindness . List the groups – social, political, ethnic, religious of violence; these frequently lie in perceptions and and mercy towards the believers and so on – that you instinctively like and then list reactions to behaviour. In order to change this Q9:128 those you dislike. What conclusions can you draw? situation - and often as a starting point before you 4. Do you ever feel angry with your own group can persuade groups to work together – you may because of the way it treats another group? Adversaries are brought into contact with each need to address the attitudes and prejudice that other in many conflict resolution workshops. feed into disputes. Exercises encourage them to look at the other’s 1 Working with Conflict, Respond to Conflict point of view, triggering sympathy and empathy. http://www.respond.org/pages/publications.html WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 31 Conflict specific intervention options

5. Do your responses here give you any insights into 4. Offenders are usually more ‘open’ to recon- prejudices you may have against other groups? RECONCILIATION PROJECTS ciliation processes than victims. It is important How does this make you feel? to analyse who wants to be reconciled and for 6. Would you like to change these attitudes? For a society to move on from a situation of violence what purpose. Beside moral arguments, it is not Have you tried already? How? and conflict, social reconstruction can be needed fruitful to put pressure on the victims if they are as much – if not more – than physical reconstruction. not ready to be reconciled. Once they have answered these questions, have Respond to Conflict and other practitioners see re- 5. Every reconciliation process is unique, because them discuss their own conclusions. When you conciliation as the founding stone from which positive the cultural and conflict-related context is always are working with two different groups, you might peace can be built. Reconciliation is a process as different. Therefore, a proper conflict analysis ask them to do this separately first, and then share well as an outcome, and takes time to emerge. is needed to design the reconciliation process. their responses and conclusions with each other. ‘Reconciliation’ can be a problematic term as A further step to examine what underlies the There are four intersecting approaches to understandings can differ, and many languages prejudice and discrimination you have observed: reconciliation: do not have an equivalent term. There is agreement,  Are there individuals, organisations, institutions however, that:1  Healing and structures that induce and sustain prejudice?  Justice 1. Reconciliation is a long-term process and a task  What can you and your colleagues do to address  Truth-telling for generations of society. these challenges?  Reparation 2. Reconciliation cannot be initiated or sped up It is important to remember that this can be a very from outside, but must be owned by the people Each of these areas has their role to play in the uncomfortable process for people to go through. who are seeking to be reconciled. process and will have different weight according You can expect to encounter anger and hostility, 3. Reconciliation is a task for society as a whole, to the needs of that community. For example, and should proceed slowly and with great care. not only a task for specific groups. It has to take where there is a tradition of reparation exchange place at all societal levels – from high-ranking as opposed to punishment, reconciliation based politicians and officials to grassroots workers. on this form of exchange will be appropriate for some cultures but not others. 1 Mainstreaming Conflict Prevention: Reconciliation, OECD–DAC, While these approaches intersect, often a 2005 2 For a detailed outline of these approaches, as well as analysis of reconciliation project will focus on a particular the benefits and risks, see, Reconciliation after Violent Conflict: approach:2 A Handbook, IDEA, 2003 - http://www.un.org/en/peacebuilding/ pbso/pdf/Reconciliation-After-Violent-Conflict-A-Handbook-Full- English-PDF.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 32 Conflict specific intervention options

Healing Because of the cultural specificity of reconciliation You who believe, uphold justice and bear witness  Psychosocial programmes. projects it is recommended to investigate the to God, even if it is against yourselves, your parents,  Individual counselling and support interventions most appropriate structure for any reconciliation or your close relatives. Whether the person is rich  Training of local communities with psychosocial interventions before designing your project. or poor, God can best take care of both. Refrain support skills. Wherever possible, local and pre-existing from following your own desire, so that you can  Self-help support groups. reconciliation mechanisms should be supported. act justly – if you distort or neglect justice, God  Symbolic healing rituals or events. From an Islamic perspective, either when working is fully aware of what you do. directly with Muslim communities or to inform your Justice Q4:135, see also 42:42 approach as a values-based Islamic NGO, these are  It can be retributive and based on prosecution. useful concepts to draw upon.  It can be restorative and based on mediation.  Truth   Truth commissions produce historical justice. Mercy (raheem) Truth and truthfulness are complex terms and  Reparation policies aim for compensatory justice. The Qu’ran highlights the qualities of mercy in Islam are considered as holistic term; relevant and compassion to each other and supporting This may include using national or local court to more than what you say, truthfulness is also hadith echo this: systems, amnesties and some truth commissions. reflected in the relationship between how a Those people who show no mercy will receive person speaks and the acts they undertake. Truth-telling “ no mercy from Allah.” “I order you to be truthful, for indeed truth-  Truth commissions. Bukhari fulness leads to righteousness, and indeed  Historical commissions or inquiries. righteousness leads to Paradise. A man con-  Justice (adl) Reparation tinues to be truthful and strives for truthfulness A founding principle for all Islamic law. The There are different types of reparation measures, until he is written as a truthful person with God. Qur’an tells us that God will only act with justice, including: And beware of falsehood, for indeed falsehood and believers should stand up against injustice leads to sinning, and indeed sinning leads to  Reparation rights and reparation politics at all times. the Fire. A man continues to tell lies and strives  Individual and collective measures. upon falsehood until he is written as a liar  Financial and non-financial measures. with God.”  Commemorative and reform measures. Muslim WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 33 Conflict specific intervention options

THE ROLE OF NARRATIVES AND HISTORY As discussed in chapter 2, ‘The human cost’, For more information can affect the victim many months or even years “(Knowledge is) not the profusion of narration, but after the trauma took place. In addition, evidence a light which God casts into the heart. Its condition  Karen Brounéus, Reconciliation and Development, 2007 - http:// has been found that trauma can have an inter- is followership and flight away from egotism and library.fes.de/pdf-files/iez/04999.pdf generational impact, where parents pass psycho-  innovation.” Reconciliation after Violent Conflict: A Handbook,IDEA, 2003 - http://www.un.org/en/peacebuilding/pbso/pdf/Reconciliation- logical sensitivities and issues to their children. Imam Shams al-Din al-Dhahabi After-Violent-Conflict-A-Handbook-Full-English-PDF.pdf To enact a psychosocial support programme  Mainstreaming Conflict Prevention: Reconciliation, OECD – DAC, you will need to recruit professional practitioners A personal story or narrative is powerful, it can 2005.  with expertise in counselling, psychotherapy or make the listener sympathise with that person and Reconciliation – Theory and Practice for Development Cooperation, SIDA, 2003 - http://www.pcr.uu.se/ related mental health fields. Wherever possible you the group they represent. Research indicates that digitalAssets/18/18232_SIDA2982en_ReconWEB_brouneus.pdf should look to recruit those with this expertise from over time, sympathy increases. The skill of the within the culture of those you are hoping to support narrator can be an influential factor. as there will be aspects of support for trauma that For Muslims, a hadith’s authenticity is linked will need to be culturally specific. to narratives and verifying history. Reflection on the PSYCHOSOCIAL As with any other project within a conflict or scientific approach that is taken with the authentication SUPPORT PROJECTS fragile context you will need to do preliminary of hadith can serve as a useful reminder of the assessments to ensure that your project is not important role that narratives can play in perception. Psychosocial support projects are often some being negatively affected by conflict divisions. Conflict areas tend to generate arguments over of the most needed in the immediate post-conflict If you only have staff members from one side of history as opposing groups have their own context. There is a tendency to believe that the a conflict, this may prevent members of another interpretations. trauma caused by mass-violence is transitory community from using the services on offer. Programme implications and does not ‘disable’ the victim. Consider, then, whether there is the possibility It’s important to be aware of differing views However evidence suggests that emergency to design the project so that you can transcend on the past. Staff and beneficiaries may believe provision is not sufficient and that major depression those divisions or to include communication an interpretation because they have never been and PTSD are prevalent amongst refugee and strategies that will alleviate concerns and reduce challenged, and this can be problematic. Building displaced populations. the negative impact of this. trust is the key factor before opening discussions about core views. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 34 Conflict specific intervention options

CASE STUDY: ‘PASS IT FORWARD’ PROGRAMME, BOSNIA & HERZEGOVINA1 For more information

Šemsa Ahmetspahić, Project Officer, Islamic Relief  International Congress of Ministers of Health for Mental Health Bosnia & Herzegovina, writes: and Post-Conflict Recovery, Book of Best Practices: Trauma and the Role of Mental Health in Post-conflict Recovery, International “Islamic Relief was one of the first organisations Congress of Ministers of Health for Mental Health and Post- providing aid during the war [in Bosnia & Herzegovina], Conflict Recovery, 2004 -http://siteresources.worldbank.org/ and now – after the war – we are also leading the DISABILITY/Resources/280658-1172610662358/Proj1Billion.pdf  Psychosocial Support for Youth in Post-Conflict Situations: way. Pass it Forward emerged from a project A Trainer’s Handbook, International Federation of Red Cross with educational activities and opportunities and Red Crescent Societies, 2014 - http://www.pscentre.org/ for orphaned children, when we offered them wp-content/uploads/1679_rcy_youth_manual_T2.pdf  Mental health and psychosocial support for conflict-related psychosocial counselling and therapeutic support. sexual violence: principles and interventions, Unicef, 2011 “Instead of charging for services, we ask http://www.unicef.org/protection/files/Summary_EN_.pdf  beneficiaries to contribute to the project. Everyone Social Development Notes: Mental Health and Conflict, The World Bank, 2003. contributes what they can. This helps us provide treatment to other people, and support orphaned children. “We started opening our door to other people that were experiencing psychological problems. Clients that we helped told their friends about us, and the circle of beneficiaries has spread wider and wider. I like to describe the project as a circle of good deeds. Because we, as a humanitarian organisation, are providing psychological help free of charge to vulnerable children and adults that can’t afford to pay for treatment.” WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 35 Working with others

 Utilises local knowledge and skills. Programming options CUSTOMARY MECHANISMS  Is more likely to be sustainable and to be able There are no clear answers to direct the exact to leverage local resources. shape of interventions. Case studies and experience  ‘Customary’ is most frequently used to describe Is more likely to have the trust of constituents. indicate that what will have impact and be effective local systems of justice, for example gacaca Risks will be determined by the context and based on factors such as social norms, a culture of rule of law, courts in Rwanda. However it might also used to As with all development interventions there are risks. socio-economic context and the capacity of those cover a wider range conflict resolution mechanisms These can be divided into two categories – conflict engaged with the customary mechanisms. such as jirga in Afghanistan or xeer in Somalia. sensitivity and local practice: For our purposes related to the design and 1 delivery of conflict transformation, humanitarian and . It is important to consider engagement with See overleaf: ‘Engaging with customary mechanisms’ development interventions, we will use the widest customary mechanisms from with a conflict definition to cover those systems that engage in sensitivity perspective. The choice of ‘which’ any form of dispute management or even local mechanism to develop, the stakeholders to For more information governance. work with first (or at all) and providing support for a system that is viewed with distrust by The reason for doing so is to enable initial  Erica Harper (ed.), Working with Customary Justice Systems: assessments to consider all local systems for some parties can exacerbate the conflict Post-Conflict and Fragile States, IDLO, 2011- http://reliefweb.int/ governance and justice and how they may be dynamics you are trying to transform. report/world/working-customary-justice-systems-post-conflict- 2. Supporting a mechanism may inadvertently and-fragile-states brought in to enable the transformation of conflict.  Peacebuilding Initiative, Traditional and Informal Justice Systems, support un-Islamic or unethical practices – Benefits Peacebuilding Initiative - http://www.peacebuildinginitiative.org/ such as honour killings, violent punishment, index22e6.html?pageId=1695  As is the case with local partners, working with Female Genital Cutting (FGC) or other gender Informal justice systems: charting a course for human rights- existing local systems has a number of benefits: based engagement UNDP, 2012 - http://www.undp.org/content/ based violence. Before engaging with a dam/undp/library/Democratic%20Governance/Access%20to%20  It engages directly with the community. customary system ensure you are fully aware Justice%20and%20Rule%20of%20Law/Informal-Justice-  of their practices. Where possible design your Systems-Charting-a-Course-for-Human-Rights-Based- It develops systems from within that are familiar, Engagement.pdf rather than imposing new structures from the intervention to address those practices and work outside. sensitively towards preventing such practices. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 36 Working with others

