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can quite fulfill needs, so will make own religion". She also was strongly influenced by her mother, who in Norway had been involved in peace parades and was a social worker for girls who worked in
Norwegian factories. Elise shared her mother's nostalgia for Norway, and always thought of her homeland as a "safe place" until her last year of college when the Nazis invaded it. It was then that she embraced pacifism, and began attending Quaker meetings that she had been introduced to by college friends. She decided that if "safe places" were to exist in the world, she would have to work for them, and this was her calling as a Friend.
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Quakerism. (See below) From her own experience as a mother, as well as the knowledge she acquired through research, Boulding developed an ideology that places importance on the influence children have on the greater society. She believed that children would be co-creators of a reformed visionary future if adults would accept their influence. Boulding believed that within the dynamics of a family parents must take their children seriously, listen and converse whole-heartedly, and finally fully accept their ability to influence parents own social imagination
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interdependence makes it necessary to promote openness and flexibility for the sake of coexistence. Peace culture welcomes differences, recognizing them as potential sources of conflict, but also as a starting point for progress. By reviewing the history of conflict, Boulding noticed that two groups in society were underrepresented who could address this new perspective on peace, especially beginning on the micro level of the family unit.
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260:. Her holistic, multidimensional approach to peace research sets her apart as an important scholar and activist in multiple fields. Her written works span several decades and range from discussion of family as a foundation for peace, to Quaker spirituality, to reinventing the international "global culture". Particularly of note is her emphasis on women and family in the peace process. Boulding was inducted into the
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to the facts, no need for imaginative thinking." We are taught in school that imagination and intuition are virtues of the daydreamer, not the true student. To the contrary, Boulding states we need to harness both intuition and imagination to solve world crises. Ultimately this book encourages us to become both teachers and problem solvers and includes exercises to lead the way.
402:, and also introduced peace studies to public schools. Out of these experiences, Elise focused on the networking of international religious and/or peace organizations and education. She wrote several pamphlets on the Quaker educational philosophy. The Religious Society of Friends does not separate the spiritual and secular worlds, and see God as being present in all people.
431:... We're never going to have respectful and reverential relationships with the planet- and sensible policies about what we put in the air, the soil, the water – if very young children don't begin learning about these things literally in their houses, backyards, streets and schools. We need to have human beings who are oriented that way from their earliest memories.
522:. This writing of hers represents in a most complete sense, her thoughts on families, parenting and the important relationship that exists between the family, God and the individual's Quaker worship. She also emphasizes the importance of the "personhood of children", the acknowledgment of time in solitude, and the need for interactions across age gaps
292:. Elise became strongly convinced by living through the World War II years that violence was not the answer to the world's problems and that if even her peaceful homeland was at risk, violence was truly a systemic world concern. In her youth, she became active in anti-war activities and converted to a historic peace church, the
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level to facilitate solving problems in a peaceful international order. Boulding believed that a civic world order could become a reality, while acknowledging the strife that exists now. "Building a Global Civic
Culture" is geared toward addressing the world's problems and offering ideas for solutions.
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In order to do this, we must learn to think outside of the box. Humans are intuitive, creative animals with cognitive-analytic reasoning abilities. We as human animals can grasp complex wholes from partial sets of facts. Boulding states that for most of us, education has been tied to the maxim "stick
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Boulding felt in order to accomplish peace, one must review the history of conflicts. No two human beings are the same and as a result conflict becomes an integral part of any social order. Struggles and conflicts over politics and religion have always been a part of society but the world's expanding
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church on her own. She developed a relationship with the minister's wife, who served as a spiritual mentor of sorts for the young Elise. In her teens, however, she recalls a longing to know "god" (she often used a lowercase g in referring to God in her personal writings) but felt that "no religion
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To create peace, Boulding believes that we must all become teachers and develop new learning communities. Everyone, old and young, will teach. Age groups will teach each other from their respective generations. How we perceive events unique to our generation shapes the lens through which we each see
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Boulding claimed that families are the "practice ground for making history". Boulding emphasizes family as the environment that grounds individuals for all their future endeavors. As a family sociologist, Boulding believed in the inherent worth of every child. This belief stems from her devotion to
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As communities moved from hunting/gathering to agricultural communities, women's and men's roles further differentiated. Women stayed close to where the crops were planted while men continued to hunt. Men were now away hunting for days while women stayed in the same spot. Men's mobility allowed them
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Women and children are vital and under appreciated players in the peace process. Boulding felt children "gentle" the human species. By this, she meant that adults respond to children generally with affection and compassion. She argued that it is crucial to long-term societal changes that children be
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Boulding offers "Building a Global Civic
Culture" as a holistic first step towards solving international conflicts. She envisions a "global civic culture" as not simply made of nation states but as a global community of human beings. The book enforces the idea of thinking globally on a microcosmic
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In the nineteenth and twentieth centuries women worked to gain power and move from the dedans to the dehors. Women started to recognize the fictions of male guardianship and many rebelled. Boulding considers the foundation for peace to be empowering women to deconstruct a history of patriarchy and
