TPLF Based Brutal Genocidal Propagandas & ANU Detailed Exit Strategies in Saving Generations
Instrumentalized Electoralism and Civilizational Rupture: An Analysis of the Narrative Shift From “Tigray Votes 2021” to “Tigray Will Never Vote 2025” Within the Agaezi National Union (ANU) Civilizational Political Framework
Author Name: Dr. Aregawi Mebrahtu
Department : ANU Global Diplomatic Relations
Date: 16 December 2025
TPLF‑Linked Propaganda Narratives and ANU Exit Strategies for Intergenerational Protection
Conflict environments often produce propaganda that exploits identity and fear, contributing to conditions associated with mass violence and long-term societal fragmentation. Communication patterns that employ dehumanizing rhetoric, existential framing, and absolutist victimhood—reported in various high‑intensity conflicts—can fuel cycles of retaliation and collective blame, which are documented risk factors for genocidal dynamics (Staub, 2011; Straus, 2007). Such narratives are not merely rhetorical; they affect social cognition, weaken norms of intergroup tolerance, and threaten civic cohesion (Entman, 2008).
Within the Agaezi National Union (ANU) civilizational political framework, the emphasis is on civilizational preservation and generational security rather than perpetuation of conflict. ANU exit strategies prioritize de‑escalation and institutional regeneration through five core components: (1) Narrative demilitarization, which replaces zero‑sum propaganda with discourse anchored in rights and shared citizenship (Lederach, 1997); (2) Re‑centering civic consent, restoring legitimacy through inclusive, rule‑based political participation (Diamond, 1999); (3) Protection of youth and professionals, preserving education and health systems from weaponization (Paris, 2004); (4) Truth‑based accountability mechanisms, distinguishing collective identity from individual responsibility (Hayner, 2011); and (5) Diaspora reintegration, transforming external communities into reconstruction partners rather than conflict amplifiers.
ANU treats propaganda‑driven violence as a civilizational disruption, not an inevitability. Breaking cycles of fear and rebuilding ethical governance are prerequisites for sustainable peace and intergenerational continuity.
Abstract
This study examines the political narrative shift from “Tigray votes 2021,” conducted during an active armed conflict, to the subsequent posture that “Tigray will never vote 2025.” Treated as a political narrative rather than a verified official slogan, the shift is analyzed using the Agaezi National Union (ANU) civilizational political framework, which emphasizes civic consent, institutional legitimacy, intergenerational responsibility, and rule-based governance. The analysis argues that selective electoral participation followed by categorical electoral rejection constitutes instrumentalized electoralism, resulting in a civilizational rupture with significant political, social, economic, legal, environmental, and institutional consequences. The findings suggest that sustainable recovery and legitimacy are incompatible with the permanent suspension of electoral processes.
Keywords: instrumentalized democracy, electoral legitimacy, civilizational politics, conflict governance, ANU framework
Introduction
Electoral participation is a foundational mechanism through which political legitimacy and civic consent are established in modern governance systems. In conflict-affected contexts, elections may function either as stabilizing mechanisms or as instruments of political contestation. The case of the 2021 wartime election in Tigray, followed by a subsequent political posture rejecting all future elections by 2025, presents a critical analytical question: Can democratic legitimacy be sustained when electoral processes are applied selectively and later rejected entirely?
This article examines this question through the Agaezi National Union (ANU) civilizational political framework, which conceptualizes political authority as contingent upon civilizational continuity rather than short-term power consolidation.
Conceptual Framework: The ANU Civilizational Political Model
The ANU framework conceptualizes governance legitimacy as deriving from five interrelated principles:
- Civic consent
- Institutional legitimacy
- Civilizational continuity
- Normative consistency
- Post-conflict regeneration through inclusion
Within this framework, democracy is understood as a structural and continuous process rather than an episodic political tactic. Selective electoral engagement, therefore, constitutes a violation of civilizational governance norms.
Instrumentalized Electoralism and Democratic Rupture
The transition from conducting elections during wartime (2021) to rejecting elections altogether (2025) exemplifies instrumentalized electoralism, defined here as the strategic use of democratic mechanisms for immediate political validation followed by their abandonment when they threaten power continuity. This practice produces normative incoherence, delegitimizes civic participation, and erodes constitutional predictability. The slogans of TPLF’s political mobilization strategy, combining identity, historical grievance, constitutional language, and emotional symbolism are aimed to maintain legitimacy, control, and loyalty in Tigray. “Elect TPLF = Tigray will choose” with a political meaning that equates TPLF with Tigray itself. Voting against TPLF is framed as voting against Tigray. The Purpose: Eliminate political alternatives by making TPLF appear as the only legitimate representative of the people.