ENGAGING WITH CUSTOMARY MECHANISMS

1  Identification 2  Consider risks and benefits in project design; 3  Implement opportunities foinvolvement Initiate contact and engagement of customary mechanisms in project design and implementation IDENTIFICATION  CONSIDER  RISKS/ISSUES  CONSIDER  MEETING  IMPLEMENTATION  SUSTAINABILITY

Use participatory What is its purpose? Identify missing How can you bring Present what Work to broaden Focus on the methods (e.g. stakeholders and disputing groups knowledge you representation implementation Who is/is not during a needs root causes of into the same are missing and to include the by community represented? assessment) negative mechanisms? what you would like marginalised. members to understand What is the perceptions. to learn – including themselves. How can you Engage leaders the pre-existing perception of about the local Identify any harmful discuss sensitive and committees Consider ways to systems for this group? context and faith practices that are and difficult issues? (collectively or enable sustainability justice, community perspectives in What is working used (e.g. trading individually) to beyond the project. leadership and Who can act as the community. well, what not of women as develop plans dispute resolution allies and partners Where skills and so well? restitution for Discuss what combining your in the community. in this process? knowledge are damage). you can offer (your expertise and developed include Consider their What are your understanding of implementing Identify relationships processes for the potential role as options to include the conflict and your project in with external actors knowledge to be peacebuilders. these systems in ideas on how to community. and potential for shared. your project design? build peace locally). corruption. Where capacity is lacking, act to develop skills and knowledge. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 37 Working with others

The Negus wept, and his bishops wept also, of communities, the local (and even national) FAITH LEADERS when they heard him recite, and when it was dynamics of conflict, and existing approaches translated they wept again, and the Negus said: to peace-building and peace education within ‘This hath truly come from the same source as The exchange of knowledge between different religious communities. that which Jesus brought.’ Then he turned to groups – both Muslim and non-Muslim – has always Below is a sample process outlining how you the two envoys of Quraysh and said: ‘Ye may been celebrated within Islam. One example from can build a knowledge partnership with faith leaders go, for by God I will not deliver them unto you; Islamic history where different faiths engaged with and faith communities. You may want to adapt the they shall not be betrayed’.’” each other in a relationship of mutual respect and process below to suit your own context. While this Martin Lings, ‘Muhammad: His Life Based on the trust can be found in narratives of those Muslims will not provide details about internationally used Earliest Sources’1 that sought asylum with the Negus, Ashama ibn peace education methods (which can be found elsewhere), the process below has been designed Abjar, of Abyssinia, in particular relating the Faith leaders can be important partners in to meet several objectives that are key to a discussion between the Negus and the Muslim developing peace education and resilience to successful relationship with faith leaders: community when the Quraysh sent envoys to conflict among faith communities. However, this request the return of the migrants to Mecca: first requires a process of building knowledge 1. Respecting their authority “The king (Negus) asked them about the cause with the faith leaders themselves. By initially asking to learn from them, rather of their exile and particularly about the contents This section will outline how you can work with than seeking to preach to them. of the new message brought by the Prophet faith leaders to build each other’s knowledge in 2. Building a trusting relationship (PBUH). Jafar explained to the king the basic a way that promotes conflict transformation and By getting to know each other over several principles contained in Revelation and embodied peacebuilding. meetings (which may take place over weeks in Muhammad’s teaching: faith in one God, the Building knowledge when working with faith or months). rejection of idol worship, the injunction to respect leaders is a two-way process and one that can 3. Building your understanding kinship ties, to say the truth, to oppose injustice, be mutually beneficial. While you can provide Of the local context, as well as the concerns and and so on … The Negus then asked if they had any information and analysis regarding the conflict beliefs of faith leaders, by asking them to teach revelation from their Prophet, and Ja’far answered and international standards of peacebuilding or you before you implement work. that they had. The Negus asked them to recite peace education, faith leaders can provide you 4. Creating faith leader ‘champions’ it to him. Ja’far recited a passage from Surah a unique insight into the attitudes and concerns By crafting a process that gives ownership to Maryam … faith leaders over peace education efforts. 1 www.alfateh.gov.bh/pdffile/muhammad_martin_Lings.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 38 Working with others

WORKING WITH FAITH LEADERS

1  Preparation and research 2  Sequence of meetings with each faith leader 3  Creating faith leader ‘champions’ to implement peace education IDENTIFICATION  CONSIDER  MEETING 1  MEETING 2  MEETING 3  IMPLEMENTATION  SUSTAINABILITY

Identify a number What can I learn Present to the Ask the faith leader Present to the Work with faith Faith leaders of faith leaders who from them? faith leader what to teach you about faith leader what leaders (collectively deliver peace represent a diversity knowledge you are the local context, you can offer (your or individually) to education efforts What knowledge of the ethnicities and missing/what you as well as a faith understanding of develop plan for in their respective am I lacking?” sects (if appropriate) would like to learn perspective on the conflict and combining your communities. You within your target What knowledge from them. dealing with ideas on how to expertise and can work collectively population can I offer? the conflict. build peace locally). implementing for greater regional peace education or national impact. in community.

While communities often divide and fracture along TREATMENT OF OTHER INTER AND INTRA-FAITH CONFLICT religious lines, examples time and again demonstrate FAITH COMMUNITIES IN THE QUR’AN how faith is a driver for peace. This section outlines support for interfaith dialogue within Islamic thought Before the advent of Islam there were a variety of If your Lord had pleased, He could have made all and history, and then to outline how connections can religious communities living in the Arabian Peninsula, people a single community, but they will continue be found between philosophies regarding peace. with no particular group being dominant. These to have their differences. This section can be used as a source for opening included polytheists, Sabeans, Zoroastrians, Q11:118 conversations with different faiths. We hope that this Christians and Jews. The Qur’an does not permit information will also, insh’Allah, help alleviate some Muslims to treat others with injustice, even they have of the fears staff may have before approaching or been the victim of aggression due to religious enmity: working with leaders and communities from faiths different from their own. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 39 Working with others

SECTARIAN DIFFERENCES Much conflict emerges over differing approaches Do not let your hatred for the people who barred WITHIN THE ISLAMIC FAITH to faith and interpretation of Islamic history, however you from the Sacred Mosque induce you to break the Qur’an indicates that: the law: help one another to do what is right and Sadly, today there are many locations where good; do not help one another towards sin and violence and conflict are waged between different As for those who have divided their religion and hostility. Be mindful of God, for His punishment groups of Muslims. References within the Qur’an broken up into factions, have nothing to do with is severe. advise that wherever there are disputes between them [Prophet]. Their case rests with God: in time Q5:2 Muslims they should reconcile and make peace He will tell them about their deeds. between them: Q6:159 Where there is active conflict between differing [Messengers], this community of yours is one religious communities, those non-Muslims who were The believers are brothers, so make peace single community and I am your Lord, so serve not known to have taken any active part in hostilities between your two brothers and be mindful of God, Me. They have torn their unity apart, but they will are also to be treated with equity: so that you may be given mercy all return to Us. Q49:10 Q21:92–93 God may still bring about affection between you and your present enemies– God is all powerful, Hadith also indicates that this reconciliation should God is most forgiving and merciful– and He does In referring to divisions within the community the take place within days and not be left to increase not forbid you to deal kindly and justly with anyone response to these differences is that God will judge and become entrenched. who has not fought you for your faith or driven you between those differences and their deeds, rather out of your homes: God loves the just. “The Messenger of Allah (PBUH) said, ‘Do not than suggesting a judgement in the here and now. Q60:7– 8 desert (stop talking to) one another, do not nurse Where the Qur’an speaks directly to the Prophet hatred towards one another, do not be jealous (PBUH) regarding these differences, God indicates of one another, and become as fellow brothers that they should be left for a while: There are also numerous hadith that describe and slaves of Allah. It is not lawful for a Muslim dialogue and discussion between the Prophet to stop talking to his brother (Muslim) for more This community of yours is one– and I am your (PBUH) and other religious communities (particularly than three days’.” Lord: be mindful of Me– but they have split their Christian and Jewish communities) that was based Bukhari and Muslim community into sects, each rejoicing in their own. on mutual respect. Some of these are outlined in So [Muhammad] leave them for a while steeped the section below. [in their ignorance]. Q23:52–54 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 40 Working with others

These references provide inspiration for those When the Prophet was asked by one of his The Qur’an also outlines how interaction with facing divisions between Muslims, as the Qur’an companions to explain the meaning of tribal members of other Abrahamic faiths should not puts emphasis on reconciliation before and after partisanship (‘asabiyyah), which so obviously be quarrelsome: any other action where there is a dispute: place a person outside the fold of Islam, he replied: [Believers], argue only in the best way with the “It means that you are helping your own people If two groups of the believers fight, you [believers] People of the Book, except with those of them in an unjust cause.” should try to reconcile them; if one of them is who act unjustly. Say, ‘We believe in what was Abu Dawood [clearly] oppressing the other, fight the oppressors revealed to us and in what was revealed to you; until they submit to God’s command, then make Later however, the Prophet clarified that: our God and your God are one [and the same]; a just and even-handed reconciliation between we are devoted to Him.’ “Love of one’s own people cannot be described the two of them Q29:46 as tribal partisanship, unless it leads to acting Q49:9 unjustly towards other groups.” Ahmad & Ibn Majah The example of the Prophet (PBUH) can also Elsewhere, Qur’anic advocacy for peace and guide Muslims on how to engage with Christian reconciliation refers to relations between all people, and Jewish communities; a number of tasfeer books ABRAHAMIC FAITHS not just between Muslims (Q4:114) and there are detail an event when a delegation of Christians came recorded hadith discouraging conflict on the basis from Najran to Medina to discuss with the Prophet, The Qur’an offers a clear lesson for interfaith of tribal partisanship: and the Prophet is recorded as allowing them to dialogue between Muslims and People of the Book worship in the Mosque. “He is not one of us who proclaims the cause of (Christians and Jews) – to begin with that which Hadith indicate that the Prophet would behave tribal partisanship (‘asabiyyah), and he is not of us connects the faith communities together: one who fights in the cause of tribal partisanship, with great respect towards the religious practices and he is not of us one who dies in the cause of Say, ‘People of the Book, let us arrive at a of Jews within his community – he would visit the tribal partisanship.” statement that is common to us all: we worship Jewish community to discuss matters and listened Abu Dawud God alone, we ascribe no partner to Him, and to the reading of the Torah (Abu Dawud, ‘Hudud’, none of us takes others beside God as lords.’ If 26), he stood when a Jewish funeral passed and they turn away, say, ‘Witness our devotion to Him.’ suggested that others do the same (Bukhari, Q3:64 ‘Funerals’, 50, Abu Dawud, ‘Funerals’, 47). WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 41 Working with others

LOOKING FOR CONNECTIONS Connections to other faiths Harambee is used to describe a tradition of WITH OTHER FAITHS From this basis conversations and dialogue can self-help events by communities but was drawn be done around the shared understanding of: upon by Kenya’s first Prime Minister as a concept of the national community pulling together – this is … you have your religion and I have mine … 1. The dignity and sacredness of human life: now the official motto of Kenya. Q109:6 karama and fitrah for Muslims, and for Christians and Jews drawing on the creation story in Connections to other faiths As with initiating dialogue with followers of the Genesis where man was made in God’s All three Abrahamic faiths consider Psalms to be a Abrahamic faiths, it is also possible to look for own image. holy text. The benefits and blessings of community connections between non-Abrahamic faiths. 2. The importance of ethics in warfare: this can be found in Psalm 133: 1-3: Two examples where connections can be drawn has a detailed and strong history in all of the “Behold, how good and pleasant it is when between faiths are Ahimsa, important to a major Abrahamic faiths. This is usually known as ‘just brothers dwell in unity! Indian religions (including Buddhism, Hinduism and war doctrine’ developed from the writings of “It is like the precious oil on the head, Jainism), and Ubunto, a philosophy that emerged Augustine and Aquinas. However one of the first “running down on the beard, out of South African culture and appreciated by written discussions of ‘just war’ can be found “on the beard of Aaron, a number of African cultures. These may provide in the Indian epic, the Mahabharata. “running down on the collar of his robes! inspiration to starting conversations and interaction “It is like the dew of Hermon, UBUNTO & HARAMBEE with other faiths. “which falls on the mountains of Zion! “I am what I am because are what are.” AHIMSA we we “For there the Lord has commanded the blessing, Archbishop Desmond Tutu Essentially means ‘to not injure’. It is a multi- “life forevermore.” dimensional concept based on the premise that Ubuntu is a traditional African philosophy all living beings have within them divine spiritual that emphasises common humanity, and the SECULAR ORGANISATIONS energy. Hence to hurt another being is to hurt interconnected nature of human beings. This oneself. Injury in this context can be by word, philosophy therefore highlights the importance Even where you are interacting with ‘secular’ action or even thought. This translates into a ‘just of how we treat each other, but also the need to organisations or people, it is useful to remember war’ doctrine where war must be for just cause, protect the community. This can be related to other that all agencies and people work from the basis of without cruelty, and civilians are to be protected. African philosophies, such as harambee in Kenya, a values system, even if this is framed as deliberately (literally ‘all pull together’). separate from religious approaches. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 42 Working with others

