While at Exeter he became involved in a project focused on development in Europe, and his work took on an international dimension. In 1956 he was invited, via Harvard University, to advise on education policy in Pakistan. Initially planning to stay in Pakistan for a year, he later decided to remain for two additional years, and resigned from his position at Exeter in order to do so. From 1956 to 1959 he was an advisor to the Pakistan Planning Board, in which capacity he travelled in Pakistan (including present-day Bangladesh), including in the Hindu Kush. In addition to education policy, his work in Pakistan concerned health care, housing, labour relations, welfare and the Federally Administered Tribal Areas, where he worked among the Pashtun and Kho peoples. He would later frequently refer to his experiences in Pakistan in his lectures and books.
Curle visited India and Pakistan as part of a Quaker contingent in the wake of the Tashkent Declaration, the January 1966 agreement which ended the Indo-Pakistani War of 1965. The team's roles included gathering information, facilitating communication between the Indian and Pakistani sides, offering assessments of the situation, and proposing possible measures for achieving peace. Curle was selected for the role due to his knowledge and experience of Pakistan. His role involved presenting the case for conciliation to the younger people involved in the conflict and those sceptical of possibilities for peace. The Quakers played only a minor role in maintaining peace in India and Pakistan and did not facilitate a breakthrough in relations, but did help to maintain the less tense relations that had developed. Their report described the history of Quaker activity in the region, outlined Indian and Pakistani viewpoints, and described their own work, and concluded that the onus was on India to take conciliatory measures towards Pakistan.
Curle, Volkmar and Martin embarked on another series of trips in September and October 1968. In the continuing impasse, the proposal made by Hamani Diori, the president of Niger, for a Quaker-sponsored meeting was taken up. Ojukwu's representatives expressed interest in Diori's proposal, and Curle discussed the proposal with Smith and a representative of the British government. The stalemate that continued through 1969, however, led the Quakers to once again turn their attention to providing relief. In October 1969, Curle met again with Gowon alongside Volkmar and Kale Williams. In London, Curle and Williams met with Smith and a Biafran representative to discuss issues including the possibility of the Commonwealth Secretariat again becoming involved in negotiations. In January 1970, however, the war ended with the Biafrans' surrender. Curle and Volkmar rejoined Williams on Nigeria days after the surrender, in order to observe the post-war climate and offer conciliation.
C. H. Mike Yarrow, in his study of Quaker reconciliation efforts, argues that the personal qualities and personalities of the Quaker contingent played a pivotal role in their success in building connections with Nigerian and Biafran leaders, though from mid-1968 Yarrow argues the Quaker organisation and the faith it engendered came to play a similar role. While Yarrow argues their listening process was a success, he describes their effectiveness at changing the parties' perceptions of one another in more ambivalent terms. In concluding, Yarrow argued that while the negotiated peace the Quakers sought was not achieved, Yarrow argues that "the peace terms resulting after the military solution were imbued with the spirit of conciliation."
Curle's experiences of the Indo–Pakistani and Nigerian conflicts contributed to his interest in the causes of war and informed his research on the relationships between violence, social transformation, and the goals of development. At Harvard he responded to the 1968 student protests and the emergence of the New Left by teaching history to schoolchildren in a working-class neighbourhood of Cambridge, Massachusetts, where he was struck by similarities to the "underdeveloped world".
While at Bradford, Curle contributed to the development of peace studies and drew on his own experiences of mediation. In his 1975 inaugural lecture, entitled "The Scope and Dilemmas of Peace Studies", he argued for the necessity not only of resolving individual conflicts but also of addressing the underlying causes of war, which he identified as injustice and inequality. Departments of peace studies, he argued, should thus seek to create fair, just and open societies that would not foster the resentments that ultimately lead to war. Accordingly, he sought to operate his department in a democratic, participatory and non-hierarchical manner, and saw his own role as that of a co-ordinator rather than a leader.
Towards the end of his tenure at Bradford, Curle began to feel the need to return to more direct involvement in international reconciliation, and so left the university in 1978, after five years. After his retirement, Curle continued to practice peacemaking and track two diplomacy, and worked with Quaker Peace and Service as a mediator in Pakistan, Zimbabwe, Northern Ireland, Sri Lanka, the Balkans and elsewhere. In 1983 a proposal formulated by Curle and others to assess the teaching of conflict resolution in schools was taken up by the Parliamentary Assembly of the Council of Europe as part of a plan to ensure compulsory education contain a focus on non-violent behaviour.
