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The Moral Imagination: The Art and Soul of Building Peace
John Paul Lederach's work in the field of conciliation and mediation is internationally recognized. As founding Director of the Conflict Transformation Program and Institute of Peacebuilding at Eastern Mennonite University, he has provided consultation and direct mediation in a range of situations from the Miskito/Sandinista conflict in Nicaragua to Somalia, Northern Ireland, the Basque Country, and the Philippines. His influential 1997 book Building Peace has become a classic in the discipline. This new book represents his thinking and learning over the past several years. He explores the evolution of his understanding of peacebuilding by reflecting on his own experiences in the field. Peacebuilding, in his view, is both a learned skill and an art. Finding this art, he says, requires a worldview shift. Conflict professionals must envision their work as a creative act - an exercise of what Lederach terms the "moral imagination."
214 pages, Kindle Edition
First published January 20, 2004
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About the author
John Paul Lederach
42 books69 followersDr. John Paul Lederach is internationally recognized for his groundbreaking work in the fields of peacebuilding and conflict transformation. He is widely known for the development of culturally based approaches to conflict transformation; the design and implementation of integrative, strategic approaches to peacebuilding; and for carving a robust integration of the arts and social change. Over the course of his career, Lederach has garnered extensive experience working with non-governmental organizations, community-based initiatives impacted by cycles of violence, and national peace process design. He has worked extensively as a practitioner in conciliation processes in Latin America, Africa, and Southeast and Central Asia.
Lederach is the author or editor of 30 books and manuals (translated into a dozen languages), and numerous academic articles and monographs on peace education, conflict transformation, international peacebuilding, and conciliation training. He has developed training materials and manuals available in Spanish on peace education, conflict transformation, and mediation, now used widely throughout Latin America.
Lederach received his bachelor’s degree in history and peace studies from Bethel College and his doctorate of philosophy degree in sociology, with a concentration on social conflict, from the University of Colorado. He currently serves as Senior Fellow for Humanity United and Professor Emeritus of International Peacebuilding at the Joan B. Kroc Institute of International Peace Studies at the University of Notre Dame.
Lederach is the author or editor of 30 books and manuals (translated into a dozen languages), and numerous academic articles and monographs on peace education, conflict transformation, international peacebuilding, and conciliation training. He has developed training materials and manuals available in Spanish on peace education, conflict transformation, and mediation, now used widely throughout Latin America.
Lederach received his bachelor’s degree in history and peace studies from Bethel College and his doctorate of philosophy degree in sociology, with a concentration on social conflict, from the University of Colorado. He currently serves as Senior Fellow for Humanity United and Professor Emeritus of International Peacebuilding at the Joan B. Kroc Institute of International Peace Studies at the University of Notre Dame.
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August 31, 2016
A friend here suggested I read this and I’d just recently read The Sociological Imagination and still didn’t make the connection. It is funny how obvious things need to be before I see them, sometimes.
There was a lot of this that I really liked, but also some things I found very problematic (that isn’t the right word or anything like the word I want – but I can’t think of the right word at the moment – we will get there).
Start positive. I really liked that this played with some ideas from what I often refer to as behavioural economics – ideas about tipping points and ways to act as change agents in society. I also liked that he spoke of the ‘gift of pessimism’ – Although I like Gramsci on this too: ‘I’m a pessimist because of intelligence, but an optimist because of will’.
I also liked that he referred to Lakoff and Johnson’s Metaphors We Live By – but would have liked more on this – and that he drew pictures while listening to people that sought to show the relationships between them, relationships that displayed the problem (which is going to make what I have to say about not liking this book seem, perhaps, a bit odd). And I also quite liked that he talked about being creative as being the best way to solve problems. You know, we think being rational is the best way – and while it really annoys me that we too often draw a thick line between being logical and being creative, it is also clear that you can’t solve intractable problems unless you do act differently – so, creativity is mandatory, rather than optional.
The things I didn’t like relate to what Bourdieu calls ‘symbolic violence’. I’ve looked through the book and at no time does he talk about ‘power’ in a way that helps shed light on power as symbolic violence. He talks about people having power to change things, that this power is often not related to military or governmental power, but comes in unexpected places – and this is all good, but if we don’t understand the nature of power in society, I fear change is virtually impossible. To explain my concern here I want to quote a big chunk of one of my favourite bits of this book, his discussion of The Pied Piper.
“The moral of the story seemed clear: When you give a promise, you had best keep your word.
“Four decades later, when I read the story again, this was not the moral that caught my attention. What I saw was the power of a flutist to move a town, address an evil, and bring the powerful to accountability. Without any visible power or even prestige, much less a violent weapon, a flutist transformed a whole community. I was struck with the nonviolent power of music and the creative act. The moral of the story now seemed to be: Watch out for the flutist and his creative music for, like the invisible wind, they touch and move all that they encounter in their path.” p. 152
Like I said, one of my favourite bits of the book – however, while I really like this idea, I think it covers over the idea of symbolic violence in ways that I felt were pretty typical of the rest of the book too. So, what do I mean by symbolic violence? Well, it is the way society keeps people in power without needing to impose that power using real violence. That is, it is the way people are made to be convinced of the ‘rightness’ of the current situation, even when that current situation is badly against their own interests.