Many of the religious approaches discussed in this document align closely with humanitarian WOMEN IN PEACEBUILDING principles. Just two examples that align closely with religious principles are: Women have traditionally been excluded from peace  Humanity processes and dispute resolution systems. This is To be humanitarian is to have concern for or despite the roles that they play as the majority victims wish to improve the welfare of people. of conflict displacement, in rebuilding communities  The right to life with dignity in the aftermath and in partaking in the conflict itself. The Sphere Humanitarian Charter highlights how A study of 585 peace agreements concluded the right to life is related to a right to a life of dignity. between 1990 and 2010 found that just 16 per cent contained references to women. Many mention The history of humanitarianism is associated with women — along with children, the disabled and movements to improve the treatment of the mentally refugees — merely as a group requiring special ill and the abolition of slavery – ideals which are also assistance of an unspecified variety. Another study found in faith communities. found that, globally, in only eight cases was sexual violence included among the ‘prohibited acts’ that SUMMARY would constitute a ceasefire violation.1 Research indicates that the key to engaging These examples demonstrate that across differences women within peacebuilding initiatives is to support there are always connections between religions and the broad and varied ways in which women develop cultures that can be drawn upon to facilitate dialogue these initiatives and presence themselves. This and even provide platforms for advocacy. enables interventions to align with the priorities and To put this into practice is usually a matter of concerns felt by those women, which varies from communication. Investigating traditions of peace context to context. and good conduct amongst the culture you are approaching is a useful first step. To facilitate an 1 Women’s Participation in Peacebuilding: Substantive, Report atmosphere of mutual respect, approach other from the Secretary-General, United Nations, September 2010 communities with a willingness to learn and to share. - http://www.peacewomen.org/assets/file/PWandUN/PBC/women_ in_pb_secretary_general_2010.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 43 Working with others

The greatest barrier to engagement by women Women reducing violence Women building capacity in peacebuilding is their invisibility. Because women  Monitoring and observing during war to report  Conducting conflict prevention and early warning are often not at the ‘top table’ their input is missed. and bring pressure on offenders to prevent rape work. The assumption is that security and reconstruction and crimes against women.  Promoting gender-sensitive social and economic is incompatible with the issues related to women,  Accompaniment of women activists whose lives development. when in fact women have important insights and are endangered by their work.  Training and education in peacebuilding skills interests in how these processes play out.  Creation of ‘peace zones’ to protect civilians for women. However, investigation will often demonstrate that during war.  Advocating to increase the number of women women actively take part in peacebuilding activities,  Promoting gender-sensitive relief aid. employed in government, business, and other just not in a visible way. A key strategy that women  Creating women’s shelters for victims of domestic organisations. often use is neutrality and facilitation. violence.  Conducting gender-sensitivity seminars to raise awareness about all forms of violence against 2 Women healing trauma, transforming conflict WOMEN’S ROLES and doing justice women.  Women’s participation in official peace processes. Here is a list of examples of the roles women play PROGRAMMING  Women as mediators and facilitators of conflicts in peacebuilding: in their homes, communities, schools, religious 1. Ensure that you have female staff members who Women waging conflict non-violently centres, etc. can engage with women’s groups and raise  Human rights monitoring and advocacy of  Women’s dialogue groups across the lines of sensitive issues. women’s rights. conflict.  Formation of women’s groups and organisations  Formation of women’s groups and organisations 2. Use the gender analysis in your conflict mapping to address issues that affect women. to analyse conflict and assist in healing processes. exercise to identify the roles women play in conflict  Women’s nonviolent resistance to militarization  Promoting gender-sensitive truth and and peace. This may be very varied including: and oppression. reconciliation commissions. i. The influence women have on their families  Creating trauma healing programmes for women in the home on these issues. to address sexual crimes against them. 2 Lisa Schirch, Women in Peacebuilding Resource & Training Manual, ii. The role of women’s groups and how they

West African Network for Peacebuilding and Conflict Transformation interact with the wider society for both conflict Program at Eastern Mennonite University 2004 - https://www.emu. edu/cjp/publications/faculty-staff/lisa-schirch/women-in- and peace. peacebuilding-pt1.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 44 Working with others

iii. The cultural roles that women play (e.g. as i. Facilitating links between women’s groups i. In small groups discuss whether the following are: poets or with music) in advocating for conflict and community leaders.  Primarily male roles or peace. ii. Setting up opportunities for women to meet  Equal or shared roles iv. Their role in disputes over resources that they where they have mutual interests and needs.  Primarily female roles are responsible for using (e.g. water or firewood). iii. Where the gender analysis indicates that practical barriers are preventing involvement of Examples 3. Using participatory analysis with existing women, seek to address these through project  Raising public awareness of issues around rights. structures for women, understand what their design and funding.  Providing relief and aid to victims of violence. priorities are for peace or their motivations for iv. Using development projects to also develop  Serving as peacekeepers by intervening between encouraging conflict. You can use the questions their capacity to advocate and represent their fighting groups. below for discussion on how to bridge between needs and aspirations.  Mediating or facilitating community dialogue on the current situation and the role women would v. Where women play specific cultural roles, conflicts. like to see themselves playing in peacebuilding:1 look to find ways for them to engage these  Handling family disputes. i. What are the current peacebuilding activities? interventions for peace rather than conflict  Disciplining children. ii. What are the current entry points for peace- – for example through songs.  Teaching children about peace and how to handle building? conflicts without violence. 5. Work directly with men on the benefits and iii. How to bridge the gap between the current  Distributing food or resources as aid. importance of including the voices of women situation and future potential?  Include other context specific examples. in society. This is a primary area of engagement iv. What are the activities that we want to see and initiatives are likely to fail if you do not bring Sample questions for the next generation of women? all sides into agreement on these issues.  Do men and women participate equally in each 4. Use this information to capitalise on their existing You might begin a discussion of this, using of the areas of peacebuilding? roles within society and to engage with them how the following set of questions, in a workshop  How do men and women each contribute to they would wish to be involved in shaping the held with both men and women (if appropriate peacebuilding? peace that they wish to see. This may involve: in that cultural context), or consecutive groups  If there are differences, why do they exist and where you are working in a culture with strong do the differences contribute to or hinder 1 Adapted from: Lisa Schirch, Women in Peacebuilding Resource segregation between the sexes:1 peacebuilding? & Training Manual, West African Network for Peacebuilding and Conflict Transformation Program at Eastern Mennonite University 2004 - https://www.emu.edu/cjp/publications/faculty-staff/lisa- schirch/women-in-peacebuilding-pt1.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 45 Working with others

ii . Bring the small groups together, ask the small  Confidence is a key asset in involving women  Accord Insight: Women Building Peace, Conciliation Resources, groups to reflect and summarise their discussions. in peacebuilding. 2013 - http://www.c-r.org/sites/c-r.org/files/AccordInsight_ WomenBuildingPeace_1.pdf  Do not overburden groups, particularly in  6. Where engaging with existing leadership circles, Women’s Participation in Peacebuilding: Substantive, Report situations of stress and tension. Work with the from the Secretary-General, United Nations, September 2010 engage them in understanding that women have realistic abilities and capacities available, then -http://www.peacewomen.org/assets/file/PWandUN/PBC/ a particular role to play in society and that their women_in_pb_secretary_general_2010.pdf look to build on these.  absence from peacebuilding or dispute resolution Angela Ernest, Best Practices in Peace Building and Non-Violent  The women in the community may not have had Conflict Resolution: Some Documented African Women’s Peace processes may cause disadvantages in the long the benefits of education compared to their male Initiatives, Unesco, 1997 - http://www.unesco.org/cpp/uk/ term. Where it is possible to open up avenues for projects/bestpract.pdf counterparts. If you are encouraging female  women’s representation in previously all-male Cheryl Hendricks and Mary Chivasa, Women and Peacebuilding participation, be sure to equip them with the skills in Africa: Workshop Report, Institute for Security Studies, 2009 - environments, seek to capitalise on those to engage fully with the process and to support http://dspace.cigilibrary.org/jspui/bitstream/123456789/30921/1/ opportunities. WomanPeaceNov08.pdf?1 them over time.  Christine Bell and Catherine O’Rourke, ‘Peace Agreements or 7. Develop networks to encourage sharing of  Your success may be dependent on your ability Pieces of Paper? The Impact of UNSC Resolution 1325 on Peace experience and to enable them to build confidence. to engage male participants in this process. Processes and Their Agreements’, International and Comparative Law Quarterly, 59, October 2010 - http://www.research.ed.ac.uk/ portal/files/8145174/Peace_agreements.pdf BE AWARE  Robert Jenkins and Anne-Marie Goetz, ‘Addressing Sexual For more information Violence in Internationally Mediated Peace Negotiations’,  International Peacekeeping, vol. 17, no. 2, 2010 - http://www. Women are not always united in their hunter.cuny.edu/polsci/faculty/Jenkins/repository/files/2010-%20 peacebuilding activities – the motivations and International%20Peacekeeping-%20_Addressing%20Sexual%20  Lisa Schirch, Women in Peacebuilding Resource & Training concerns of the rural poor will often be very Violence%20in%20Internationally%20Mediated%20Peace%20 Manual, West African Network for Peacebuilding and Conflict Negotiation_.pdf different from the educated and more affluent. Transformation Program at Eastern Mennonite University, 2004  The barriers to women’s participation is primarily [https://www.emu.edu/cjp/publications/faculty-staff/lisa-schirch/ women-in-peacebuilding-pt1.pdf]. around perception – women are viewed as  Donna Pankhurst and Sanam Naraghi Anderlini, Mainstreaming passive victims rather than active participants. Gender in Peacebuilding: A Framework for Action From the Village Council to the Negotiating Table: Women in Peacebuilding, 1998 [http://www.cities-localgovernments.org/uclg/upload/docs/mains treaminggenderinpeacebuilding-aframeworkforaction.pdf]. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 46 Working with others

In fact, the Prophet Muhammad (PBUH) argued that WORKING WITH THE MEDIA one of the only conditions in which lying is permitted is in promoting the reconciliation of people. As such, The Prophet (SAW) said “He who believes in the ethics of communication within Islam all aim Allah and the Last Day must either speak good to promote the establishment of social harmony or remain silent.” and peace. Muslim THE IMPACT OF THE MEDIA The media can play an integral role in shaping conflicts, for better or worse, through their language, There are several ways in which the media – both reach and reporting methodology. This section will local and international – can impact a conflict. outline the ways in which the media can positively or Positive impacts negatively impact a conflict, and provide an outline  of how to engage these actors in your programming. Can publicise and promote human rights principles.  A TRADITION OF COMMUNICATION ETHICS Can turn public opinion against hate groups by exposing violations of human rights norms.  There is an extensive tradition of communication Can facilitate communication between ethics within Islam. The Qur’an and hadith are filled belligerents.  with exhortations to speak good, or remain silent; Can publicise and support peace-keeping efforts.  to speak out against injustice; to avoid backbiting Can act as early warning systems.  and slander; and to only share news that is truthful Can provide a voice to vulnerable groups.  and verified, that you may avoid harming others Can de-escalate tensions by challenging harmful and yourself. stereotypes and re-humanising opponents.  Can deflate rumours and propaganda. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 47 Working with others

