Tomorrow’s Peacebuilders 2014: Guidance notes for applicants

Deadline for applications

All applications must be received by 21 July 2014. However, we strongly recommend applying as early as possible. We will review applications as they are submitted to ensure the information is included correctly, and so early applications have a greater chance of success.


All applications must be submitted in English, French or Spanish. However, we would prefer to receive applications completed in English. If you are not comfortable writing your answers in English, we encourage you to have a friend or colleague translate your application into English prior to submission. If these options are not possible, we will accept applications in French and Spanish as well.

Because the winners of the competition will have significant interaction with Peace Direct staff, and potentially with other partner organisations, winning organisations will need to have at least one staff member able to communicate in English.

We do appreciate that many applicants will not speak English, French or Spanish as a first language and entries will be judged based on the quality of the peacebuilding plans and not on the standard of the language used.


In order to be eligible to enter, you must:

  • be a registered organisation or community association, established for at least 2 years: you will be asked for proof of this at a later stage. If there is a specific security reason why you are not registered, you must explain this to us.
  • be undertaking peacebuilding work: your organisation will be either a peacebuilding organisation or have peacebuilding as a substantial element of your work. Prize money may only be used for costs directly related to peacebuilding, or core costs related to supporting your peacebuilding work.
  • have a maximum annual income of $60,000 USD or less: This will be based on average turnover for the last 3 years. Annual accounts will be requested from selected organisations as proof.
  • be locally based: Your organisation must be based in the country/communities where your work will be done.
  • be an independent organisation, not anin-country or satellite organisation of an international NGO.

Filling in the form

There are word limits on your answers. Please obey these word limits. Text that goes beyond the limits will not be read and will not help your application.

Organisational income

In order to enter organisations must have a maximum annual income of $60,000 USD or less. This means the total income of the organisation, i.e. all money raised from fees, donations, trusts and foundations, or other fundraising activities.

We appreciate that organisational income can go up and down from year to year. For this reason, we assess the figure based on the average income over the last 3 financial years of operation (to calculate your average annual income, add together the total income for the three years and divide by 3). This means that if your income is slightly over $60,000 USD in one year, you may still be eligible to enter if your income in other years is below $60,000 USD.


This competition is designed to support peacebuilding work. We use the definition from the respected ‘Reflecting on Peace Practice‘ project, that peacebuilders should be working towards two basic goals:

  • Stopping Violence and Destructive Conflict; and
  • Building Just and Sustainable Peace.
Your organisation should be either entirely dedicated to peacebuilding work, or have peacebuilding as a substantial part of your overall work.

See page 12 of ‘Confronting War’ for more information on this definition of peacebuilding:

Public profile of your work

All entries and a short description of your work will be publicly listed on our website. If you would prefer not to be listed, please indicate on the form. Shortlisted entries will be profiled most extensively on our website and in the media. These profiles will be used to provide awareness of the work of the shortlisted entries. If there is any information on your work which is sensitive or not for publication, we will ask that you mark it as so on your application.

Selection process

The winners will be decided by a jury of peacebuilding experts, from a shortlist of entries.

Selection criteria

The competition is designed to reward innovative peacebuilding organisations with the potential to build sustainable peace in their communities. Entries will be assessed against the following criteria:

  • Impact: clear potential to demonstrably prevent violence or build peace
  • Community support: able to demonstrate community support for project, for example through voluntary efforts of community members
  • Innovation: offering a new approach or original thinking. This does not mean that you have to be doing something entirely new, but what makes your project stand out as different from other projects?
  • Sustainability: likely to be able to last beyond the one year funding award
  • Media and community skills: groups with the capacity or desire to share their successes and challenges, via blog posts or other media, to inspire other peacebuilding activists.

General guidance

  • We are interested in finding organisations who have both:
    • Some track record in peacebuilding. If you have never previously undertaken peacebuilding work, you will not be able to win.
    • The potential to grow and expand. In your application, try and show how the prize money will help you scale up your organisation, and even more importantly, scale up the impact of your work.
  • Tell us what your activities are, don’t just focus on the problems or conflicts that exist. We want to know what you do – be specific and not general. Include data (facts and figures) so we can get an idea of the scale of your work. How many people have you worked with? How many volunteers work with your organisation? How many communities do you work in? These numbers help outsiders understand the scale of your work.
  • Many applications last year used too much jargon. Try to write in language that is accessible and clear. Avoid using jargon or technical terms unless absolutely necessary.
  • If you have had any evaluations of your work carried out (either internal or external), include the key information from the evaluations.
  • When writing about the background of the staff or founders, we want to know more about the motivations and less about the list of qualifications. What has motivated your organisation to do what you do?
  • In presenting your plans, remember to focus on the impact of your work, and not just on what activities will take place.
  • Remember that outsiders may not know or understand the problems in your community or country. It is important to outline the problem or conflict you are addressing.
  • Present realistic plans. What will change as a result of you winning the competition? You may not be able to solve the conflict in your country in one year, but what change can you make?