My favourite current example of this is the way grammar and English spelling is used to keep people in their place. It is the ‘there, their and they’re’ problem. It is so easy to humiliate people who misuse these homophones. And yet, I doubt anyone has ever been confused by the meaning of a sentence because one of these was misused. The sentence, ‘I am eating there cake’ is perfectly clear in its intended meaning – but the unintended use of the wrong ‘their’ displays a relation to grammar that socially locates (and disgraces) the writer. Here both the reader and the writer (when they are informed of they’re mistake – see, you still knew what I intended, despite also noticing the usage problem) diminish the standing of the person who has made the error. Symbolic violence here relates to our ability to follow the often arcane rules of usage of the language – and these rules are arcane because of the social effects they produce, rather than the lie that is they ‘make language easier to follow’ or ‘help avoid misunderstanding’. Here it is power relations that are being enacted and one person is being put in their place. A place that becomes embodied in them, a shame that silences – so much so that they believe themselves to be unworthy of being allowed to speak, or rather, certainly not to ‘write’.
This is violence that is enacted against us in ways that ends up being done with our own complicacy. And yet, often if we are to overcome grossly unfair social situations then finding ways to overcome these embodied habits and reactions of shame are primary tasks and not things that can be taken for granted as immediate gifts of the piper.
But how do we do this? And there is my problem. I think a lot of what is suggested in this book is really worthwhile – you know, start small, map relationships, be creative, notice the grey and not just the black and white – yes, all that. But what I feel is missing is a notion of understanding how symbolic violence encourages those most disadvantaged by a system to be its strongest supporters – just think of those most upset about Obama Care.
Oh, which reminds me of the other thing about this book I immediately didn’t like. It starts by talking about 9/11. I’d have really preferred it to not start with that. My problem here is that not nearly enough was said about 9/11 being an act of ‘blow back’, that too many people in the West see this as the greatest tragedy in the history of the world, when destroying the Middle East in retaliation and vengeance afterward ranks closer to the definition of ‘greatest tragedy’. Like I said, there is too little focus here on power, just as it is never quite clear what ‘peace’ means. Unless I missed it, it was never defined. And I do think that is a problem.
And now, look... Almost all of this is complaints – and that isn’t really what I wanted to do. There are good ideas here and it is worth the quick read that it is – but retain your gift of pessimism while reading it.
There was a lot of this that I really liked, but also some things I found very problematic (that isn’t the right word or anything like the word I want – but I can’t think of the right word at the moment – we will get there).
Start positive. I really liked that this played with some ideas from what I often refer to as behavioural economics – ideas about tipping points and ways to act as change agents in society. I also liked that he spoke of the ‘gift of pessimism’ – Although I like Gramsci on this too: ‘I’m a pessimist because of intelligence, but an optimist because of will’.
I also liked that he referred to Lakoff and Johnson’s Metaphors We Live By – but would have liked more on this – and that he drew pictures while listening to people that sought to show the relationships between them, relationships that displayed the problem (which is going to make what I have to say about not liking this book seem, perhaps, a bit odd). And I also quite liked that he talked about being creative as being the best way to solve problems. You know, we think being rational is the best way – and while it really annoys me that we too often draw a thick line between being logical and being creative, it is also clear that you can’t solve intractable problems unless you do act differently – so, creativity is mandatory, rather than optional.
The things I didn’t like relate to what Bourdieu calls ‘symbolic violence’. I’ve looked through the book and at no time does he talk about ‘power’ in a way that helps shed light on power as symbolic violence. He talks about people having power to change things, that this power is often not related to military or governmental power, but comes in unexpected places – and this is all good, but if we don’t understand the nature of power in society, I fear change is virtually impossible. To explain my concern here I want to quote a big chunk of one of my favourite bits of this book, his discussion of The Pied Piper.
“The moral of the story seemed clear: When you give a promise, you had best keep your word.
“Four decades later, when I read the story again, this was not the moral that caught my attention. What I saw was the power of a flutist to move a town, address an evil, and bring the powerful to accountability. Without any visible power or even prestige, much less a violent weapon, a flutist transformed a whole community. I was struck with the nonviolent power of music and the creative act. The moral of the story now seemed to be: Watch out for the flutist and his creative music for, like the invisible wind, they touch and move all that they encounter in their path.” p. 152
Like I said, one of my favourite bits of the book – however, while I really like this idea, I think it covers over the idea of symbolic violence in ways that I felt were pretty typical of the rest of the book too. So, what do I mean by symbolic violence? Well, it is the way society keeps people in power without needing to impose that power using real violence. That is, it is the way people are made to be convinced of the ‘rightness’ of the current situation, even when that current situation is badly against their own interests.