Negative impacts  What is their reach? Meanwhile, the Akron Beacon Journal of Ohio,  Can reinforce ‘us vs. them’ syndrome.  What are their views? USA, actively reduced racial tensions in the city by  Can escalate tensions by promoting propaganda  Who are they supported/promoted by? convening a meeting with community groups and of different ‘sides’.  Potential to be partners for peace? facilitators to discuss concerns, and by securing  Can be used as a mouthpiece to call belligerents  Programming options available? pledges from 20,000 citizens to work for racial to action.  Risks – can they be mitigated? harmony.  Can provide motivation for violence.  Can distort public opinion through sensationalism CASE STUDY: THE MANY FACES OF THE MEDIA and selective reporting. For more information  Can endanger civilians (e.g. hostages, informants) Much is known of instances where the media through irresponsible reporting. has been used to reinforce tensions and escalate  Bajraktari & Parajon, The Role of the Media in Conflict, United the conflict. From the propaganda machine of States Institute for Peace, 2007 - http://www.usip.org/ TOOLS/OPTIONS FOR PROGRAMMING Nazi Germany that de-humanised Jewish and publications/the-role-of-the-media-in-conflict  other minority populations, to the launch of Radio Manoff, Robert Karl,The Media’s Role in Preventing and Moderating Conflict: Article Summary, Conflict Research Use your media mapping exercise (section 3, ‘Conflict Television Libre de Mille Collines in Rwanda in 1993 Consortium, Colorado University - http://www.colorado.edu/ mapping’, page 26) to develop your understanding of: that enabled pro-government forces to synchronise conflict/peace/example/mano7476.htm  massacres across the country, the media has proven Young, Christopher, The Role of Media in International Conflict:  Divisive actors as well as partners for peace Article Summary, Conflict Research Consortium, Colorado capable of instigating and facilitating great violence. amongst the media outlets. University - http://www.colorado.edu/conflict/peace/example/ However, there are also many unpublicised youn7500.htm  Early warning systems of impending violence  instances of the media playing an important role Candan & Reeve Working with Media to Prevent Conflict: Cluster or heightened tensions. Synthesis Report, International Alert, 2012 - http://www.ifp-ew. in facilitating and building peace. South Africa’s  A sense for when tensions are escalating or eu/pdf/201206IfPEWWorkingWithMediaToPrevent ‘Peace Café’ programme helped initiate direct ConflictClusterSynthesis.pdf de-escalating.  negotiations between opponents, by sharing video Working with Media in Conflicts and Other Emergencies, DFID, Who are the main media players? 2000 - http://reliefweb.int/sites/reliefweb.int/files/resources/ interviews from each party outlining their concerns. C8ECCFBA7563F7F4C1256D570049D0B4-DID- 1. Radio George Papagiannis’ work in Chad has seen radio mediaandconflict-aug02.pdf 2. Television stations being run from refugee camps in Chad, 3. Newspaper as a means for vulnerable people to share their 4. Internet experiences of the conflict. 5. Other WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 48 Promoting participation

2. IDENTIFY PARTNERS AS WELL AS TARGETS It is important to remember that education alone is ADVOCACY Map your stakeholders both within and outside not sufficient to change minds and motivate action. of your group/organisation/community: You must: When your project looks to have active participation  Categorise them as allies, competitors,  Raise awareness with education. of communities in the development and implement- adversaries and targets.  Motivate people to act. ation stage, there is an opportunity to engage with  Have you worked with them before?  Give them tangible actions. the root causes of conflict through advocacy. This  Build confidence through successes. would come through building their capacity to Once you have this information, map them on 3 advocate for their interests, needs and rights where the following grid: they are not being met due to injustice, oppression High power I don’t know I know I want to help or marginalisation (this would be identified as High power and interest barriers in your Integrated Sustainable Development Keep satisfied Engage closely and 1 Ignorance Knowledge Motivation needs assessment, for example). Or, through influence actively advocacy and engagement with stakeholders as

part of your own activities. 

Low power Low interest Successful advocacy requires planning and Monitor I’m helping Keep informed strategy. The following is an outline of a methodology (minimum effort) THE CIRCLE for planning advocacy work. There are a number 2 POWER OF ENGAGEMENT of excellent tools that give a more detailed method- INTEREST  Skills/resources ology, some of which you can find in the ‘For more information’ section (page 50). 3. STRATEGY A success! It’s worth Now you know which actors you are hoping to It’s easy METHODOLOGY FOR PLANNING ADVOCACY influence, you can plan how you might undertake What next? doing advocacy. There are a number of options available. 1. CLARIFY YOUR AIMS AND OBJECTIVES Reinforcement Confidence Optimism

 What is your overall objective? 1 http://policy.islamic-relief.com  Who are you seeking to influence and why? 2 Successful Communication: Planning Tools: Stakeholder analysis 3 Participatory Advocacy: A toolkit for VSO Staff, volunteers and (figure 2), ODI, 2009 -http://www.odi.org.uk/sites/odi.org.uk/files/ partners , VSO, 2012 - https://www.vsointernational.org/sites/vso_ odi-assets/publications-opinion-files/6459.pdf international/files/advocacy-toolkit_tcm76-25498.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 49 Promoting participation

Planning your engagement Timing is crucial  Written and verbal presentations: e.g. reports,  Insider advocacy or outsider advocacy? When you have identified which stakeholders position papers, meetings. Follow up these  If you are lobbying, do you have the facts and you wish to target, consider the existing situation interventions with meetings, letters or phone calls. expertise to base your lobbying on? they face to see what influences will be felt by  Face to face meetings: these are important and  Is a campaign more appropriate? them and when. For example, you may wish to can take a long time to arrange. Ensure you prepare (This is not the same as advocacy.) time your advocacy for before or after an election. well, if possible go with one or two colleagues, Insider advocacy Ways that organisations seek to influence policy with each to have a role in presenting your case. include:  Attendance at national conferences and public This is where you use your relationship with the meetings: group or individuals within that group to influence  Networking with other organisations them from the ‘inside’. This can be a positive option  Providing training to key people i. Held by you: through this you can bring decision as considerable influence can be had. Problems  Commenting on draft policy documents makers together. faced by insider advocacy include:  Organising policy seminars ii. Held by others: use this as an opportunity to  Publishing on relevant policy issues present but ensure that the message is consistent  Tokenism: where your representation is just  Providing services and sharing good practice across your organisation. for appearance.  Publishing articles in the media iii. Attend relevant meetings and engage relevant  Conflict of interest: The wish to keep an insider  Running pilots of alternative approaches people there. position may limit your ability to advocate.  ‘Insider’ lobbying  Co-option through peer pressure. Considering timing and actions, put together a  Publishing on websites schedule of these activities and initiatives. Give each Outsider advocacy  Sending newsletters to policy makers an expected and a hoped for outcome to map your This implies you are outside of decision-making.  Working on projects commissioned by progress. In such cases your influence may come from your policy makers. Ways to tackle prejudices numbers. Advocacy and campaigning needs to Publicising your message and gaining influence attract attention.  Use opinion surveys showing support. Some options to consider: It is likely that you might use a combination  Demonstrate how the situation can improve of both approaches.  Holding consultations regarding the issues to without substantial cost. publically raise issues and provide connections  Highlight the potential costs of inactivity between stakeholders.  Challenge pride by comparing performance with that from elsewhere. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 50 Promoting participation

4. RISK ANALYSIS Human rights discourse runs counter to the Before implementing your advocacy plan you should For more information view that morality has little or no place in the public assess your actions and messages for risks and sphere, and supports the position of Muslims and harms. Consider the following questions:  Research & Policy In Development: Influence Mapping, ODI, 2009 other faith-based groups in placing moral values - http://www.odi.org.uk/sites/odi.org.uk/files/odi-assets/ and obligations at the centre of the international  What is the political climate and could your publications-opinion-files/7076.pdf  system. The global human rights framework shows advocacy put anyone in harm’s way? How can Advocacy Capacity Building: a training toolkit, Saferworld & Conciliation Resources, 2011 - http://www.c-r.org/sites/c-r.org/ compatibility with Islamic values in its commitment you prevent, avoid or mitigate this problem? files/AdvocacyCapacityBuildigToolkit_201110.pdf to the importance of morality in the public sphere, What are the ethical implications of going ahead?  Advocacy Toolkit: A Guide to influencing decisions that improve and to the values of compassion and social justice.  Are there sensitive issues that if addressed will children’s lives, UNICEF, 2010 - http://www.unicef.org/evaluation/ files/Advocacy_Toolkit.pdf Conflict transformation projects often focus impact the reputation of your organisation?  Participatory Advocacy: A toolkit for VSO Staff, volunteers and around dialogue and education, and may include If so how can you mitigate or avoid this risk? partnersVSO, 2012 - https://www.vsointernational.org/sites/vso_ training specifically on human rights. This focus,  Are any expectations likely to be raised by your international/files/advocacy-toolkit_tcm76-25498.pdf however, it can have its limits: advocacy? What can be done to manage this?  Will your message be acceptable to others? “While the trainer was making reference to the United Nations and international human rights, How can you persuade them to engage with you? HUMAN RIGHTS  Assess the intervention for connectors and a participant responded by saying that Islam dividers – are there any implicit ethical messages addressed human rights 1,400 years ago … in your plan that will alienate some stakeholders? Human rights provide an internationally recognised Another participant stood up and said they framework that is used as a basis for discussion, the (the trainees) would not believe or trust any attainment of social justice and the construction of book or material not related to Islamic concepts.” just and ‘free’ societies. Because of the international Islamic Relief Yemen1 nature of this framework it is common to have As can be seen from the above quotation, the human rights projects and training as part of conflict universal nature of human rights is not always transformation and resolution activities. This may be immediately translatable across culture and context. in order to develop the capacity of individuals and communities to know and advocate for their rights, or to educate people in a move to prevent violation 1 Observation Report: Workshops and Sadaah Impact Network of those rights. Workshop, Islamic Relief Yemen, ‘Citizens Empowerment in Conflict Transformation and Peace Building Programme’, December 2011. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 51 Promoting participation

Because of this it is advisable to always translate Consider the Cairo Declaration of Human Rights human rights into the values system of the local in Islam and the comparisons between different GOVERNANCE context. international frameworks to draw out shared values. Both Islam and the UN Bill of Rights are in Abu Dharr said, “I said, ‘Messenger of Allah, why agreement on human dignity being the foundation do you not appoint me?’ He clapped me on the of human rights. However, for Muslims, this does not For more information shoulder with his hand and then said, ‘Abu Dharr, go far enough. In Islam, as in many faiths, the root you are weak. It is a trust, and on the Day of Rising of human rights lie within theology and begins with it will be disgrace and regret except for the man  Full text of the ‘Universal Declaration of Human Rights’ and the faith in God, who is the source of transcendental ‘Cairo Declaration of Human Rights’ in Islam can be found in the who takes it as it should be taken and fulfils what value. revised edition of Forced Migration Review supplement on ‘Islam, is demanded of him in respect of it.’ ” human rights and displacement’ [http://www.fmreview.org/ Muslim How to translate between Islamic principles human-rights]. and human rights  Connecting Human Rights and Conflict Transformation: Guidance Poor or unjust governance is a major impetus for for Development Practitioners, BMZ-GIZ, 2011 [http://www. Begin with locating connections between Islamic institut-fuer-menschenrechte.de/uploads/tx_commerce/ conflict, and those structures that do operate well principles and human rights frameworks. For connecting_human_rights_and_conflict_transformation.pdf].  are at risk from conflict and violence. As such moves example, both Islamic theology and human Toolkit for collaboration with National Human Rights Institutions, UNDP-OHCHR [http://www.ohchr.org/Documents/Countries/ to create better and more inclusive governance are rights frameworks: NHRI/1950-UNDP-UHCHR-Toolkit-LR.pdf]. inherently engaged in the transformation of conflict  Share the same objective of ensuring that dynamics. everyone’s basic rights, irrespective of status, Commission on Human Rights identifies the key 1 are protected. attributes of good governance:  Agree that human dignity is the foundation  Transparency for human rights.  Responsibility  Recall that Muslim countries throughout the world Accountability  have ratified international human rights covenants, Participation  and their implementation of these is comparable Responsiveness (to the needs of the people) to non-Muslim countries. 1 Resolution 2000/64, The role of good governance in the promotion of human rights, 27 April 2000 - http://www.refworld. org/docid/3b00f28414.html WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 52 Promoting participation