We have included some sample extracts of good applications from last year’s entries to illustrate some of the guidance notes above.

Including evaluations: Lari Memorial Peace Museum, Kenya

The Lari Memorial Museum included information on an external evaluation that provided solid evidence of their impact. Lari Memorial Peace Museum were one of the shortlisted entries:

Project impact: In November 2012, MCCK, our major donor, conducted an external project evaluation. The review team observed the following impact on the target beneficiaries:
  • Peaceful school environments and co-existence by students of different backgrounds and ethnic communities.
  • Students passing on information to other students and teachers and being innovative in the way they implement the project with a lot of pride and confidence.
  • Community members rising above ethnicity and standing up to be counted as peace builders and keepers.
  • School management trusting peace club members to manage and resolve conflict in their school.
  • Peace club members mobilizing resources to support needy people among them. ( e.g. paying school fees for poor classmates)

Explaining your Theory of Change: Kapamagogopa Inc, Philippines

Kapamagogopa provided a clear explanation of why their work can bring change, and they also included good evidence (including key numbers) of the impact their work has had. Kapamagogopa were one of the four winners of the competition.

Theories of change:
  1. If young Muslims are empowered to have active roles in civil society as peacebuilders, they will be less likely to adhere to radical ideologies and resort to violence because of their attitudinal change, increase in skills and knowledge and more opportunities.
  2. If Muslim youth volunteers are deployed in Christian communities then there will be a reduction in biases and prejudices in both the community and the volunteer because they will both benefit from an exchange of culture and beliefs.
  3. If young Muslim women and men are placed in Christian organizations working for peace and development, then there will be a contribution to the breaking down of barriers because the organizations will be able to deliver their services to non Christian communities
(i) A positive attitudinal change of conflict affected communities served by Host Organizations:

-Former volunteer manages Christian NGO

- 42 Volunteers absorbed by their organizations as staff due to positive feedback from communities

Christian NGOs have greater access to deliver their services into Muslim areas:

-11 Christian NGOs able to work with rural communities in Muslim Areas

Muslim women have a greater role in peacebuilding and decision making:

-27 female alumni have worked for international and national development NGOs, some in management:

Increase in awareness of the peace building role of Muslim youth

- KI featured in 2009 Philippines National TV documentary

- KI included in State of world volunteerism 2011 report published by United Nations

- KI winner of Intercultural Innovation Award 2013

Showing success: NCBL, Nepal

The NCBL were another shortlisted entry from 2013. Here, they explain both national and local successes in a way that is clear and includes key figures.

NCBL has celebrated many successes. In 2003, NCBL mobilized landmine survivors to counter the government’s denial of using landmines with first-hand testimony. NCBL’s advocacy also led to commitments by the Nepal Army to map and clearly/consistently mark minefields while providing Mine Risk Education to local populations. Throughout peace negotiations in 2006, NCBL successfully campaigned both sides to include clauses on landmines and humanitarian issues in the Comprehensive Peace Agreement (CPA). On June 14, 2011, NCBL won another victory when Nepal was declared a landmine-field free country, after the successful clearance of 53 minefields and 341 fields of improvised explosive devices.

NCBL has won smaller but cumulative victories at the local level. A National Network of Mine Survivors was established in 2007 and expanded to 26 of Nepal’s 75 districts. Mine Risk Education Programs were launched in 5 districts in 2003 and expanded to 46 districts by 2010. NCBL has supported over 800 conflict-affected girls attend school through its Girl Child Education Program and Victim Assistance Programs have provided sustainable livelihoods training and medical fees/equipment to over 200 victims with disabilities. The impact of such programs at the community level – where, for one young boy NCBL supports, a wheelchair means the difference between crawling to school and being able to wheel himself there – is hard to quantify.

Using stories: Laajverd, Pakistan

The below story is clearly written and includes details that helps the reader understand life in the community. The final paragraph is important because it shows the change in the community after the original work of Laajverd had finished.