My favourite current example of this is the way grammar and English spelling is used to keep people in their place. It is the ‘there, their and they’re’ problem. It is so easy to humiliate people who misuse these homophones. And yet, I doubt anyone has ever been confused by the meaning of a sentence because one of these was misused. The sentence, ‘I am eating there cake’ is perfectly clear in its intended meaning – but the unintended use of the wrong ‘their’ displays a relation to grammar that socially locates (and disgraces) the writer. Here both the reader and the writer (when they are informed of they’re mistake – see, you still knew what I intended, despite also noticing the usage problem) diminish the standing of the person who has made the error. Symbolic violence here relates to our ability to follow the often arcane rules of usage of the language – and these rules are arcane because of the social effects they produce, rather than the lie that is they ‘make language easier to follow’ or ‘help avoid misunderstanding’. Here it is power relations that are being enacted and one person is being put in their place. A place that becomes embodied in them, a shame that silences – so much so that they believe themselves to be unworthy of being allowed to speak, or rather, certainly not to ‘write’.
This is violence that is enacted against us in ways that ends up being done with our own complicacy. And yet, often if we are to overcome grossly unfair social situations then finding ways to overcome these embodied habits and reactions of shame are primary tasks and not things that can be taken for granted as immediate gifts of the piper.
But how do we do this? And there is my problem. I think a lot of what is suggested in this book is really worthwhile – you know, start small, map relationships, be creative, notice the grey and not just the black and white – yes, all that. But what I feel is missing is a notion of understanding how symbolic violence encourages those most disadvantaged by a system to be its strongest supporters – just think of those most upset about Obama Care.
Oh, which reminds me of the other thing about this book I immediately didn’t like. It starts by talking about 9/11. I’d have really preferred it to not start with that. My problem here is that not nearly enough was said about 9/11 being an act of ‘blow back’, that too many people in the West see this as the greatest tragedy in the history of the world, when destroying the Middle East in retaliation and vengeance afterward ranks closer to the definition of ‘greatest tragedy’. Like I said, there is too little focus here on power, just as it is never quite clear what ‘peace’ means. Unless I missed it, it was never defined. And I do think that is a problem.
And now, look... Almost all of this is complaints – and that isn’t really what I wanted to do. There are good ideas here and it is worth the quick read that it is – but retain your gift of pessimism while reading it.
August 8, 2021
Really insightful book, not only in the peace building world but also for conflict in daily life.
November 9, 2024
fuck this stupid fucking book
August 6, 2024
Possibly the best book I’ve ever read on the topic of Peacebuilding and conflict transformation. JPL is poetic, prophetic, humble and grounded in real experience. A must read!
January 3, 2025
I found this to be very in touch probably because of how compelling I found the argument that peacebuilding is an art and not a technique. I appreciate that this was not prescriptive or formulaic in the way many other works on conflict resolution can be
November 17, 2020
Very interesting book for a current or future peace practitioner. It asks tough questions and force you to think in new imaginative and creative ways to solve complex issues. It also leaves time for self-reflection
August 15, 2023
This was a bit different than I expected...but engaging and thought-provoking. It is definitely aimed more at peacebuilding in areas of conflict and not at building peace in a small setting like an office or family. But still, I found things that were helpful and caused me to think.
I especially liked the case studies and experiences shared.
4 main case studies:
1. Ghana: Conflict was occurring between Christian and Muslim groups. Nearby countries were at conflict. Major conflict was happening between the Dagombas and Konkombas. The Dagombas have powerful chiefs and negotiated with European slave traders. Konkombas were more dispersed, non-chiefly, and less powerful. They were often sold to the slave traders.Konkombas mostly converted to Christianity while Dagombas were Muslim. The division has lasted a long time. In 1995, a dispute over land claimed by both groups led to violence. Peacebuilders were sent to try to avoid civil war. When the two groups met, the Dagomba chief began to denigrate the Konkombas. He said, among other things, "They are just boys born yesterday." The Konkomba spokesman stood. He said, "You are perfectly right, Father, we do not have a chief. we have not had one for years. You will not even recognize the man we have chosen to be our chief. And this has been our problem. The reason we react, the reason we go on rampages and fights resulting in all these killings and destruction arises from this fact. We do not have what you have....I beg you, listen to my words, Father. I am calling you Father because we do not wish to disrespect you. You are a great chief. But what is left to us? Do we have no other means but this violence to receive in return the one thing we seek, to be respected and to establish our own chief who could indeed speak with ou, rather than having a young boy do it on our behalf?" The chief was deeply affected by his respect, deference, and attitude. There was an attitude of acceptance and humility. While not all problems were solved in that moment, there was a definite shift.
2. Wajir: A group of women worked with their town, the government, their sons, husbands, fathers and brothers to make the marketplace safe. They created jobs for the young men. They set up rules about market place behavior. While problems still exist, they prevented a war and helped create a safer marketplace.
3. Colombia: Guerillas were fighting the government soldiers. A man Josue gave a powerful speech. After the speech, campesino leaders met and created a set of key principles to guide their action including that they would die before they would kill and that they would do things publicly and loudly, never in secret. They would have no enemies. They would work together and build strength.
