The discourse regarding Jewish–Arab intercommunity peacebuilding processes is undergoing major changes in recent years, gradually shifting from “coexistence” as the desired outcome to “shared society.” This article suggests that this transition portrays a paradigm shift that should be acknowledged and taken into account by peacebuilding activists and conflict specialists. The first section describes various common understandings of this shift in the context of Jewish‐Arab relations in Israel. Section two will describe the underpinnings of the paradigm shift from individualistic to relational understanding of the self and argue that this shift is consistent with the wish for transition to “shared society” and to develop more dialogic frameworks of groups’ shared living. Section three will present a case study, the work of Givat Haviva, emphasizing the relational premises that can be found in its methodology to cultivate a shared society among Jews and Arabs in Israel.
Although relational theories have gained increasing prominence in the field of alternative dispute resolution (ADR), further clarification of the actual communication that constitutes and contributes to a relational approach in the mediation and negotiation processes is still needed. This article begins by presenting a conception of dialogue as a relational practice. Ethnomethodological conversation analysis (CA) is introduced as a research method well suited to explicating practices of talk that contribute to or undermine relational interaction and dialogue in negotiation and conflict resolution contexts. We present two case studies of two parties negotiating a lease. Comparison of the two instances isolates practices that accomplish or move away from relational interaction and dialogue. This precedes a closing discussion of dialogic phenomena that could be mapped onto sequentially organized interactive practices, allowing them to be identified and studied in actual interactions. Such analysis offers valuable potential for understanding the actual discursive forms that contribute to relational approaches and dialogue and that help cultivate relational awareness and dialogic mindset in practice.
This article builds on the tendency in recent decades in the field of alternative dispute resolution (ADR) to analyze conflict and its transformation from a relational perspective. It surveys developments in twentieth‐century philosophy that support the ongoing quest to explore the self in ADR from a relational perspective. It then shows how the concept of dialogue provides a framework for understanding conflict transformation from a relational perspective, by exploring the relational foundations of dialogue. It also draws a connection between the growing use of mindfulness practices in conflict settings and the practice of dialogue, suggesting that Buddhist philosophy and practices can help cultivate relational awareness and dialogue. The article therefore suggests that incorporating dialogue and exploring its relational characteristics can assist ADR scholars and practitioners to develop further practices that can promote collaboration by shifting disputants from adversarial and fragmented orientations to more relational mindsets.
The aim of this article is to explore the cross fertilization between the emerging fields of alternative dispute resolution (ADR) and leadership. The first section explores similarities in themes and characteristics of both disciplines that are influenced by the zeitgeist. The second section argues that the parallels between the disciplines challenge and call for further exploration of the conflict specialist's role. The third section offers a reading into skills emphasized in leadership scholarship not commonly stressed in ADR trainings, examining how conflict specialists can ameliorate their practice by incorporating a leadership mind-set and additional relevant skills into their work.The underlying nature of the problem we face lies in our own selfidentity-how we view who we are as a field and what it is that we have to offer to people. We are victims of our own overly narrow view of ourselves and what it is we bring to conflict.
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