This article traces the development of peace studies in Mindanao, arguing that Mindanao’s distinct multicultural context ensured the field’s tight linkage to Islamic and Mindanao studies. In all, the search for peaceful resolution of the armed conflicts in these parts of the Philippines provided the activist-inspired impetus for the field’s growth and determined the highly localized focus of formal and nonformal peace education, research, and publications in and on Mindanao. peace studies practitioners— from the academe, non-governmental organizations, and religious institutions—contributed to the shaping of national policies and programs for Mindanao, with government policy, in turn, buttressing the institutionalization of their initiatives. This article also provides comparative insights on the nature and evolution of Mindanao peace studies and that of Western peace studies.

Expectations that the end of Suharto’s thirty-two years of authoritarian rule in Indonesia in 1998 would usher in an era of political reform, including the end to separatist rebellions, human rights abuses, and military impunity, were dashed by the intensification of old conflicts and outbreak of new forms of violence. Despite initial optimism, efforts to address human rights violations during the New Order stalled. This article surveys the various forms of conflict in Indonesia over the past twenty years and the major trends in scholarship, together with the smaller body of literature framed specifically in terms of peacebuilding. It concludes that much of the literature on peacebuilding has been driven by institutional interests and the incentives created by the funding of these institutions.

This article surveys the trajectory of peace and conflict studies in Myanmar—from its early focus on civil war and insurgency, to state institutions and ethnic armed actors, and later broadening into relational and networked approaches covering formal peace processes, regional geopolitics, conflict economies, and everyday peacebuilding. It suggests that the widening of peace and conflict studies was brought about by the opening of the country from the early 2010s, which both granted scholars and researchers more access to the country and introduced new foreign specialists, discourses, and developmental actors into the political sphere. The peace agenda and directions of peace studies have been upended by the military coup of 2021; how reconciliation, justice, and federal democratic reform will look like in the future remains to be seen.

peace studies in China has had meaningful initial developments, but the sustainability of the field’s development has been constrained by an authoritarian political atmosphere. Rights and justice are core issues in peace studies, but these remain unaddressed in China. Thus, this article highlights studies on rights movements as de facto peace studies in an authoritarian setting and compares the movement among the middle class and that of peasants/workers, which can help us understand current contradictions and disharmony in Chinese society. Maintaining the stability of a turbulent society is becoming a crucial agenda for the Chinese state. Accordingly, studies on rights movements will become increasingly important.

The discussions on peace in Japan have significantly changed since the end of the Second World War. This can be clearly illustrated by the development of the peace studies field, which has been strongly influenced by the pacifism of Article 9 of the Japanese Constitution and the experiences of the nuclear attacks on Hiroshima and Nagasaki. This article traces the historical development of Japanese peace studies and analyzes its characteristics. Since pacifism has been accepted as the key element for understanding political culture in Japan since 1945, peace research, the practice of peace education, and peace museums are also regarded as important factors that constitute Japanese peace studies and peace culture.

This introductory article illustrates the development of peace studies and then reviews the Asian context in it. peace studies has developed through three approaches state-centered, human-centered, and structure-critical—the origins of which can be traced back to Kantian federalism and republicanism, Tolstoy’s criticism of institutionalized violence, and Marx’s critique of capitalism, respectively. In the post-Cold War era, the theories of security community, human security, and ecosocialism have developed separately. At the same time, the three approaches have competed and merged with one another in the face of increasingly complex global problems, resulting in the birth of “responsibility to protect” (R2P) and differing but simultaneous responses to climate change. Both ASEAN as a multifaceted community and development-based human security characterize the Asian context.

We re-evaluate Burmese history from the perspective of Thai philosopher Prawase Wasi who asserts that the basis for society is not simply individuals but the “selfforming group.” He discusses the essential nature of a self-forming group which is embodied in the Thai Buddhist concept of taam, which are sacred virtues emerging from self-organizing groups. In between the taam and self-forming groups are institutions of the state, economy, and education, etc. Prawase Wasi’s approach has been used in Thailand to guide government policies for the last twenty years. In this article, we apply this model to the history of conflict in Burma. We contrast this approach with the more traditional focus on individualism and utilitarianism in western high modernism which typically shapes development policies.