4. Tajikistan: A professor had been given the responsibility of approaching a warlord to negotiate. This was difficult as this warlord was a criminal and had killed one of the professor's close friends. When he arrived, it was time for prayers so the professor prayed with the commander. He was asked what he taught and found that they both have an interest in philosophy and Sufism. They spoke for 2 1/2 hours. The professor kept visiting him, discussing philosophy and poetry. Overtime, he slowly brought up the idea of ending the war. The commander asked if the professor could guarantee his safety if he put down his weapons. he couldn't. But he said, "I can guarantee this. I will go with you, side by side. And if you die, I will die." The commander agreed to meet with the government, the war ended. While things aren't easy in Tajikistan, both are still alive and well and there is much less conflict.
Moral imagination is rooted in the real world but can lead to ideas that don't yet exist.
We need to recognize how important relationships are and FIND key relationships that can influence the future. We need to be curious while still careful. We need to be creative. we need to be willing to take risks.
There's a whole chapter on spider webs and how that relates to conflict resolution...we must observe patterns, recognize relationships, be patient, be still, don't rush.
There is a chapter on art and music and poetry and the power of art to alter the course of peacebuilding initiatives. I especially benefitted from the chapter on time. In the western world, the past is past and has limited impact on our daily choices. But for many cultures, time is viewed differently and the past is present for them. The past is an intricate part of their story. Ignoring the past absolutely can't be done if you want to have any real impact on the future.
Quote from John Brewer about the conflict in Northern Ireland: "In our context of thirty plus years of the Troubles, violence, fear and division are known. Peace is the mystery! People are frightened of peace. It is simultaneously exciting and fearful. This is mystery. Peace asks a lot of you. Peace asks you to share memory. It asks you to share space, territory, specific concrete places. And all this you are asked to do with and in the presence of your enemy. Peace is Mystery. It is walking into the unknown." (page 165)
"People find innovative responses to impossible situations not because they are well-trained professionals or particularly gifted. Innovative responses arise because this is their context, their place. The essence of the response is not found so much in what they do but in who they are and how they see themselves in relationship with others. They speak with their lives." (page 165)
Those who listen best to others are those who have found a way to be in touch with their own voices. (page 165)
Honestly, I would like to read and reread the chapter "On Vocation" because it is powerful. I am not a voicewalker but I would like to become one.
Our grandchildren's destinies and the destinies of our enemy's grandchildren are one.
We must be inquisitive and explore the complexity of relationships that face communities.
We must engage with those we least understand and most fear.
Ending: "Reach out to those you fear. Touch the heart of complexity. Imagine beyond what is seen. Risk vulnerability one step at a time."
I especially liked the case studies and experiences shared.
4 main case studies:
1. Ghana: Conflict was occurring between Christian and Muslim groups. Nearby countries were at conflict. Major conflict was happening between the Dagombas and Konkombas. The Dagombas have powerful chiefs and negotiated with European slave traders. Konkombas were more dispersed, non-chiefly, and less powerful. They were often sold to the slave traders.Konkombas mostly converted to Christianity while Dagombas were Muslim. The division has lasted a long time. In 1995, a dispute over land claimed by both groups led to violence. Peacebuilders were sent to try to avoid civil war. When the two groups met, the Dagomba chief began to denigrate the Konkombas. He said, among other things, "They are just boys born yesterday." The Konkomba spokesman stood. He said, "You are perfectly right, Father, we do not have a chief. we have not had one for years. You will not even recognize the man we have chosen to be our chief. And this has been our problem. The reason we react, the reason we go on rampages and fights resulting in all these killings and destruction arises from this fact. We do not have what you have....I beg you, listen to my words, Father. I am calling you Father because we do not wish to disrespect you. You are a great chief. But what is left to us? Do we have no other means but this violence to receive in return the one thing we seek, to be respected and to establish our own chief who could indeed speak with ou, rather than having a young boy do it on our behalf?" The chief was deeply affected by his respect, deference, and attitude. There was an attitude of acceptance and humility. While not all problems were solved in that moment, there was a definite shift.
2. Wajir: A group of women worked with their town, the government, their sons, husbands, fathers and brothers to make the marketplace safe. They created jobs for the young men. They set up rules about market place behavior. While problems still exist, they prevented a war and helped create a safer marketplace.
3. Colombia: Guerillas were fighting the government soldiers. A man Josue gave a powerful speech. After the speech, campesino leaders met and created a set of key principles to guide their action including that they would die before they would kill and that they would do things publicly and loudly, never in secret. They would have no enemies. They would work together and build strength.
4. Tajikistan: A professor had been given the responsibility of approaching a warlord to negotiate. This was difficult as this warlord was a criminal and had killed one of the professor's close friends. When he arrived, it was time for prayers so the professor prayed with the commander. He was asked what he taught and found that they both have an interest in philosophy and Sufism. They spoke for 2 1/2 hours. The professor kept visiting him, discussing philosophy and poetry. Overtime, he slowly brought up the idea of ending the war. The commander asked if the professor could guarantee his safety if he put down his weapons. he couldn't. But he said, "I can guarantee this. I will go with you, side by side. And if you die, I will die." The commander agreed to meet with the government, the war ended. While things aren't easy in Tajikistan, both are still alive and well and there is much less conflict.