During Bacha Bulletin workshops in Faizbagh (one of our locations behind the railway station in Lahore, Pakistan), which houses both Christians and Muslims. On our first visit for our workshops, we encountered animosity amongst the Muslim and the Christian children. The nature of the conflicts was usually centred around their particular belief systems, berating each other by calling names, making fun of what the others believed in that would usually end up in them fighting. Hence they would play and work separately and had marked their own territories within the community. They refused to take part in the workshops as they could not allow each other in the same space, working together. One of the children who called himself Chitta (fair skinned) said “But Muslims and Christians cannot work together, they have different Gods”. Both the groups came separately to ask us if we believed in God and what sort and that we should work with them only and not with the other group, hence convincing us to work with them separately. In our workshops, where we taught children to become journalist of the area, we pushed them to find out more about the other side, trying to get them to see how very different they are not from each other as human beings. In our week-long workshop we encountered many conflicting situations on both sides, one that was strikingly distinct was during the month of Rabi-ul-Awwal (religious month for the Muslims). As a custom in the old communities of Lahore, the children decorate their streets and houses, make sculptures depicting the holy city of Mecca and Madina. The Christian children feeling left out decided to play pranks on the Muslim children as they went on decorating their streets, and most of the Christian bulletins revolved around the idea of the holy month for the Muslims and how it affected them in the neighbourhood. Through our tell-a-tale/story-telling workshop (based on theatre model), we managed to convince the Christian children about the holy month and its significance. By talking to the Muslim children we managed to convince them to engage the Christian children in the festivities, as it will help them in their faith. All of this was discussed rigorously through theatre games and the children were engaged in performing it out for the other group towards the end of the workshop. The radio shows and theatre emphasized that the two can happily co-exist within Faizbagh and learn something from each other. By the end of the workshop, we at least managed to get them to attend the workshop together. We anticipated, since we did not have the time or the budget to spend more days with them, that the animosity would return and the two groups will be at war again soon. We felt that the children had only begun to recognize that they could get along with each other despite their differences in their beliefs, and that the elders of the community who still did not get along with each other would influence the children and things will go back to how they were before. It was difficult leaving the community in a state where changes were visible in such a short span of time.

Six months later, when we finally published their stories, we decided to print out their comics and return to the community to get the children to paste them around their walls. We found the children, Muslim and Christian alike, gathered in a courtyard discussing the recent state of affairs. We were surprised to seem them behaving so well with each other. Apparently, a wallet of an important person of the community had been found missing that very morning and the Christian children were being blamed for it. For they were found playing close to the area. We divulged into a conversation trying to figure out how to help them. As the conversation grew we found both groups of children narrating the 10 commandments to us, telling us that its against the 10 rules to steal and therefore we have not done it and the man should be convinced of our innocence. This incident marks the success of our endeavours within the community and we believe that through our theatre sessions, where problems were addressed and solutions were sought after, the children found a way to bridge gaps and address conflict introducing a new wave of peace building within their community. Chitta towards the end of the comic pasting, without making a distinction said “We (he meant Muslims and Christians children) will find it, how can the grown-ups blame us for the stolen wallet”. The issue was then, more between the elders and the youth of the community rather than being one between the two faiths.

Using clear language: Vhitori Entertainment, Zimbabwe

This story from shortlisted entry Vhitori is written in clear language that is accessible to non-peacebuilders. It is emotionally powerful but also includes information on the number of people reached by their work.

in 2010 while doing community outreach programme on healing and reconciliation in rural ------ province one of the audience members was a tribal chief known as chief ------- real name --------- from ---- district. He was touched by the peace building play we where performing to the extent that he invited us to his court for a performance. This area was known as a no go areas by the civic society because of his ruthless ruling to any government opposing views. During the run up to presidential election runoff in 2008 he specifically instructed youths to round up all people in his kingdom that supported the opposition political party Movement for Democratic Change (MDC). These MDC activists were tortured, women raped and others in fear run away leaving in bushes during the winter of 2008. Villager’s animals their only source of wealth were taken and shared or eaten by youths in the area. Some of them remain displaced until today despite the call by the chief for them to return. After performing for him and his subjects he personally opened the floor for an after performance discussion. Since the end of the liberation struggled in 1980 no chief or government official has confessed about what he did during the war or during blood elections of 2000, 2002 and 2008.The chief opened up and gave a heart breaking lecture about his sins and instructions. At the end of his confession he kneeled down and asked for forgiveness from his subjects and urged them to forgive him. WE went back as an organisation and created a play after his confession which we titled “the confessor”. The play was well received by Zimbabweans as a real story which made many communities open up and other chiefs followed to confess after him. The play started with a professional run at a professional venue called theatre in the park in Harare. Realising the relevance and impact of this play Deputy Minister for legal and justice affairs officiated as guest of honour during this play premier. Five community theatre groups asked for permission to use it in their communities after finding it being relevant for their areas. At performance level 7000 people watched before its ban through live performances. 5000 families watched it through DVDs that we provided. We estimate that more than 50 000 (fifty thousand) read about it through newspapers or listened to it through independent radio reviews. In total more than 50 newspapers wrote about the play. (please just search ‘confessor vhitori entertainment’ for all articles that were published).Fearing that government state sponsored violence was being exposed the security agents in Zimbabwe banned the play. To clearly show its impact was being felt National Arts Council a government body that regulates art works in Zimbabwe did sent police officers to arrest its producer. After its ban many community leaders invited us to their communities for the performance to start before embarking on healing and reconciliation sessions. Many viewed the play as a peace building starting point among rural communities. Despite its state ban many chiefs continue inviting the play to their courts as a way of building peace. Chief ------- said this after watching the play ‘how did this madness shown by the play ever visited us chiefs. I watched this play as a chief and said to myself sorry god I wronged your people this should never be repeated , not in my territory never again’