In fragile countries there may not be structured and  Provide the impetus to improve structures and coherent links between the state, government and facilitate better consultation of constituents. For more information society. Systems of governance may cross between  Build partnerships that enable identification of ‘formal’ and ‘traditional’ systems with varied links issues that are leading to conflict and violence,  Guide to Good Governance Programming, MercyCorps, 2011 between centre and periphery and only very weak and then to address them. - http://www.mercycorps.org/sites/default/files/  mcgoodgovernanceguide.pdf links between stakeholders. The way a society is Advocate for accountability and transparency in  Indigenous Governance Toolkit, Reconciliation Australia organised, how public goods are distributed and service delivery and the rule of law, campaigning - http://www.reconciliation.org.au/governance  the extent decisions are made through consultation against corruption. Good Governance and Human Rights, UN-OHCHR  - http://www.ohchr.org/en/Issues/Development/ are important factors in directing how individuals Highlight situations of injustice. GoodGovernance/Pages/GoodGovernanceIndex.aspx and communities behave and interact. A risk to the promotion and development of good Good governance projects are based around governance is occasionally the presence of aid four main areas: or development projects themselves. Through  Democratic institutions the provision of services outside of the state  Service delivery administration, the divide between citizen and the  Rule of law government may be exacerbated and relationships  Anti-corruption not established. Interventions that look to facilitate promotion of Governance is a cross cutting issue and so, much good governance should always undertake a conflict like conflict sensitivity or transformation, it can be sensitivity and risk assessment. In conflict contexts integrated into projects in other sectors as well as advocating for service delivery or against corruption a stand-alone intervention. may put community members at risk. Be sure that Community driven development projects can you are aware of the potential implications when promote good governance (and through this designing your programme. transformation of conflict dynamics) by facilitating the interface between state administration and communities to: WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 53 Funding proposals for conflict or peacebuilding projects

Obtaining funding for on the ground peace and It is important to have overall goals, but make conflict work can be a challenging undertaking. it clear how your particular work and project Below are a number of guidelines that are applicable contributes to a key step (this can be in a larger for all funding applications and proposals, but with context of building peace). particular focus on proposals for conflict transform- 2. Define your organisation in terms of its mission ation projects, based on Craig Zelizer’s writing for If your organisation has a clear and compelling the Peace and Collaborative Development Network. mission and focus, then it often can be easier to formulate funding proposals, attract individual 12 KEY STEPS TO OBTAINING FUNDING donors and others to support your work. Focus FOR ON THE GROUND WORK1 on the mission rather than the survival of the office. 1. Develop a clear and compelling mission and 3. Do the project whether you have the funds or not focus to your work If possible. You can do this by starting small, trying Ensure the work of your organisation or group to minimise costs, getting buy-in and support from is clear and focused. Outline a narrative about the other organisations, and many other ways. work you’re already doing, what change you are 4. Projectify your work trying to create (theory of change) and the impact Most funders will support projects lasting between of this type of work. Instead of speaking in overall one to three years (rarely longer). You can formulate broad terms try to be specific. For example: a long-term plan and objective, but then break down ‘The work of my organisation is critical to building the goals of your work into specific projects. This economic links between two conflicted communities has particular relevance to integrated sustainable which will help contribute to peace.’ development projects – you may not be able to gain funding for the full proposal, so instead see if you can break the activities down into areas that multiple donors can fund. 1 Adapted from: Craig Zelizer, Key Suggestions for Obtaining Project Funding, Peace and Collaborative Development Network - http://www.internationalpeaceandconflict.org/profiles/blogs/ key-suggestions-for-obtaining#.UoNuEPnxr6s WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF CONFLICT TRANSFORMATION | 4.c • 54 Funding proposals for conflict or peacebuilding projects

5. Tailor your proposal/language to the funder 8. Write clearly and well 10. Be creative about your funding strategy One of the keys to a successful proposal that you Ensure that your proposal is well-structured, For example, many non-profit organisations are are consistent with the priorities and goals of the formatted, uses clear language (watch out for the seeking to develop self-sustaining sources of funder. Use the information available about the use of acronyms), etc. While the format of a proposal funding by providing direct services, undertaking donor to assist you. varies, most donors want to see an executive businesses (and using the profits to support their summary, problem statement, programme overview/ work), selling goods, etc. In addition, cultivating 6. Follow instructions goals, description of activities, timeline, evaluation individual donors can also help develop on-going In writing a proposal, make sure that you closely and monitoring methodology, staffing, budget, sustainable sources of support for an organisation adhere to the instructions for the proposal. I.e. if they organisational capacity etc. Also be aware of the (although it is time-consuming). limit the proposal to five pages, then only submit five different terms used in conflict and peacebuilding pages. 11. If at first you don’t succeed try again projects – refer to section 1, ‘Policy’, page 11, for a Many times a funding proposal will not be 7. Talk to the funder before submitting a proposal guide to definitions. successful the first time. Most funders will provide Building a relationship or at least contact with a 9. Collaborate with others feedback on why your proposal - use this feedback funder can be crucial in obtaining feedback if your There are many organisations in the field competing to make future improvements. idea is consistent with the funder’s goals (and save for limited funding. In submitting a proposal you time if it isn’t), to obtain suggestions, etc. This 12. Be clear about your values demonstrate: can be particularly useful for two further reasons: Sometimes a potential funder’s values may conflict  That you are familiar with the existing work on with your organisation’s beliefs. It is important to  As a faith-based organisation, you can introduce the ground. think about your core values and what type of the concept of using faith-based approaches to  How your contribution will add value or be unique. funding you would like to solicit. Another aspect the donor before submitting a proposal. This way  Partnerships with other relevant organisations. to consider is in conflict regions if you take funding you can mitigate some of the concerns that they from a particular donor, could this affect your may have. Be sure to answer those concerns Submitting joint proposals where each partner relationships with local partners?Optas nis voluptam directly in the proposal. brings particular expertise can help you obtain que as magnam, nam id qui renihil erore nullaut int  The requirements of the donor may not fit with the funding. ape pero voleceptur? Fuga. Oditat ipsaperum invella needs that you have assessed in that community. perferrum re dolupta tiatiis denihil magnate nes dia Opening a relationship and dialogue will help deria as deliqui autenestion eniendae secum ut a vit enable you to put forward a proposal more dolumquos rehenimus vidit eumquaes ario inumqui relevant to the needs of the community. 5. ME&L Working in Conflict: A Faith Based Toolkit for Islamic Relief WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 2 Contents

Introduction–3 Specific evaluation tools for peacebuilding–14 Conflict mapping–14 4-levels of training evaluation–15 Learning–4 Media content analysis tool (MCAT)–17 Capacity enhancement needs assessment (CENA)–19 Reminder of key definitions and terms–6 Storytelling–21

Choosing your indicators–7 Other advanced tools available–24 Examples of impact indicators–7  A worked example–11 For more information–25

Planning, design and ME&L–13 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 3 Introduction

The poet Abu Ghurra was captured by the WHY MONITORING, EVALUATION In practice this translates into a continual Muslims at the battle of Badr, and was released AND LEARNING (ME&L) examination, not only on assessing and evaluating after promising the Prophet (PBUH) that he would a project, but then taking this information and not return to the battlefield against the Muslims ‘Monitoring & evaluation’ (M&E) is integral to applying the lessons learned in moving forward. again. On the day of Uhud he had returned and effective projects and the most effective M&E is was captured again. Once again he appealed integrated into the whole process of the project – ABOUT THIS CHAPTER to the Prophet (PBUH) for mercy with a similar from design to review. The benefits and purposes promise, to which the Prophet replied: “A of M&E are varied and include: This chapter of the toolkit outlines tools and believer is not bitten from the same hole twice” approaches that are of particular relevance to  Documenting your activity and impact Bukhari & Muslim, commentary from The Sixty conflict transformation projects, or where you  To monitor the progress of the project Sultaniyya compiled by Abu Luqman Fathullah) 1 are measuring the impact of a project in a conflict  To make your project accountable to both donors environment. It acts as a supplement to standard and beneficiaries Through this hadith we are reminded of the guidelines for M&E of development and emergency  To justify inputs - including your cost-effectiveness importance of learning from our experience, projects – not as a replacement. It should be used – again to both donors and beneficiaries and that from which we are able to make more in conjunction with the following excellent resources,  To capture the process of change informed decisions and actions. This is of great which this section is drawn extensively from:  To foresee problems and look to resolve them importance where the decisions we make have a  To celebrate successes  Cheyanne Church and Mark M. Rogers, direct impact on the lives of the communities we  To acknowledge and learn from failures Designing for Results: Integrating Monitoring and work with, and become crucial in an environment  To enhance your credibility Evaluation in Conflict Transformation Programs, where violence may be the result of mistakes that  Sharing successes and problems to enable Search for Common Ground.2 could have been avoided. further projects and advocacy  Rolf Sartorius & Christopher Carver, Monitoring,  To adapt to the problems and failures identified Evaluation and Learning for Fragile States and – either in the current or future projects Peacebuilding Programmes: Practical Tools for  To mitigate or avoid risk Improving Programme Performance and Results, Social Impact, 2006.3 1 http://www.khilafahbooks.com/the-sixty-sultaniyya-by-abu- M&E, however, is insufficient unless you arelearning luqman-fathullah/ from the results of the evaluation. Hence we will not 2 http://dmeforpeace.org/learn/designing-results-integrating- monitoring-and-evaluation-conflict-transformation-activities refer to M&E in isolation, but Monitoring, Evaluation 3 http://www.socialimpact.com/resource-center/downloads/ & Learning (ME&L). fragilestates.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 4 Learning

Because of the high risks of engaging with conflict  Generalising dynamics learning from your evaluations can mean Generalising involves abstract conceptualization. the difference between a positive intervention and It is a step beyond reflection in that it goes Experiencing one that is potentially damaging. In such environ- beyond first-hand experience or knowledge of ments not learning from mistakes can even increase how certain things work to a more general the risk for staff and beneficiaries. This section perception about how those things work. responds to this risk by placing emphasis on  Applying processes that facilitate learning as a way to Applying new learning and knowledge allows us embed them in the standard practice of the office. to modify old behaviours and practice new Applying Reflecting Learning is not a simple learn to-do process, behaviours in everyday situations. but instead learning may require both experiencing and reflecting on that knowledge. To illustrate this APPLYING YOUR LEARNING below is a version of David A. Kolb’s Theory of The Kolb Theory of Adult Learning can also be Adult Learning which indicates how different used to structure how you move to apply the 1 Generalising ways of learning influence each other: results from M&E:  Experience 1. Experience Adults learn best by both doing and from Evaluation process, debrief and evaluation report. experience. Yet more experience does not auto- 2. Reflect and generalise Source:.Designing for Results: Integrating Monitoring and Evaluation in matically result in better experience or learning. What worked? What did not? Conflict Transformation Programs, Search for Common Ground, 2006  Reflecting What should be changed? - http://dmeforpeace.org/learn/designing-results-integrating- 3 Apply monitoring-and-evaluation-conflict-transformation-activities While experience may be the best teacher, . Further information is available from Atherton, J.S., Teaching and learning requires more than experience. In Adapt the project accordingly. Learning: Experiential Learning, 2004 - http://www. processing or reflecting on our experiences, 4. Share learningandteaching.info/learning/experience.htm we begin to learn from them. Offer new thinking to the office, organisation and broader fields.