Moral imagination is rooted in the real world but can lead to ideas that don't yet exist.
We need to recognize how important relationships are and FIND key relationships that can influence the future. We need to be curious while still careful. We need to be creative. we need to be willing to take risks.
There's a whole chapter on spider webs and how that relates to conflict resolution...we must observe patterns, recognize relationships, be patient, be still, don't rush.
There is a chapter on art and music and poetry and the power of art to alter the course of peacebuilding initiatives. I especially benefitted from the chapter on time. In the western world, the past is past and has limited impact on our daily choices. But for many cultures, time is viewed differently and the past is present for them. The past is an intricate part of their story. Ignoring the past absolutely can't be done if you want to have any real impact on the future.
Quote from John Brewer about the conflict in Northern Ireland: "In our context of thirty plus years of the Troubles, violence, fear and division are known. Peace is the mystery! People are frightened of peace. It is simultaneously exciting and fearful. This is mystery. Peace asks a lot of you. Peace asks you to share memory. It asks you to share space, territory, specific concrete places. And all this you are asked to do with and in the presence of your enemy. Peace is Mystery. It is walking into the unknown." (page 165)
"People find innovative responses to impossible situations not because they are well-trained professionals or particularly gifted. Innovative responses arise because this is their context, their place. The essence of the response is not found so much in what they do but in who they are and how they see themselves in relationship with others. They speak with their lives." (page 165)
Those who listen best to others are those who have found a way to be in touch with their own voices. (page 165)
Honestly, I would like to read and reread the chapter "On Vocation" because it is powerful. I am not a voicewalker but I would like to become one.
Our grandchildren's destinies and the destinies of our enemy's grandchildren are one.
We must be inquisitive and explore the complexity of relationships that face communities.
We must engage with those we least understand and most fear.
Ending: "Reach out to those you fear. Touch the heart of complexity. Imagine beyond what is seen. Risk vulnerability one step at a time."
September 9, 2022
Lederach describes ‘Moral Imagination’ in terms of three parameters: an Awakening – the capacity to see things at a deeper level and beyond what initially meets the eye; a kind of Aesthetic Creativity which surpasses logic; and Transcendence, the refusal to be bound by the existing views of perceived reality. Having read the book, I would define Moral Imagination as: the application of God-given creativity, planned or accidental, so as to achieve a unique and valuable amelioration of a complex human problem. I say God-given, because its source is genuinely inspirational. Sometimes it is accidental – what Lederach refers to as serendipity. It is unique because every human situation is different. And it is rarely a ‘solution’ because complex human problems are almost never solved in one go.
Lederach says that there are four disciplines which are necessary for peacebuilding. These are relationship, paradoxical curiosity, creativity and risk. In peacebuilding it is essential to be able to visualise the complex web of relationships which make up any particular human society, because it is the dynamics of those relationships which can lead to conflicts. Paradoxical curiosity approaches social realities with a respect for complexity, a refusal resort to dualistic truths (e.g. good vs evil). Risk is the ability to step into the unknown without a guarantee of success or even safety.
Time is an important parameter in peacebuilding. Humanity has developed the capability of developing mechanisms and agreements for stopping violent conflict, but we have little capacity for building and sustaining a stable, peaceful society in an unstable environment. What is required for the latter task is the creation of a flexible, effective platform, which houses dynamic processes and patience.
An effective peacebuilder exhibits constructive pessimism in order to be aware of distrust in society, because distrust can be glossed over ignored, and violence will resume.
Lederach tells us that creativity in peacebuilding is more of an art than a technique. In this sense it is akin to writing haiku.
In terms of relationships, the peacebuilder must learn to think of them as a dynamic web which exists in all sorts of social spaces and which include unexpected interdependencies. Thoughtful, unhurried observation of this human web is essential.
Critical mass is not an effective test of numbers of people required to make a change successful, because the critical mass can override a vocal minority, and distrust is renewed. It is better to have a ‘yeast strategy’ in which small numbers of effective and trusted communicators become distributed throughout the society.
In modern, Western society we tend to think of time in the order of past, present, future. But in many societies, the past can lie ahead in the sense that the recent past, including the legacies of those recently deceased, can not only affect our futures, but our sense of who we are as a people and individuals. It is counterproductive in these societies to adopt a ‘forget the past’ solution. The past must be included in the future.
Finally, Lederach says that finding voice is an essential act in peacebuilding. Neglected members of society must also find their voices, and the peacebuilder him/herself must find their own, authentic voice, shaped by a sense of vulnerability and an appetite for risk.
Judging by the attitudes of many philanthropists, who view peacebuilding as a low return investment and one where achievements are difficult to measure, much of Lederach’s peacebuilding is not understood. What he is saying is that Moral Imagination Peacebuilding is the only way to achieve lasting peace in conflict-affected regions. Military solutions, mediated deals and other top-down solutions will ultimately unravel because they fail to address the underlying causes of the conflict. MIP takes time, patience, commitment and money, but the ultimate costs of continuing conflict are far greater.