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A major theoretical focus for
Boulding was the idea of peace as a daily process. She challenged the idea of peace as a dull, static process and advocated for a concept she termed "peaceableness." Her work emphasized "personal and interpersonal promotion of peace." This peace theory involved shaping
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Boulding's Quaker faith played a vital role in her focus and development as a sociologist and peace activist. She found the
Religious Society of Friends in young adulthood, but did not have a particularly religious upbringing. Though there was a church near her childhood home that had services in
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The
Bouldings raised five children, with Elise serving as both homemaker and activist. Her writing on the foundations of peace would reflect her valuation of women, children and family in the peace process. She believed the family unit, and especially the role of women within that unit, was crucial
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times to the present. She attempted to understand what she described as women's "underlife" and men's "overlife" in social roles. Boulding likened modern women's roles to that of inmates: the household imprisons them and expects them to be "on call" at all times to provide for their husbands and
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communities female-male relationships were egalitarian. Men's work was dedicated to hunting, providing about 20% of the food. Women, on the other hand, provided the other 80% of the food through gathering and capturing small game near their campsites; they were also what
Boulding calls the
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Soon after becoming a Quaker, Elise met her husband
Kenneth, who was also a Friend. He was an accomplished academic economist, international peace researcher, and poet when the couple met, and Elise names him as her strongest influence throughout her life. Together they moved to various
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Elise viewed listening as the key to advancing world peace and nonviolence. She published numerous works and gave frequent talks on this and related subjects. It is what she strove for in the many
Friends' organizations and newsletters she contributed to or developed, among them the
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involved. She felt that from the youngest of ages children should be socialized to approach conflicts and problems critically and non-confrontationally. Women, being mothers, have a great influence in setting the foundation for this peace culture by teaching their children.
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to acquire a body of knowledge about distant places and people which women lacked. As men began to trade with other communities, women's work was further devalued: men were able to supply their produce to other villages and gain otherwise unavailable goods in return.
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We must look towards societies that set a high value on nonaggression and noncompetitive ness, and therefore handle conflicts by nonviolent means. We can see how child rearing patterns produce nurturing adult
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Norwegian all her life. Despite the lack of structured religion in her youth, she claims she felt the presence of God as a young child, and when she was 9 years old she began attending a local
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Trading led to urbanization: men moved to jobs in cities, while women stayed at home with the family. This created a differentiation between women's and men's spaces: women's space was private (
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359:, awarded Elise Boulding the Courage of Conscience award for her lifelong commitment and contributions to peace and justice, envisioning the Peaceable Kingdom as a shared reality.
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furthered male domination through discoveries about the nature of man and men's organizations, creating individualism and less concentration of the family.
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universities and colleges where Kenneth taught and began a family. All the while, Elise was involved in different peace organizations, such as the
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Boulding suggests that networking and partnerships built between men, women and children are what will cultivate the peace culture.
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children. Women are, in a sense, stripped of their identity, autonomy and privacy and considered "under" their family and husbands.
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later events. We need to know what the world looks like to young and old alike. Boulding believes all will be teachers.
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and reshaping understandings and behaviors to adapt to a constantly changing world and sustain well-being for all.
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program there. She is credited with greatly advancing the academic study of peace through her work at Dartmouth.
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Boulding has a collection of writings, but none represent her views on the importance of family quite as well as
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Boulding held many leadership positions in peace- and social justice-related groups, from chairing the
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Interview with Elise Boulding (age 82), with a bad cough, Interviewed by Julian Portilla in 2003
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devaluation and reconstruct truly equality, appreciating certain differences between the sexes.
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One Small Plot of Heaven: Reflections on Family Life by a Quaker Sociologist
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One Small Plot of Heaven: Reflections on Family Life by a Quaker Sociologist
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University of Michigan College of Literature, Science, and the Arts alumni
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economist who would collaborate extensively with Elise on her peace work.
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National Peace Academy biography dated August 2008, by Mary Lee Morrison.
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Building a Global Civic Culture: Education for an Interdependent World
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However, this needs not always be the case, Boulding asserts. In
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Norwegian-American sociologist of peace studies (1920–2010)
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Concentrating on Essence: An Interview with Elise Boulding
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Women's International League for Peace and Freedom people
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The Underside of History: A View of Women through Time
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The Underside of History: A View of Women through Time
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The Peace Abbey Courage of Conscience Recipients List
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49:. Unsourced material may be challenged and removed.