1 Designing for Results: Integrating Monitoring and Evaluation in Conflict Transformation Programs, Search for Common Ground, 2006 [http://www.sfcg.org/programmes/ilt/ilt_manualpage.html]. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 5 Learning

Using 1–4 consider the results of your M&E data  Incorporate results into organisational working in each of the four ways outlined, with emphasis knowledge through a variety of forums, e.g.: on how the lessons learned help how you adapt i. Workshops future practice. ii. Internal newsletter This approach can require time that is not easily iii. Panels available to staff. To facilitate this process you can iv. Lessons learned briefing. follow a simple checklist of activities:  Consider use of results in donor relations, public relations and academia. Tasks  Consider how results and learning will be used in:  Conduct draft conclusions and debrief with i. Future proposals project team. ii. To inform future project design.  Determine who will be involved in reflections  Circulate to other organisations in the field. conversation. For each task ask the following:  Develop process for reflections conversation  Document thoughts and ideas from conversation  Who is involved?  Determine who should be involved in making  Who is the lead person? decisions about changes at the project.  When is it happening? Programme and/or organisational level.  When will it be complete?  Identify adaptations to be made including responses to evaluation recommendations.  Develop a plan for utilising these recommendations and reflections.  Evaluation and utilisation plan (including new knowledge) circulated to relevant staff.  Monitor how the learning and utilisation plan has been applied. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 6 Reminder of key definitions and terms

INDICATORS Example The quantitative indicator is: An indicator is a quantitative or qualitative factor or  “Fifty women elected parliamentarians in the variable that provides a simple and reliable means to next election.” reflect the changes connected to an intervention. Basic components of an indicator: While this is a positive objective and an adequate indicator, used alone it does not provide the full story.  What is to be measured? Consider the richer evidence when accompanied  What is going to change? by the qualitative indicators:  Unit of measurement to be used to describe the change.  “10% increase in women parliamentarians’  Pre-programme status/state (baseline). belief that their voices are making a difference  Size, magnitude, or dimension of the intended in decision making.” change.  “15% decrease in elected women’s perception  Quality or standard of the change to be achieved. that they are marginalised in decision making.”  Target population(s).  Timeframe. BASELINE It is information that signals change. A baseline provides a starting point from which a data comparison can be made. It is used as a point QUANTITATIVE VS. QUALITATIVE INDICATORS of comparison for M&E data.  Quantitative Baselines should be conducted before the start of an intervention. Measures of quantities or amounts.  Qualitative Most baselines focus on the intended outcomes of a project. However they can be used to measure People’s judgments or perceptions about a subject. secondary outcomes and assumptions for In deciding whether to use qualitative or quantitative comparison later in the implementation. indicators, the simple answer is: use both! WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 7 Choosing your indicators

It is important to be realistic when choosing which Measurable indicators you will be measuring. Consider the  Specific unit(s) of measurement to be used: following checklist in assessing which indicators What will be measured, counted, weighed to use: or sized?  Targeted Reference to a baseline/benchmark for comparison: What was the measurement  Element of change: What is changing? at the starting point?  Target group: Who is involved in the change?  Qualities are defined: Words like ‘effective’,  Location: Where is the change located? ‘appropriate’ and ‘successful’ are defined clearly.  Timeframe: When is the change to happen? Feasible Reliability  Means of verification is viable and doable.  Quality of the information is credible.  Information can be obtained.  Assumptions are minimal, or at least clearly stated.  Connection between the indicator and what you are trying to prove is direct. EXAMPLES OF  Everyone collecting the information will find IMPACT INDICATORS the same thing. To get to good impact indicators (both design and measurements) it is useful ask the following questions:  Why are you undertaking this activity?  You have produced this activity – so what? WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 8 Choosing your indicators

EXAMPLE OBJECTIVE  INCREASED TOLERANCE AND RECONCILIATION1

Outcome indicators Definition and unit of measurement Data collection methods

1. Increased social cohesion, trust and tolerance Perceptions expressed by individuals, households Social capital assessment tool (SOCAT); capacity intargeted communities or organisations. Disaggregate by sex, ethnicity, enhancement needs assessment (CENA); religion, age, locale, etc. focus groups; direct observation; mini surveys. 2. Progress against indicators of reduced conflict Determined through participatory planning process Focus group; data collection; storytelling; tension defined by community groups in with beneficiaries conflict mapping programme areas 3. Reduced number of incidentsof violent conflict Need to define what kinds of conflict and which Media content analysis tool reported by media or by watchdog groups in media outlets. Disaggregate victims by sex, ethnicity, targeted communities age, etc. 4. Increase in the number of incidents where parties Beneficiaries and project managers mutually define Mini survey; focus group; observation; key informant to the previous conflict cooperate ‘cooperate’. Sort ‘parties’ by location, ethnicity, etc. interviews 5. Increase in the number and % of targeted Define ‘assimilated’ and sort returnees by Key informant interviews; focus groups; direct communities that have assimilated returnees sex, ethnicity, etc. observation; review of public records 6. Number and % of targeted groups trained in Indicator should include standards for content and Four levels of training; evaluation; focus groups after peaceful conflict resolution methods as a result duration of training and should be sorted by gender, completion of training of programme activities, and using those skills ethnic group, location, etc. in practice

1 Adapted from Rolf Sartorius & Christopher Carver, Social Impact, Monitoring, Evaluation and Learning for Fragile States and Peacebuilding Programmes: Practical Tools for Improving Programme Performance and Results, Social Impact, 2006 http://www.socialimpact.com/resource-center/downloads/fragilestates.pdf WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 9 Choosing your indicators

EXAMPLE OBJECTIVE  INCREASED CSO CAPACITY TO ADVOCATE KEY ISSUES1

Outcome indicators Definition and unit of measurement Data collection methods

1. Number of policy initiatives in which CSOs Sponsoring organisation needs to define what Mini surveys with a sampling of target CSOs participate constitutes an initiative 2. Number of target CSOs showing improvement on Score derived for each target CSO based on Advocacy index using simple survey or key advocacy index improvement in advocacy skills informant interviews with sampling of target CSOs 3. Number CSOs/individuals who receive advocacy Content and duration of training should be specified Project records: level 1 training (in 4-levels of training evaluation) 4. Number of individuals who express satisfaction Satisfaction is frequently measured on a five-point Project records: level 2 with advocacy training scale and can be used to assess satisfaction with (in 4-levels of training evaluation) specific topics 5. Number of CSOs who develop practical advocacy The quality of advocacy action plans can be Project records: level 3 action plans during training assessed using a simple checklist (in 4-levels of training evaluation)

EXAMPLE OBJECTIVE  INCREASED TRANSPARENCY, RESPONSIVENESS AND ACCOUNTABILITY IN LOCAL GOVERNANCE1

Outcome indicators Definition and unit of measurement Data collection methods

1. Improvement in CENA score measuring degree Scaled measure of collaboration among people in Capacity enhancement needs assessment (CENA) of collaboration among local government, CSOs targeted areas and CBOs 2. Increase in the number and % of citizens in Number and % of target population disaggregated Mini survey of citizen attitudes and perceptions targeted areas who feel that local government is by sex, ethnicity or other important divisions in targeted locales competently addressing their priority concerns 3. Increase in the number and % of citizens attending Number of target population disaggregated by sex, Direct observation at town meetings in targeted and participating in local town meetings to discuss ethnic group, locale, etc locales issues of common interest and priorities

EXAMPLE OBJECTIVE  EXPANDED CIVIL SOCIETY1

Outcome indicators Definition and unit of measurement Data collection methods

1. Increase in the number of civic organisations Number of registered civic organisations in Key informant interviews programme supported areas 2. Increase in the number and % of citizens who Number of citizens as formal members of civic Key informant interviews; organisation membership are members of civic organisations organisations and % of citizens out of total pop in rosters target areas who are CSO members 3. Increase in the number and % of civic groups Sponsoring organisation needs to specify which Key informant interviews with members of civic representing marginalised or disadvantaged marginalised groups are targeted organisation and disadvantaged groups citizens

THE FOUR QUESTIONS PROCESS A worked example 1. Why … MEASURING THE IMPACT Are you producing media messages? OF MEDIA MESSAGES 2. How … Does behaviour change? Media messages are often included in peacebuilding Does your message do this? projects, but are rarely considered critically. 3. How … Considering the planned impact of those messages Do you measure those changes? at a design stage will help you to: 4. How … Do you measure the impact of your  Plan the nature and targeting of those messages intervention only?  Measure impact more accurately as part of your M&E cycle 1. WHY … More accurate impact assessments during the project will also facilitate learning, which will enable Are you producing media messages? you to change the design of the media messages Refer to your theory of change and project to improve effectiveness of the intervention. objectives. The easiest measurement to make is the number of people who heard the media message. However,  Point of the project this does not tell you whether it made any difference To encourage peace and peaceful relations. or had any impact.  Point of the media messages To encourage changes in behaviour, thereby to encourage peace and peaceful relations. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 12 Choosing your indicators

2. HOW … 3. HOW …  Asking why their mind changed between surveys.  Ask about the reaction to the message of the Does behaviour change? Do you measure those changes? project specifically – did it change your view? Does your message do this?  If it did not – ask ‘why not’ so you can react For media messages you are essentially measuring to this information. Changes in behaviour can take place through a perception, attitudes and behaviour.  Ask directly about other factors that led to number of factors, and often due to a combination of: Some ways to measure this could include a a change in attitudes or belief. survey of perceptions and attitudes. For example,  Social interaction asking beneficiaries views on a certain statement You can also look to measure wider impact:  Direct experience – perhaps about a particular group - and asking  Evidence (education)  Ask about whether they communicated this the same question before and after intervention.  Knowledge change in view to others.  Change in mentality  Ask about how this has changed their behaviour, 4. HOW … (e.g. behavioural ethics, as a result of experience) and whether they have seen changes in the  Changes in the behaviour and beliefs of your Do you measure the impact of your behaviour of others. peers (people tend to share attitudes and change intervention only? them in relation to the views of the groups of which they are members). Projects do not take place in isolation. It can be easy to attribute changes to your project when Consider how your message will initiate these they were in fact caused by other factors. You can factors for change. address this in a perception survey, for example, in the following ways: WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 13 Planning, design and ME&L

Planning for ME&L should take place as part of the What is the What do we do to What does project design itself. current situation? create the future? change look like? How do we measure the impact? Assessed through Programme design What the desired Remember we are measuring change not confirmation of activity EXAMPLE OF DESIGNING ME&L INDICATORS baseline and decisions future looks like WITH PROJECT DESIGN conflict analysis according to the beneficiaries You will recall the process outlined in section 4.c, ‘Conflict transformation’, page 5, for designing Disputes Restructure/reform Reduction of disputes Quantitative: number of disputes recorded; % reduction over time. project strategy: of committees Qualitative: positive attitudes expressed about other communities. 1. What is the current situation Community Build capacity Integrated Quantitative: number of disputes recorded; % reduction over time; 2. What is the desired future? governance of committees; committees; more number of integrated committees; % of representation of each 3. What needs to change? segregated facilitate links peaceful relationships group on committees; number of committee members trained; 4. How will we arrive at that change? by group between committees between communities number of actions recorded as a result of training. and local government Qualitative: changes in attitudes between communities. Local committees Improve community Local government Quantitative: number of meetings between committees and local are ineffective in resource manage- fulfils responsibilities government; number of services planned by local government; advocating for ment; provision of to provide social number of services planned responsive to community needs; community needs services (e.g. water) services number of actions undertaken by local government to provide services; evidence of community participation in decision making. Qualitative: perception of positive attitudes expressed about local government services; perception of agreement with the statement ‘government is responsive to my needs’. Lack of resources Sufficient resources Quantitative: number of people trained to maintain water pumps; leading to disputes to meet community number of water pumps built. needs; ability to repair Qualitative: perception of committees responsible for service wells quickly maintenance (not NGO); perception of positive views expressed about management capability of committees. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 14 Specific evaluation tools for peacebuilding

The remainder of this toolkit outlines particular If you repeat the whole conflict mapping exercise Below is a recreation of the mapping tools that might not normally be part of a standard system you can also use it to simultaneously assess methodology relevant to M&EL, with those ME&L assessment process, but can be of particular the conflict environment to update contingency plans used directly from the initial mapping exercise use to evaluate projects and programmes that have (i.e. through geographic mapping) and to compare marked accordingly. Refer to section 3, ‘Conflict specifically looked to engage with the conflict beneficiary responses to those given in the previous mapping’, for the tools themselves: environment. These tools are based on the assessment (e.g. customary mechanism’s analysis assumption that readers are familiar with or relationship mapping). some basic M&E approaches including:  Key informant interviews Brainstorm  Focus groups Situation what types Stakeholder Relationship  Direct observation overview of disputes analysis mapping  Case study collection are there?  Project document review  Surveys and questionnaires  Desk-based research and secondary data review Participatory Five Connectors ABC rural dimensions and dividers triangle CONFLICT MAPPING analysis tool