In the 1960s Curle published work on education and development that reflected conventional views about the relationship between economic modernisation and social progress. In this work he did, however, emphasise the role of the social and cultural, and in particular the concept of human potential, in development, rather than identifying development as a solely economic phenomenon. In this period he also sought to develop new teaching methods drawing on social psychology. From the late 1960s he came to question development per se, and questions relating to violence and conflict, informed by his experiences of the Indo-Pakistani War and the Nigerian Civil War, came to play a greater role in his work. Around this time, informed by the movement in opposition to the Vietnam War and the 1960s counterculture, he also looked to the roots of conflict that lay in developed countries. Curle's turn to peace studies was the result of these experiences, which instilled a desire to understand the causes of conflict.
In his work in peace studies, Curle developed an approach in which peace has both negative dimensions, relating to the prevention of violence, and positive dimensions, relating to the fulfilment of human needs and the freeing of human potential. Curle viewed peace in terms of human development rather than in terms of organisations or rules that would enforce peace. Finding the word "conflict" to be too ambiguous, Curle preferred to speak of "peaceful" and "unpeaceful" relationships, defining the former as relationships in which "the various parties did each other more good than harm", and the latter as those "doing more harm than good" to those involved. The development of peaceful relationships, rather than the containment of conflict, was at the core of Curle's conception of peace. While other peace researchers have tended to analyse social, political, and military systems, Curle's work focused on the values and attitudes of individuals within those systems. Curle played an important role in the emergence of peace studies as a separate field from international relations, and in the incorporation of insights from psychology, especially humanistic psychology, into the field. Curle's work also addressed the problems of occupational burnout and apathy among peace studies scholars and practitioners.
Mediation was, in Curle's view, the foremost tool of peacemaking. Its purpose, in Curle's account, was to eliminate misperceptions between parties in conflict and to allay violent emotions. Curle's proposed mediation process has four parts: first, mediators develop and improve communications; second, they provide information to, and between, the parties; third, they "befriend" the parties; and fourth, they encourage a willingness to engage in negotiations. Curle criticised "top down" forms of mediation as ineffectual, though, and argued mediation ought to be accompanied by the transformation of attitudes and of economic and social conditions. He saw this form of mediation as applicable on conflicts at all scales, from wars between nations to disputes within families. His theory of mediation draws on Quaker practices, on humanistic psychology, and on his own experiences in the field. It is distinct from John Burton's approach to conflict resolution, but shares with Burton several commitments: both saw the role of the mediator as one of structuring discussions and providing information, both thought mediation involved exploring and analysing the conflict in question, both used psychological principles to mitigate against misperceptions and misunderstandings, and both envisioned new understandings resulting that feed into the development of policy.
In his later works, published in the 1990s and 2000s, Curle continued to revise his theory of reconciliation and its role in peacemaking. His work with the Osijek Centre for Peace led to the realisation that the model of peacemaking by neutral parties that he had advanced in In the Middle (1986) was insufficiently nuanced to resolve the Yugoslav Wars, and that affected communities themselves ought to play a greater role in the process. He came to favour a form of conflict resolution in which outsiders' involvement would focus on training and supporting local peacemakers, and argued that effective peacemaking processes ought not to focus on the proliferation of peace treaties by elites, but rather ought to empower communities affected by war to construct peace "from below".
Woodhouse describes the book as the best illustration of "the progress of Curle's intellectual development toward the distinct field of peace research". Philip Foster, in his review in the International Journal of Comparative Sociology, argued that the essays show only limited awareness of broader debates in the field, and questioned Curle's methodology in some of the essays, but concluded "that the good far outweighs the less than satisfactory." Joseph Kivlin, meanwhile, reviewing the book in Social Forces, argued that it "does not contribute much that is new to the understanding" of developing societies' educational problems, and noted that several of its chapters are only tangentially connected to the topic of education.
Curle married Pamela Hobson in 1939. They had two daughters and divorced after the end of Curle's military service. In 1958 he married Anne Edie, a New Zealander who he had met in Dhaka during his travels. They had one daughter. Later in life he lived with Anne in London.
In a 2003 article Mitchels described Curle as "one of the pioneers of the academic study of peace". In his obituary in The Guardian, Tom Woodhouse wrote that "the legitimacy and growth of peace studies" would be Curle's "greatest and enduring legacy". Mitchels and Woodhouse argue Curle's works "were instrumental in establishing the legitimacy of peace studies in universities worldwide and in advancing the scholarly agenda of peace research." Lederach described Curle as "a beacon of orientation" for his own work and "one of the most important influences relevant to many of our contemporary debates" in peace studies.
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