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Through my journey at Gonzaga University, I have gained a deeper and broader view of communication and leadership studies. Specifically, I am most grateful for developing a well-rounded approach to teaching, facilitating, and engaging in interpersonal conflict communication. The capstone project, a training program for interpersonal conflict communication, is a demonstration of that.

a water system and river connects groups of people together, some groups fighting, some gr

Disciplinary Grounding

              There are many thought leaders that influence how I choose to interact in dialogue in many communicative settings. These settings include several professional oriented dynamics, such as social work for teens, restorative justice meetings, one on one peer counseling sessions, collaboration in organizational settings, and managing interpersonal relationships among individuals in the workplace. All these areas, assuming the goal is harmony, peace, and success that brings the highest good in all ways, including people, future generations, culture, society, and the environment, require an approach to dialogue that sees the other person as a magnificent being rather than an object, and an approach that appreciates and develops diversity.

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            A foundational perspective of dialogue comes from the phenomenological perspectives in I and Thou (Buber, 2010). The author, Martin Buber, brings into focus that there is a difference between when humans are speaking about things (I/It)  and when they are speaking to another (I/you). The difference is that the entirety of the speaker can participate in a dialogue with another and, when doing so, a spiritual dimension enters the communication space. It is more common, however, for humans to communicate using the I/It style, rather than the I/you, even when addressing one another. With the end aim of developing enriching relationships and experiences, entering the I/You space is preferred.

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            A foundational leader in the studies of peace and conflict is Johan Galtung. Dr. Galtung states there are three types of violence: direct, structural, and cultural. He also coins a catchy three-word phrase for approaching conflict – prognosis, diagnosis, and therapy (Galtung, 1996). The three types of conflict give a more holistic view of conflict, in that it does not always have to be physically manifested but can at times be more indirect. It also uncovers that physical violence can be produced because of cultural or structural violence. Knowing this, one can then surmise the likely causes of a conflict, identify specifics of the conflict, and then work towards treating the conflict.

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             When treating a conflict, it seems common in everyday experiences for people to want to focus on an immediate or direct solution. In other words, to come to a resolution quickly and move on. A leader in international conflict studies, Dr. John Lederach, coined the term ‘conflict transformation (Lederach, 2003), in an effort to move us beyond this limitation. Lederach takes into account the structural and cultural aspects of conflict and calls practitioners to work towards peaceful change in these areas. He also remains aware that a quick solution is sometimes the most appropriate response, given the size or scope of a conflict.

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             In the vein of transformative dialogue, we see Dr. Parker Palmer engaging with the issue of how to bring the full self, or soul, into communication with others. He calls for deep self-reflection and reflective listening of others. He also encourages the use of circle processes, specifically trust circles (Palmer, 2009). Circle processes are a traditional communication form that have many practical applications in conflicts (Pranis, 2005). Trust circles are derived from the body of circle processes and have unique characteristics, designed to further develop a person’s well-being while engaging in community with others. Dr. Palmer provides guidelines for running a successful trust circle, including setting clear limits, honoring the soul, and skilled leadership.

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              The art and practice of looking within allows the space for internal change, openness to others, and freedom of judgement. Skills of deep looking within is usually best paired with some spiritual effort and engagement. Developing a practice of listening to silence allows one to experience the rich texture present beyond thinking and everyday action (Sardello, 2008). This, in turn, creates the space to understand there is ‘more’ and develop an appreciation for how listening to others can bring multiple benefits in relationships with others.

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