This tool may be appropriate where you are aiming to have a direct impact on the conflict environment as specifically assessed through your conflict Deeper Issue specific Customary mapping preparation exercises. analysis mapping mechanisms To undertake conflict mapping as an ME&L gender/religion media; analysis exercise you would use the conflict mapping tools and peace environment outlined in section 3 directly with the beneficiaries. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 15 Specific evaluation tools for peacebuilding

Disadvantages LEVEL 1: REACTIONS 4-LEVELS OF TRAINING  Level-3 and Level-4 assessments require records EVALUATION for following up six months or one year later. Refers to customer satisfaction. Usually measured Records may be spotty or people may have through forms completed by participants at the end Many conflict transformation projects involve moved or changed jobs. of the training or throughout.  capacity building or training for beneficiaries. More rigorous level three and four assessments Guidelines are costly and time-intensive. However, it is often the case that participants 1. Determine what you want to find out.  Lack of assessment continuity may challenge do not have the opportunity to utilise this training 2. Design a form that will quantify reactions. consistent reporting. and it falls into disuse. There are occasions, too, 3. Ensure understanding (make it simple and check  It may be difficult to link training to level four where beneficiaries take part in training to obtain any translations). results due to intervening variables. other development benefits, rather than to develop 4. Encourage written comments and suggestions. skills. Finally, there is a risk that the quality of the 5. Get a 100% immediate response. training is insufficient. OVERVIEW 6. Facilitate participants giving honest responses It is highly recommended that interventions that 4 (e.g. through anonymity). involve extensive capacity building/training use the Results 7. Measure reactions against standards and take 4-Levels of training evaluation. the appropriate action. 3 8 Advantages Transfer . Communicate reactions as appropriate.  Provides a comprehensive means to measure 2 LEVEL 2: LEARNING results, strengths and weaknesses of training Learning programs. Refers to the amount of learning which has occurred  Serves not only as a diagnostic tool but also 1 after a training programme. Assessing at this level focuses on making training improvements Reactions moves beyond learner satisfaction and aims to necessary to improve training and design assess the extent students have advanced in their follow-up. Source: Donald Kirkpatrick, Evaluating Training Programs: The Four Levels, Berrett-Koehler, San Francisco, 1994. skills, knowledge or attitude. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 16 Specific evaluation tools for peacebuilding

Usually measured through tests conducted Measurement is difficult as you cannot predict LEVEL 4: RESULTS before training and after training. Use a control exactly when change will occur. One way is to group,1 if practical, to: include ‘visioning’ by participants: Refers to the measurement of the success of the programme at higher levels and social impacts. 1. Evaluate knowledge, skills, and/or attitudes both 1. Discuss how participants will apply learning. For example: before and after the programme. 2. Plan concrete next steps (action plan). Next steps 2. Use a test to measure knowledge and attitudes. should outline what knowledge, skills and tools  Reduced conflict Use a performance test to measure skills. will be applied where, by when and by whom.  Improved quality of services 3. Get a 100% immediate response. This creates an action plan that participants and  More responsive local governance 4. Use the results of the evaluation to take trainers can use for follow-up.  Improved quality of journalistic reporting appropriate action. 3. Go back to participants six months later and use  More balanced media coverage interviews or mini surveys assess what they have  Increased use local courts to resolve disputes LEVEL 3: TRANSFER used and applied. Measurement is difficult at this level as it may not 4. Use information about successes and obstacles be easy to link results directly with training due to Assess transfer of learning beyond the classroom. to inform design of future training and follow-up. other intervening variables. Key informant interviews, Refers to changes in learners’ behaviour due to the Guidelines focus groups, and mini surveys with former trainees, training programme. For this to happen, it is 1. Use a control group if practical. and trainee peers and employers may provide necessary that: 2. Allow time for a change to take place. information about results.  3 The person must have a desire to change . Evaluate both before and after the program Guidelines  The person must know what to do and how if practical. 1. Use a control group if practical. to do it 4. Survey and/or interview one or more of the 2. Allow time for a change to take place.  The person must work in the right climate following: trainees, their immediate supervisors, 3. Evaluate both before and after the programme  The person must see benefits or rewards for their subordinates and others who can indicate if practical. changing. change. 4. Repeat the evaluation at appropriate times. 5. Get a 100% immediate response. 5. Be satisfied with evidence if proof is not possible. 1 The control group is a group monitored in an experiment or study 6. Repeat the evaluation at appropriate times. that does not receive the same treatment by the researchers. This is used as a benchmark to compare to other groups which are the subject of the experiment or study. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 17 Specific evaluation tools for peacebuilding

Disadvantages Each outlet will be examined for the topic of MEDIA CONTENT ANALYSIS TOOL  Copies of newspapers and magazines need interest. For instance, if the interest was in issues 1 (MCAT) to be saved, stored, and analysed. of human rights then stories that address, mention,  Project officers may need to be trained to feature, or respond to human rights issues will be included in the sample. Be aware that you will want This tool is used to evaluate the amount and impact conduct this research.  to include those you wish to have an impact on as of media coverage about civil society topics. It is of Subjectivity can influence the outcome of this tool.  well as those who you consider ‘allies’. particular use where conflict transformation requires Transcripts of radio and broadcast news shows the changing of attitudes, or where the media is need to be obtained. playing a key role in either combating or perpetuating Skills required STEP 2: DEFINE IMPACT MEASURES attitudes that are one of the foundations for disputes. It is beneficial for the evaluator to know something REACH This tool is based on an existing chosen topic, about journalism and the media business. For Identify the circulation of the outlet. Circulation e.g. human rights or attitudes towards a margin- those without media experience, they should numbers for print outlets include both the number alised group about which you are analysing media become familiar with identifying and attributing of issues sold per week/month and also the actual coverage. sources, the use of headlines, counting newspaper/ number of issues that are read. Some newspapers Advantages magazine inches, the use of photographs, and and magazines have a 1 to 8 ratio of the number  identifying news frames and the tone of the writing. The baseline data allows sponsoring agencies to sold to the number actually read by people who see trends over time on selected topics reported Time required share the publication. For internet news sites, ask through different media outlets. This can completed daily or weekly in a short the webmaster or marketing director to provide the  The tool provides a clear, quantitative measure amount of time once the media outlets of interest number of hits for the site. The website manage- for making policy and assistance decisions to are identified and the sample articles are read. ment may also have other data to share about its support various media outlets. reach and impact. Outlets that have a larger circu- STEP 1: IDENTIFY THE SAMPLE lation/audience have the potential for greater impact. Create a scale from one to 10 with 10 being

1 Adapted from: Rolf Sartorius & Christopher Carver, Monitoring, The first step is to identify the local newspapers, the highest score to rank each outlet by how Evaluation and Learning for Fragile States and Peacebuilding magazines, and Internet sites that the public many people it reaches. A daily paper with a large Programmes: Practical Tools for Improving Programme Performance consults for news and information. After the initial circulation will be scored higher than a small weekly and Results, Social Impact, 2006 http://www.socialimpact.com/ resource-center/downloads/fragilestates.pdf baseline study, this research should be conducted magazine. News websites with a high number of every three or six months to track changes. hits will score higher than those with fewer hits. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 18 Specific evaluation tools for peacebuilding

CONTENT  The headline appears to be outrageous or Tone Analyse each story on seven measures, with each offending = 0 (The reporter who wrote the story The tone of the article contributes to its impact. Tone on a scale of 0 to 10, with 10 as the highest score. seldom writes the headline; editors will often refer can be understood through an analysis of adjectives to the most sensational part of a story – even if (negative and positive). Prominence small – and use it for the headline.) The placement of a story is crucial to its impact.  A negative tone that creates anger, tension or  The headline reports statistics, uses the names The number that is assigned is dependent on the identifies scapegoats = 0 of local officials or locations = 8+ number of pages in the source. What is most  A neutral tone offers no clear angle. It is neither important is to be consistent with the rankings and Visuals negative nor positive about human rights. A to have a clearly defined scale in mind. Stories that have accompanying photographs have neutral tone is not bad. As long as the content higher impact. of the story is factual, it can receive a few points.  Appears on the first page or is featured in the  Uses adjectives to promote human rights, identify first three pages of the paper or magazine, then  The photo does not contribute to a fuller positive behaviours, or reward people or rate it a ‘10’. The absolute highest prominence a understanding the issue = 0 (e.g. a photo of a organisations for positive actions = 8+ newspaper can give a story is if the newspaper is government official speaking at a news conference broadsheet size, the story is on the top half of the does not add to a story.) Column inches front page, called in the industry ‘above the fold’.  The photo helps the reader to understand/ the amount of space dedicated to a story is  Appears in the second or third section of paper, personalise the issue = 8+ an indicator of impact. Stories are measured by rate it a ‘5’. Quotes inches or centimetres. Each inch of the story creates  If the paper only has one section, then separate an impact index. Count the number of inches or Stories that have accompanying quotes have higher story placement scores: centimetres. A story might have 20 column inches impact. i. First three pages = 10 (about 50 cm) or it may have 100 (about 250 cm). ii. Second five pages = 6  The quote does not contribute to a fuller This number is its score. iii . Last pages = 3 understanding the issue = 0 (Quotes that inflame Political ideology anger or breed intolerance get no points.) Headline it is important to identify the prevailing ideology or  The quote helps the reader to understand/ Editors write the headlines and their choice of political affiliation of each outlet. personalize the issue = 8+ (Quotes from elected words provides an indication of the value placed officials, victims, international figures, local NGOs,  Outlets that are considered independent from on the story. and critics of unjust policies add impact to stories.) most political affiliation and influence will be scored higher = 10 WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 19 Specific evaluation tools for peacebuilding

 Media outlets known for close association with  Repeat excercise every six months or year Advantages political parties that go against the goals of your Reach total + content total x 2.  Flexible and adaptable; can be used as a full intervention = 0 capacity assessment tool or to assess specific Create a score sheet for each media outlet. aspects. To find the aggregate score for each outlet, add STEP 3: CREATE A SCORE SHEET  Provides rich qualitative data with a ‘quantitative the total scores from each story and divide by the FOR EACH OUTLET edge’ for both baseline assessment and number of stories. This number then can be performance monitoring purposes. compared across outlets. A quick examination of the scores on the sum total  Is rapid and low-cost, especially when combined of stories provides insight into the capacity of an with other techniques. outlet to serve your project objectives. Each story  Can provide an important input into the design will be scored individually and then also counted CAPACITY ENHANCEMENT and targeting of new programmes. 1,2 to create the total score of the media outlet. NEEDS ASSESSMENT (CENA) Disadvantages Create a score sheet for each story on the issue  Some capacity changes that are measured may of interest using the following criteria: The CENA measures local stakeholder perceptions of: take years to become apparent.  Media organisation’s name  Results need to be calculated using an Excel,  Extent of collaboration between NGOs, CBOs and  Media organisation’s reach Access, or SPSS software programme. local governments. i. Circulation = 1–10  Requires lots of time for data entry and analysis.  Community participation. ii. Importance and credibility from media outreach  The larger the sample, the more time it takes  The extent of equality/inequality in communities. measure = 1–5 (see tool description) to conduct.  Training and skill level of NGO/CBO staff to carry- iii. Add circulation score to media outreach out community based activities. 1 Adapted from: McNeil, Mary and Kathleen Kuehnast, Assessing measure mean to get sub-total.  Level of community participation in formal, Capacity for Community-based Development: A Pilot Study in  Content (0 to 10) Tajikistan, World Bank Institute, Washington, D.C, 2004 [http:// informal and traditional community organisations. The addition of seven measures: prominence; documents.worldbank.org/curated/en/2004/12/6573689/assessing-  Corruption in local government. capacity-community-based-development-pilot-study-tajikistan]; headline; visuals; quotes; tone; column inches;  Capacity and leadership in local government. and Rolf Sartorius & Christopher Carver, Monitoring, Evaluation political ideology. and Learning for Fragile States and Peacebuilding Programmes:  Overall score Practical Tools for Improving Programme Performance and Results, Social Impact, 2006 [http://dmeforpeace.org/sites/default/files/SI_ Reach total + content total MEL%20for%20Fragile%20States%20and%20Peacebuilding.pdf]. 2 Note: to use this tool requires the CENA Index Matrix, available from both of the above sources. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 20 Specific evaluation tools for peacebuilding

