Definitions and descriptions of peace as presence can be found in cultures around the world. These can be categorized according to cultural, religious, contemporary and visionary expressions of peace as presence.
The ancient Greeks considered Eirene as a time or state of peace, or the presence of a truce between leaders. The ancient Romans described Pax as the presence of an agreement or accord between leaders to effect a truce between times of conflict and times of war. Although restricted to accords that limit war, both suggest a sense of peace as more than the absence of war. These concepts of peace continue to influence the thinking about peace for the majority of government and religious leaders and their peoples in the USA and the countries of Europe. There are other terms, however, that move the understanding of peace beyond a sense of truce and accord and toward a richer concept of peace. For example, the preferred terms in India and in the language of Sanskrit is Santi, and in Russia, Mir. These terms are translated as wholeness, contentment and/or as a profound integration. The Chinese, too, express the concept of peace in this way. Their term, Ping, means to adjust, to harmonize and to seek diversity in unity and unity in diversity. In countries in Latin America, the term, Pace, has several meanings, including wholeness and goodness of life, while Amani, the Swahili word for peace, and Hotep, the Kemitic, or ancient Egyptian, word for peace, mean wholeness and fullness of life. These cultural terms reveal qualities commonly associated with peace in the minds of many. Three of the terms, contentment, harmony and goodness of life, suggest personal wellbeing, while the other terms, diversity, integration, unity, wholeness and fullness of life, introduce the concept of societal wellbeing.
However, as abstract terms, these terms add little to enrich an understanding of the concept of peace as presence (Macquarrie, 1973; Haessly, 2002).
A search of the written traditions of the world’s religions, including the Hebrew, Muslim, Buddhist, Hindu, Native and Christian traditions, and Catholic social teachings, add to an understanding of the concept of peace as presence.
Documents from each of these traditions identify elements essential to understanding both the concept of peace as presence and a style of living reflective of that understanding. The Hebrew term, Shalom, the Muslim term, Salaam, and the Hindu term, Shanti, each means wholeness, fullness of life, completeness, unity, spiritual contentment and a profound integration.
Buddhists have no explicit word for peace, and instead express this concept as The Four-Fold Way of right view, right thoughts, right words and right actions, which each affect livelihood, effort and mindfulness. Most faith traditions add the quality of justice to the concept of peace, believed to be essential for a peaceful world. Religious expressions defining or describing peace as presence include the cultural expressions of peace identified above and add two new qualities: completeness and justice. Here, too, there is a suggestion of both personal and societal wellbeing. There is a suggestion, too, that personal wellbeing and societal wellbeing are interdependent. Still, these, too, are abstract terms that add little to enrich an understanding of what it is that makes for peace as presence (Ferguson, 1978; Haessly, 2002).
Contemporary peace researchers are among those who express interest in and commitment to examining peace as more than just the absence of war and structural violence. While some peace scholars defined positive peace as the absence of structural violence, some also offer other, more holistic conceptions of peace. Peace researchers describe peace as the presence of some desirable conditions in society, including integration, justice, harmony, equity, freedom, wholeness, the promotion of the dignity of each person and the wellbeing of all of a society’s citizens (Macquarrie, 1973; Wallensteen, 1988; Brock-Utne, 1989). In such a society, human beings can achieve their true potential while caring for themselves, each other and all of creation. Peace with justice has also been linked to both personal and societal liberation. Inner personal liberation refers to a just relationship with one’s self and to a sense of peace with all others, while liberation in society refers to just relationships with others and the planet and care for the common good. In the last decades of the 20th century, in both government and religious organizations, ‘development’
became a new reference for peace.
The focus of contemporary expressions of peace with justice is on social conditions that lead to social wellbeing: human rights, a healthy existence and ecological sustainability, among others. These terms are also abstract. People can philosophize about them. They can recognize that the presence of peace depends upon the presence and expression of these qualities in society, but in and of themselves they do not provide a clear picture of how peace is actualized as presence in everyday life. Moreover, such terms as desirable conditions, freedom, development and the good society may have different and even contradictory meanings for differing groups of people. Thus, while they add to an understanding of peace, in and of themselves they do not give a fully developed picture of peace as presence.
Each of the cultural, religious and contemporary expressions of peace as presence hold within them a call for visioning. Stories passed on though the ages from all cultures and religious traditions remind us of the importance of visioning to the human spirit. Stories of a flood, of a peaceful garden, of a
struggle to overcome challenges and to embrace new possibilities are common to many cultures, and reveal the hope that lies in a vision for a new beginning.
For peace to flourish in the world, it is important for people both to hold a vision of the kind of world they want, and to articulate their visions of a peaceful world to themselves and others (Polak, 1961; Boulding, 1992; Haessly, 1997, 2002). Visioning is important because if people cannot visualize and articulate their images of a world at peace, this raises questions as to how they can engage in sustained actions that promote, preserve and sustain a culture of peace. How will people know what to do?
Visionary expressions of peace as presence are stated in terms of what people desire, as distinct from what people think needs to be abolished. People with vision believe it is possible to guarantee a world based on values of justice (Mendlowitz, 1975; Mische and Mische, 1977; Haessly, 1993, 2002). In such a world, basic human needs are considered as basic human rights, where each person has the right to live in freedom and with dignity.
Several observations can be made about expressions of peace as presence articulated as vision statements (Haessly, 2002). Here, for the first time, terms explicitly suggest that peace as presence is relational, expressed as care in relationships between and among people, and care for the ecosystem. Terms that express caring relationships among people include qualities of compassion, nurturance, respect and reverence. Second, there are terms suggesting that the creation of more just and caring communities of people occurs when people value inclusion, creativity, sharing, openness, participation, partnership and consensus decision-making. Third, there are qualities that can lead to the creation of a more just society, including conversion, democracy, responsibility, interdependence, solidarity and ecological care. While these terms are also abstract, they do add additional clarity as to qualities helpful for creating a world filled with the presence of peace. Each of these vision statements flows from an image of a world where women and men share equally in creating and sustaining a world of justice and peace.
Each of these terms reveals the potential they have for helping people move beyond an understanding of peace as absence, and toward both understanding and manifesting peace as presence in the world. Such understandings of peace, articulated from the family room, the classroom, the boardroom, the podium, the pulpit and the vast communication systems of diverse lands speaks of new possibilities for peace in our world. When people value peace as a real positive, as a presence in their lives, it is experienced as life-giving, freeing and energizing, with the potential to change both personal and organizational behaviour. Rich possibilities emerge when people come to accept that creating a culture of peace depends less upon an ability to say what the world would look like as an absence of something – conflict, violence and warfare – and more upon what it would look like with the presence of something. This something reveals people engaged in caring relationships, respecting others and working together to care for each other and all of creation.