661:. University of Colorado Libraries. Archived from
400:Women's International League for Peace and Freedom
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324:after Elise completed her PhD in sociology at the
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308:to the global peace movement. After working at
631:"Colorado Women's Hall of Fame, Elise Boulding"
602:(Syracuse, NY: Syracuse University Press, 2000)
606:Into Full Flower: Making Peace Cultures Happen
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600:Cultures of Peace: The Hidden Side of History
436:Women's role in history and the peace process
718:Elise Boulding: A Life in the Cause of Peace
590:(New York, NY: Teachers College Press, 1988)
656:"Guide to the Elise M. Boulding Collection"
596:(Philadelphia, PA: Pendle Hill Press, 1989)
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754:Guide to the Elise M. Boulding Collection
109:Learn how and when to remove this message
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341:International Peace Research Association
2021:Frances Xavier Cabrini (Mother Cabrini)
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510:The role of family in the peace process
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749:Elise Boulding in Brief
558:List of peace activists
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357:Sherborn, Massachusetts
2066:Patricia Barela Rivera
2046:Katharine Stegner Odum
2036:Zipporah Parks Hammond
2011:Theodosia Grace Ammons
1970:Elizabeth Piper Ensley
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838:Lena Lovato Archuleta
564:Selected publications
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1960:Alida Cornelia Avery
1850:Sandra I. Rothenberg
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1218:Rachel Bassette Noel
1121:Hendrika B. Cantwell
1077:Cleo Parker Robinson
741:, by Alan AtKisson.
716:Morrison, Mary-Lee.
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668:on 2011-05-21
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60: –
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54:Find sources:
48:
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38:
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32:This article
30:
26:
21:
20:
2177:Carolyn Love
2172:Mary Krugman
2162:Elsa Holguín
2142:Dusti Gurule
2122:Fran Coleman
1717:Ding-Wen Hsu
1707:Laura Gilpin
1577:Rhea Woltman
1567:Anna Petteys
1516:Vivien Spitz
1481:Marion Downs
1476:Judy Collins
1440:Carol Mutter
1369:Gudy Gaskill
1318:Joy S. Burns
1259:Juana Bordas
1182:
873:Justina Ford
742:
725:
717:
699:
681:
670:. Retrieved
663:the original
650:
639:. Retrieved
635:the original
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286:World War II
271:
214:
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170:(2010-06-24)
168:24 June 2010
105:
96:
86:
79:
72:
65:
53:
41:Please help
36:verification
33:
2216:2010 deaths
2211:1920 births
2056:Lydia Prado
2016:Libby Bortz
1995:Gale Norton
1891:Susan Helms
1855:Shari Shink
1572:Eliza Routt
1542:Evie Dennis
1379:Mary Miller
1323:Josie Heath
1264:Swanee Hunt
1062:Clara Brown
1036:Oleta Crain
953:Jean Yancey
908:Mary Rippon
888:Dottie Lamm
853:Molly Brown
724:Obituary -
496:Renaissance
489:hermitesses
481:monasticism
446:Paleolithic
254:sociologist
208:(5th child)
197:Sociologist
153:6 July 1920
2205:Categories
2031:Ruth Denny
1845:Lydia Peña
1804:Anne Evans
1788:Diana Wall
1496:Jean Jones
1384:Sue Miller
1313:Polly Baca
1254:Ceal Barry
1162:Wilma Webb
898:Golda Meir
711:References
672:2010-12-14
641:2019-12-01
530:behaviors.
391:Protestant
194:Occupation
149:1920-07-06
69:newspapers
903:Owl Woman
485:beguinage
381:from the
375:Norwegian
268:Biography
264:in 1996.
1562:Lily Nie
689:Archived
552:See also
477:celibacy
351:and the
347:through
288:and the
202:Children
159:, Norway
99:May 2017
858:Chipeta
756:at the
608:, with
302:English
83:scholar
470:dehors
466:dedans
349:UNESCO
278:Norway
251:Quaker
178:, U.S.
85:
78:
71:
64:
56:
1933:2020s
1604:2010s
1296:2000s
1099:1990s
821:1980s
666:(PDF)
659:(PDF)
617:Notes
383:Bible
379:Jesus
90:JSTOR
76:books
2100:2024
2004:2022
1943:2020
1874:2018
1828:2016
1797:2015
1736:2014
1675:2012
1614:2010
1525:2008
1464:2006
1403:2004
1352:2002
1306:2000
1237:1997
1171:1996
1140:1991
1109:1990
1055:1989
1024:1988
993:1987
962:1986
831:1985
703:1992
498:and
494:The
363:Work
274:Oslo
165:Died
157:Oslo
143:Born
62:news
483:),
45:by
2207::
276:,
230:oʊ
801:e
794:t
787:v
675:.
644:.
479:(
245:/
242:ŋ
239:ɪ
236:d
233:l
227:b
224:ˈ
221:/
217:(
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147:(
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106:(
101:)
97:(
87:·
80:·
73:·
66:·
39:.
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