This book should be read by every president, prime minister and secretary of state. And by those of us who wish for a more peaceful world.
Lederach says that there are four disciplines which are necessary for peacebuilding. These are relationship, paradoxical curiosity, creativity and risk. In peacebuilding it is essential to be able to visualise the complex web of relationships which make up any particular human society, because it is the dynamics of those relationships which can lead to conflicts. Paradoxical curiosity approaches social realities with a respect for complexity, a refusal resort to dualistic truths (e.g. good vs evil). Risk is the ability to step into the unknown without a guarantee of success or even safety.
Time is an important parameter in peacebuilding. Humanity has developed the capability of developing mechanisms and agreements for stopping violent conflict, but we have little capacity for building and sustaining a stable, peaceful society in an unstable environment. What is required for the latter task is the creation of a flexible, effective platform, which houses dynamic processes and patience.
An effective peacebuilder exhibits constructive pessimism in order to be aware of distrust in society, because distrust can be glossed over ignored, and violence will resume.
Lederach tells us that creativity in peacebuilding is more of an art than a technique. In this sense it is akin to writing haiku.
In terms of relationships, the peacebuilder must learn to think of them as a dynamic web which exists in all sorts of social spaces and which include unexpected interdependencies. Thoughtful, unhurried observation of this human web is essential.
Critical mass is not an effective test of numbers of people required to make a change successful, because the critical mass can override a vocal minority, and distrust is renewed. It is better to have a ‘yeast strategy’ in which small numbers of effective and trusted communicators become distributed throughout the society.
In modern, Western society we tend to think of time in the order of past, present, future. But in many societies, the past can lie ahead in the sense that the recent past, including the legacies of those recently deceased, can not only affect our futures, but our sense of who we are as a people and individuals. It is counterproductive in these societies to adopt a ‘forget the past’ solution. The past must be included in the future.
Finally, Lederach says that finding voice is an essential act in peacebuilding. Neglected members of society must also find their voices, and the peacebuilder him/herself must find their own, authentic voice, shaped by a sense of vulnerability and an appetite for risk.
Judging by the attitudes of many philanthropists, who view peacebuilding as a low return investment and one where achievements are difficult to measure, much of Lederach’s peacebuilding is not understood. What he is saying is that Moral Imagination Peacebuilding is the only way to achieve lasting peace in conflict-affected regions. Military solutions, mediated deals and other top-down solutions will ultimately unravel because they fail to address the underlying causes of the conflict. MIP takes time, patience, commitment and money, but the ultimate costs of continuing conflict are far greater.
This book should be read by every president, prime minister and secretary of state. And by those of us who wish for a more peaceful world.
March 31, 2021
I would call this a foundational work that must be a required read for all those entering the peacebuilding world. Lederach is not wrong in seeking to push outside the box toward the creative and artistic. He provides countless stories, ideas, examples, and motivations to expand peacebuilding measures while looking at the past, present, and future and how a calm, collective, and appreciative mind can make the biggest and most pertinent changes.
As with any book, I do hold skepticism (though do not get me wrong, I loved the book). Mainly, his book is almost entirely philosophical so that it fights back against the analytical frameworks that trap us in our ways. Lederach rightfully so challenges us to think outside these existing notions, but we cannot ignore them in their entirety. While I do not think this is his intention, I think that an addition to the book or another publication showing the moral imagination in practice and use within modern peacebuilding approaches would address any concerns those and myself might have.
I would recommend this to anyone looking to make a difference. The book is motivation to reshape your existing prejudices or biases of the existing peacebuilding frameworks. It is also an inspiration to apply these lessons to the work you do, whether on behalf of a large international organization or within your own neighborhood.
As with any book, I do hold skepticism (though do not get me wrong, I loved the book). Mainly, his book is almost entirely philosophical so that it fights back against the analytical frameworks that trap us in our ways. Lederach rightfully so challenges us to think outside these existing notions, but we cannot ignore them in their entirety. While I do not think this is his intention, I think that an addition to the book or another publication showing the moral imagination in practice and use within modern peacebuilding approaches would address any concerns those and myself might have.
I would recommend this to anyone looking to make a difference. The book is motivation to reshape your existing prejudices or biases of the existing peacebuilding frameworks. It is also an inspiration to apply these lessons to the work you do, whether on behalf of a large international organization or within your own neighborhood.
July 12, 2021
I can’t believe I’m gonna say this about this Peacebuilding classic, but I found it rather boring.
The various topics are fantastic - creative and atypical. This kind of thinking is crucial to make Peacebuilding more soulful and less bureaucratic. However, I often found the substance of the chapters just bland. The waffling felt more like a need to fill space rather than developing some significant idea. Often I found myself re-reading sections trying to understand what the point was.
Also, the whole ‘pregnancy’ and ‘giving birth’ metaphor was way overdone. After the nth time reading about some pregnant opportunities and ripe processes birthing peace, it just made me cringe.