Skills required Ideally, the teams will involve a sponsoring agency STEP 3: CONDUCT INDIVIDUAL INTERVIEWS  Ability to modify and adapt the tool; staff member and a local researcher or NGO  Focus group and key informant interviewing skills representative. Each of the teams can conduct At each site, the three-member team will conduct a  Ability to provide qualitative data to give context the assessment in two to three communities total of 16 interviews with representative stakeholders. for interpretation of the data spending roughly four to five days in each locale. Where other people are present and contributing to  Data analysis skills an interview (i.e. in a house), this is a household Time required STEP 2: CHOOSE STAKEHOLDERS interview but counted as individual. Interviews FOR INTERVIEWS should last about two to three hours. Once the target communities and broad issues of concern have been identified the tool can be adapted 1. Ensure your interviewees represent the various STEP 4: CONDUCTING FOCUS GROUPS to require a short amount of time. The estimated stakeholder groups—community members, local total time required is about four to six weeks for government officials, civil society and national Three focus groups should be conducted at each site. the full assessment. government (or those individuals who may have Each session should last about two to three hours. direct experience with the government). STEP 1: PREPARATION AND SITE SELECTION  Group 1 2. Ensure you have included a variety of age groups, Non-poor, mixed age and gender men and women, poor and non-poor, and Using the CENA index matrix as a starting point,  Group 2 different ethnic groups that reflect the develop your questionnaire for individual/household Poor, mixed age and gender demographics of the community. interviews and participatory focus groups:  Group 3 When you choose individuals to interview, use the Special group: Pick a group that stands out 1. Focus the CENA tool by identifying and adapting following criteria: as different from the rest of the community. key issues and questions. This group can be mixed poor/non-poor 2. Translate and pilot test the assessment questions  They must be willing to be interviewed. to be used in key informant and focus group  They must be willing to speak openly and frankly. interviews.  They must be able to express themselves fully 3. Select communities for applying the CENA. and easily. Teams of two to three facilitators will do a rapid  They must have at least one to three hours assessment in each community. of available time. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 21 Specific evaluation tools for peacebuilding

STEP 5: PREPARE WRITE-UPS STORYTELLING The assessment should result in at least 16 narrative interview reports from each community and three This method collects first-hand information on an focus group reports from each community. There event that has happened from the perspective of will be one community summary required that will a person that took part in it, or saw it take place. summarise the findings from each community. It provides the perspective and interpretations of The compilation and analysis of the results of the interviewee, and therefore it is useful to get these interviews and focus group discussions form personal insight and views on a situation. the capacity index on each community. Similar to case studies, storytelling can be used The team then fills out the capacity index together: to narrate a picture of how a program or particular  Focus group and interview reports experience has had an impact. Storytelling can also be done in a quantitative manner, where you collect Detailed description and analysis of each focus large numbers of stories and then enumerate them group discussion and of each interview. Each for analysis; or collect multiple perspectives to report should be three to five single-spaced pages. indicate a ‘verified account’. • Community summary A five to eight page summary of analysis from Advantages each community describing and analysing  It empowers the people who usually don’t have patterns and trends. Compare and contrast with a voice. other communities. The summary also provides  It gathers information from individuals who may programming options and/or captures community- not respond to other research methods such as level results/changes that are reasonably attribut- interviews, surveys and focus groups, due to able to programme activities. illiteracy or other factors. • Capacity index matrix  It takes advantage of having witnesses of an This will be completed for each community. event that needs to be studied. The scores should be tabulated and charted.  The requirements are low; the participant only needs to have observed or participated. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 22 Specific evaluation tools for peacebuilding

Disadvantages STEP 2: LISTEN TO THE STORIES If the interviewee is distracted the one-to-one  Recording a story may be threatening to the AND DOCUMENT THEM connection can be broken, and the story can storyteller. becomes more generic and less genuine.  Tips The storytelling approach may be too subjective Document the conversation  Conducting storytelling is time consuming,  Never manipulate the conversation. If you have permission from the interviewee you to collect quantifiable data this way can be  Do not interrupt the person telling their story. should tape-record the story. This will allow you to prohibitively so.  The person who is speaking has to feel be more an audience than a note taker, which can  A vulnerable individual may tell the story that comfortable with the listener. be distracting. If you need to take notes put conscious they thinks the interviewer wants to hear.  Separate the person from the problem, no effort into giving attention to the interviewee.  You may collect stories that have little relevance. stereotyping or prejudicing. Do not resist the story Skills required Warm-up Do not to reject the story that the interviewee  The interviewer should have some people skills. Before eliciting a story try to establish a comfortable offers, if the interviewee turns to topics that seem  Active listening skills. tone. You might say something about yourself to irrelevant or unproductive, hear out what is offered  The interviewer should remain neutral yet establish a sense of reciprocity and to give the and follow up with additional questions. Use a affirming in during the process. interviewee a sense of the person they are talking mixture of questions that are closed (i.e. those that  The interviewer should have some knowledge to. Tell the interviewee about how the information invite a yes or no answer) and open-ended (asking of conducting qualitative analysis. will be used, answer questions, etc. Establish a for detailed responses). Time required safe environment for the interviewee. Consider the location of the interview. Observe an implicit contract of trust Conducting a storytelling assumes ‘no rush’. Assume There is one exception when you may choose to an average storytelling lasts for two to three hours. Empower the storyteller reject the narrative; if you feel that the interviewee Empower interviewees by confirming that they have is not telling the truth. Do not challenge directly but STEP 1: CONDUCT BACKGROUND RESEARCH valuable knowledge and giving them a reason to indicate scepticism indirectly, for example you might tell their story. look aside. The interview should be with implicit Research the cultural and social background of the Be a great audience agreement that storyteller will share their knowledge person(s) interviewed to help avoid barriers to the Listen closely and focus intensely on the teller. openly and accurately, and you will accept it storytelling. Adapt to the interviewee’s background You get more authentic stories when you are appreciatively. If one side does not keep this and needs. receptive and fully comprehending. agreement, the procedure breaks down. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 23 Specific evaluation tools for peacebuilding

STEP 3: CONDUCT A NARRATIVE ANALYSIS  Orientation Describes the setting and character. 1. Transcribe what you recorded. The information  Abstract that might affect interpretations must all be Summarises the events or incidents of the story. included in the transcription such as pauses  Complicating action and emphasis. There are three elements that Offers an evaluative commentary on events. have to be identified:  Resolution  Perspective Describes the outcomes of the story. The point of view of the interviewee. This provides you with a story map that will supply  Context information on all relations that were given at the The environment in which the interviewee storytelling. is immersed.  Frame STEP 4: WRITE A STORYTELLING REPORT Are previous events that influence how the interviewee perceives various situations For example, The storytelling report can be in a number of formats when someone experiences violence on the including: hands of members of one ethnic group, her or  You may translate the story(s) into case studies. his frame of viewing interaction with members  You may use aspects or sections of a story to of that group may be influenced by that violence. support ME&L lessons. 2. Review the story using a narrative analysis.  If you collect a large number of stories you can The narrative approach can provide you with enumerate the findings to provide data. an organisational structure responsive to analysis.  Use multiple reports of an event to provide a A typical narrative framework focuses on the ‘core ‘verified account’. This can be useful for narrative’ or skeleton plot through four categories: documenting human rights abuses.  Use multiple reports to do a comparative analysis of attitudes and behaviours to inform conflict analysis and then advocacy or programming design. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 24 Specific evaluation tools for peacebuilding

COGNITIVE SOCIAL CAPITAL ORGANISATIONAL CAPACITY ASSESSMENT TOOL (CSCA)1 ASSESSMENT TOOL (OCAT)2

Cognitive social capital refers to people’s OCAT is a family of related online tools used to perceptions of the trustworthiness of other assess an organisation’s operational capacity and people and key institutions that shape their lives, identify areas of strength or weakness. Often they as well as the norms of cooperation and reciprocity are comprehensive and time-intensive tools but that underlie attempts to work together to solve they can be amended and abbreviated to meet problems. The CSCA tool can be used to provide specific needs. information about the extent and type of social They can be used to measure the institutional capital available in a community (such as trust, capacity of an organisation targeted for support; collaboration and confidence) and to monitor or to increase the institutional capacity of the the change in this social capital. implementing partner. This tool can also provide baseline data for setting targets around capacity, and they inform managers of the impact of an intervention or the effectiveness of a capacity building intervention.

1 Rolf Sartorius & Christopher Carver, Monitoring, Evaluation 2 As per note 1 plus: TIPS, USAID Center for Development and Learning for Fragile States and Peacebuilding Programmes: Information and Evaluation, Measuring Institutional Capacity: Practical Tools for Improving Programme Performance and Results, Recent Practices in Monitoring and Evaluation, 2000 [http://pdf. Social Impact, 2006 - http://www.socialimpact.com/resource- usaid.gov/pdf_docs/PNACG624.pdf]; and Educational Development center/downloads/fragilestates.pdf Centre, The Participatory Organizational Evaluation Tool [http://www. equalinrights.org/uploads/tx_wizzresources/UNDP_nodate_POET_ UsersManual.pdf]. WORKING IN CONFLICT: A FAITH BASED TOOLKIT FOR ISLAMIC RELIEF ME&L | 5 • 25 For more information

 Cheyanne Church and Mark M. Rogers, Designing for Results:  Mary McNeil and Kathleen Kuehnast, Assessing Capacity for Integrating Monitoring and Evaluation in Conflict Transformation Community-based Development: A Pilot Study in Tajikistan, Programs, Search for Common Ground, 2006 - http:// World Bank Institute, 2004 - http://documents.worldbank.org/ dmeforpeace.org/learn/designing-results-integrating-monitoring- curated/en/2004/12/6573689/assessing-capacity-community- and-evaluation-conflict-transformation-activities based-development-pilot-study-tajikistan  J.S. Atherton, Teaching and Learning: Experiential Learning, 2004  Steve Denning, What are the main types of stories and narratives? - http://www.learningandteaching.info/learning/experience.htm - http://www.stevedenning.com/Business-Narrative/types-of-  Rolf Sartorius & Christopher Carver, Monitoring, Evaluation and story.aspx Learning for Fragile States and Peacebuilding Programmes:  D. Lawrence and J. Thomas, Social Dynamics of Storytelling: Practical Tools for Improving Programme Performance and Implications for Story-Base Design - http://egl.gatech. Results, Social Impact, 2006 - http://dmeforpeace.org/sites/ edu/~mateas/nidocs/LawrenceThomas.pdf default/files/SI_MEL%20for%20Fragile%20States%20and%20  Feed the Minds, Storytelling: A Tool for Promoting Peace Peacebuilding.pdf and Literacy - http://www.feedtheminds.org/wp-content/  Donald Kirkpatrick, Evaluating Training Programs: The Four uploads/2014/09/STORYTELLING-English.pdf Levels, Berrett-Koehler, San Francisco, 1994.  Access Washington, Evaluating Training Programmes: Kirkpatrick’s 4 Levels - http://www.wa.gov/esd/training/toolbox/ tg_kirkpatrick.htm  Christiaan Grootaert and Thierry van Bastelaer (eds.), Understanding and Measuring Social Capital: A Multidisciplinary Tool for Practitioners, World Bank, 2002 - http://siteresources. worldbank.org/INTSOCIALCAPITAL/Resources/Social-Capital- Initiative-Working-Paper-Series/SCI-WPS-24.pdf  Christiaan Grootaert, Deepa Narayan, Veronica Nyhan Jones and Michael Woolcock, Measuring Social Capital: An Integrated Questionnaire, World Bank, working paper no. 18, 2004 - http://documents.worldbank.org/curated/en/2004/01/3050371/ measuring-social-capital-integrated-questionnaire  Environmentally and Socially Sustainable Development Network, Europe and Central Asia Region, Bosnia and Herzegovina: Local Level Institutions and Social Capital Study. Social Development Division, World Bank, 2002 - http://siteresources.worldbank.org/ INTPSIA/Resources/490023-1121114603600/13847_bosnia_llis. pdf Islamic Relief Worldwide 19 Rea Street South Birmingham B5 6LB United Kingdom

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