There’s definitely a lot of potential inspiration in this book, I just found that it takes a lot of unpleasant sifting to get to it.
The various topics are fantastic - creative and atypical. This kind of thinking is crucial to make Peacebuilding more soulful and less bureaucratic. However, I often found the substance of the chapters just bland. The waffling felt more like a need to fill space rather than developing some significant idea. Often I found myself re-reading sections trying to understand what the point was.
Also, the whole ‘pregnancy’ and ‘giving birth’ metaphor was way overdone. After the nth time reading about some pregnant opportunities and ripe processes birthing peace, it just made me cringe.
There’s definitely a lot of potential inspiration in this book, I just found that it takes a lot of unpleasant sifting to get to it.
November 20, 2023
Encouraging read that challenges us to go beyond the 'technical' profession of peacebuilding, to recognizing and fostering more of the relational, serendipitous, imaginative art of healing from chaos and violence. Found the specific case examples, alot from indigenous or peasant or women's efforts from arnd the world, most helpful. Wished for more such examples. Big fan of mennonites (which is the author's personal background), hence blends abit of christian faith-based inspirations when framing some concepts/approaches (doesn't overwhelm the read though, for those aren't faith leaning).
January 13, 2025
Excellent book. Peacemaking requires skill, yet at the heart of it, peacemaking flows from who we are and not simply technique. The book at times is a bit overly conceptual which is typical of Lederach, but what he's getting at is gold for both leadership and peacemaking. And there were chapters in here that I absolutely loved even if a few others were more of a grind to get through. But love the focus on listening in context, web weaving and web watching, metaphors...so much gold for people working for justice, reconciliation, and peace. Just may take some work to get through parts of it.
June 5, 2017
While technically written for those in the professions of peace building in areas with protracted violence, I found many lessons for those of us in the field of education seeking to create schools where all students are engaged and achieving high standards.
I found many of the metaphors he presents to be richly resonant for my own work. I recommend this book.
I found many of the metaphors he presents to be richly resonant for my own work. I recommend this book.
April 9, 2025
I skimmed this one as it was a bit too philosophical for me. My main question is, do these methods work with narcissists like Putin and Trump?
I really liked the list on page 15: solidarity, transparency, seek to understand, talk and negotiate with everyone (no enemies), and find support in others.
I also really like the idea of "critical yeast."
I really liked the list on page 15: solidarity, transparency, seek to understand, talk and negotiate with everyone (no enemies), and find support in others.
I also really like the idea of "critical yeast."
June 29, 2017
This is a brilliant book. Although it looks as though it us for those involved in peace making or conflict resolution there are so many lessons for anyone interested in human nature and building relationships. I will need to go back and read it again as I am sure I have missed so much!
July 23, 2021
I enjoyed this book because Lederach is encouraging creative thinking and recognised that the arts encourages the development of these skills. His focus is peacebuilding and conflict resolution. I think he could have written this for problem solving in general.
September 22, 2025
A strong argument for why we should all study outside of our primary disciplines, be in nature and touch grass, have meaningful conversations with people who have had varied life experiences, and read/write as often as we can. You never know where the ah-hah and haiku-like moments will strike
June 24, 2022
A meditation on peace, creativity and the inner sanctums of the human soul. Also, spiderwebs!
May 7, 2025
On my Quaker shiiiiii
October 21, 2025
I decided to re-read this book in the light of Trump's so-called peace negotiations in Gaza. It was extremely helpful to be reminded that peacebuilding involves more than "cutting a deal".
January 23, 2016
'Insight after insight after insight' could be a synthesis of what the experience of reading this book was for me.
One of the first questions posed is: How do we transcend the cycles of violence that bewitch our human community while still living in them? I think this is pretty much the main issue in life, at least for me; to be counscious of my values and actions even when inside contexts that already have their well defined dynamics.
The moral imagination - the capacity to imagine something rooted in the challenges of the real world yet capable of giving birth to that which does not yet exist (I found it to be really similar to the Theory U by Otto Scharmer)- could be the answer for that. There is some quote about violence that really got me: 'Violence is the behavior of someone incapable of imagining other solutions to the problem at hand'. That made sense.
There are 4 main factors to build the moral imagination: (i) relationships oriented view; (ii) paradoxal curiosity - which is the will to try to see beyond what is in front of our eyes and dualistic views; (iii) providing space for creative acts; (iv) the willingness to risk. These factors are present in the successful peacebuilding processes.
With those definitions, the author brings lots of discussions about notions that affect the views of conflict/relationships/world such as time, vocation, networks, serendipity, art, movement, pessimism... I enjoyed a lot reading his thoughts and reflections about his lived experiences. Some of them were mind bending, such as the ones about time. Have you ever wondered that the current present might embrace a range of two hundred years, if you consider the elders' experience? How much that range can leverage our differences and lead to conflict? Or the african view of time that the past is in front of you, instead of the future, in a sense that considers all the memories of the living ones?
In the end, what stuck with me is the idea that, to deal with conflict, if not with life, we need to consider our shared humanity and all its nuances - thoughts, emotions, expressions, needs.
One of the first questions posed is: How do we transcend the cycles of violence that bewitch our human community while still living in them? I think this is pretty much the main issue in life, at least for me; to be counscious of my values and actions even when inside contexts that already have their well defined dynamics.
The moral imagination - the capacity to imagine something rooted in the challenges of the real world yet capable of giving birth to that which does not yet exist (I found it to be really similar to the Theory U by Otto Scharmer)- could be the answer for that. There is some quote about violence that really got me: 'Violence is the behavior of someone incapable of imagining other solutions to the problem at hand'. That made sense.
There are 4 main factors to build the moral imagination: (i) relationships oriented view; (ii) paradoxal curiosity - which is the will to try to see beyond what is in front of our eyes and dualistic views; (iii) providing space for creative acts; (iv) the willingness to risk. These factors are present in the successful peacebuilding processes.
With those definitions, the author brings lots of discussions about notions that affect the views of conflict/relationships/world such as time, vocation, networks, serendipity, art, movement, pessimism... I enjoyed a lot reading his thoughts and reflections about his lived experiences. Some of them were mind bending, such as the ones about time. Have you ever wondered that the current present might embrace a range of two hundred years, if you consider the elders' experience? How much that range can leverage our differences and lead to conflict? Or the african view of time that the past is in front of you, instead of the future, in a sense that considers all the memories of the living ones?
In the end, what stuck with me is the idea that, to deal with conflict, if not with life, we need to consider our shared humanity and all its nuances - thoughts, emotions, expressions, needs.
March 21, 2014
Lederach does a fantastic job setting up the preliminary ideas behind nonviolent peacebuilding and the necessary creativity that goes into such work. Not only does he successfully argue for the vital nature of creativity in such scenarios, but he inspires such thoughts in the reader throughout the book. I was particularly moved by his section on haikus and his discussion of poetry and the arts has realigned my focus with their importance within the academy. Lederach is clearly on who has thorougly practice nonviolent, creative peacebuilding, but he is also willing to discuss theories and strategies, albeit on a much smaller level. Ultimately, I would recommend this book to anyone who desires to work with people. You will undoubtedly encounter conflicts and Lederach helps understand the problem-solving lens through which such situations should be addressed.
Want to read
June 27, 2016* 10 Mind-Blowing Books That People Who Love Thinking Can’t Miss
“Reconciliation is understood as both a place we are trying to reach and the journey that we take up with each other.”
John Paul Lederach is a leading voice in the international conciliation and mediation field. He has served as a consult and a direct mediator in conflicts all over the globe. In this book is explores the process of peace-building and reflects upon his experiences in the field. It is a remarkable text that will surely find application in your daily life.
“Reconciliation is understood as both a place we are trying to reach and the journey that we take up with each other.”
John Paul Lederach is a leading voice in the international conciliation and mediation field. He has served as a consult and a direct mediator in conflicts all over the globe. In this book is explores the process of peace-building and reflects upon his experiences in the field. It is a remarkable text that will surely find application in your daily life.
November 8, 2016
This is THE most powerful book on peacebuilding I have ever read. Lederach uses beautiful language, sometimes close to poetry, to explore what it means to build peace. His basic argument is that peacebuilding is a continuous, simplistic but yet paradoxical, non-linear act of being that is rooted in the creative act of moral imagination. This is in contrast to perceiving of peacebuilding as a process of high-level rhetoric and peace accords among the powerful. Lederach uses beautiful metaphors to clarify his points and thinking (love the web and haiku analogies).
February 3, 2016
Excellent, thought provoking book. A superb blend of the theoretical with the practical, with a powerful call to rethink our work in this field in terms of artistry and creativity (although there's more to it than that, but that was one of the main lessons I'll be taking away from it). I haven't used it before in the classroom, but think it might make for a great text in our foundations course for our peace and justice studies students.
August 15, 2013
Four stars for this poetic, thought-provoking book. It's not a novel; sometimes it can be a bit tangential and hard to follow. But it's one of the most inspiring textbooks I had in university. Lederach shares some of his reflections and tells stories that incorporate art and life into peacebuilding. The book itself is written artistically. It's worth reading.
Want to read
June 22, 2012Notes:
John Paul Lederach's definition of Moral Imagination -- The capacity to imagine something rooted in the challenges of the real world yet capable of giving birth to that which does not yet exist. I
I didn't get around to reading this book but would like to someday.
John Paul Lederach's definition of Moral Imagination -- The capacity to imagine something rooted in the challenges of the real world yet capable of giving birth to that which does not yet exist. I
I didn't get around to reading this book but would like to someday.
September 9, 2012
For a textbook, I found this entertaining and engaging. Lederach's use of his own personal anecdotes from his experiences in conflict resolution overseas improved my understanding of the importance of assuming skills in cultural competence before skills in resolving conflict.
March 5, 2023
Great book for aspiring peacemakers, experienced peacemakers, and the everyday person! Laderach writes beautifully while still articulating his points clearly. It might take a minute to understand everything, but those minutes are worth it.
December 20, 2024
Imagine.
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