“The deceptive propaganda that dragged the people of Shire, Axum, Agame, Enderta, Raya, Tembien, etc by the Askaris Bandit Adwa Mafia and Notorious Traitors within TPLF into Deep suffering and protracted generational genocides and democides are listed below.
ንህዝቢ ሽረ ኣክሱም ዓጋመ እንደርታ ራያ ተንቤን ናብ መከራ ዘእተውኦ ፈኸራ ጉጂለ ዓድዋ
👉 1) መረፃ ህወሓት 2012 ዓም = ትግራይ ትምረፅ !
“Elect TPLF in 2019 (2012 E.C.) = Tigray will choose!”
(or: “A vote for TPLF is a vote for Tigray”)
👉 2) ብቅልፅምና!
“With our Muscles!”
👉 3) መኸተ !
“Resistance!” / “Struggle!”
👉 4) አዮኻ ናይና !
“You are ours!”
👉 5) መሰል ዓርሰ ውሳነ
“Right to self-determination”
👉 6) ዓንቀፅ 39
“Article 39” (referring to the Ethiopian constitution’s article on self-determination)
👉 7) ሕሶት ብሔራውነት !
“Fake nationalism!”
👉 8) መዝሙር ዘይንድይቦ ጎቦ!
“A song we never climb like a mountain!”
(meaning: an empty slogan that leads nowhere)
👉 9) ለካቲት 11 እና ግንበት 20
“February 11 and May 20”
(significant political/historical dates)
👉 10) ናይ ሓሶት ሓድነት ትግራይ
“False unity of Tigray”
👉 11) ብዶንጎላ ኮነሬል ማራኪ
“Seductive slogans like Dangola (sugarcane)”
(implying sweet-talking propaganda)
👉 12) መሰል ብሄረ ብሄረ ሰብ
“Rights of nations, nationalities, and peoples”
👉 13) ድምጺ ህዝቢ ትግራይ ይሰማዕ ወይ ክስማዕ እዩ
“The voice of the people of Tigray will be heard—one way or another.”
👉 14) ብላዕሊ ማርያም ጽዮን ብታሕቲ ደብረጽዮን ወዘተ
“Above is St. Mary of Zion, below is Debre Zion, etc.”
(a religious-symbolic slogan used for mobilization).
To describe each of these TPLF genocider political interpretation of each slogan, explaining how and why it was used, not endorsing it and keeping the tone analytical and clear using few examples that illustrate the Vicicious Circle of TPLF Genocidal and Democidal Framework since 1967-Present (2018) Geez calander follows:
- Party = People = Nation
TPLF slogans:
- “Elect TPLF = Tigray”
- “You are ours”
Comparable movements:
- ANC (South Africa, liberation era): “The ANC is the people”
- ZANU-PF (Zimbabwe): Party portrayed as sole liberator
- Eritrean EPLF/PFDJ: “The people and the front are one”
Common pattern: Liberation movements that become ruling parties often collapse the distinction between party and nation, making opposition appear illegitimate or treasonous.
Key risk: Political pluralism disappears; elections become symbolic rather than competitive
- “You are ours” (አዮኻ ናይና)
Political meaning: Implies that the people belong to the movement, not the other way around. Political loyalty is treated as collective ownership.
Purpose: It reduces individual political choice and reinforces obedience through identity.
- “February 11 and May 20”
Political meaning: These dates commemorate military victories and revolutionary milestones.
Purpose: They remind the population that authority was gained through armed sacrifice, not elections—strengthening claims to rule.
- “A song we never climb like a mountain” (መዝሙር ዘይንድይቦ ጎቦ)
Political meaning: This phrase suggests that political slogans are repeated emotionally but lead nowhere in practice. Publicly, it is used sarcastically against critics; internally, it normalizes unfulfilled promises.
Purpose: To lower expectations while keeping people emotionally engaged.
- “Sweet-talk propaganda (Dangola sugarcane)” (ብዶንጎላ ኮነሬል ማራኪ)
Political meaning: Refers to attractive but deceptive rhetoric—promises that sound good but are misleading.
Purpose: It acknowledges manipulation while justifying it as necessary for mobilization and control.
- Intro framing: “The propaganda that dragged the people into suffering”
Political meaning: This framing itself is political: it reinterprets past slogans as tools of deception, shifting responsibility away from individuals and toward leadership propaganda.
Purpose: To explain collective suffering as the result of systematic political manipulation.
- Self-Determination & Legal Framing
TPLF slogans:
- “Right to self-determination”
- “Article 39”
Comparable movements:
- Catalan nationalism: Constitutional/legal arguments for independence
- Quebec nationalism: Referendum-based self-determination
- Kosovo Albanian movement: Legal + moral claims combined
Common pattern: Nationalist movements frequently use legal language to legitimize political pressure and internationalize their cause.
Difference: In Ethiopia, Article 39 is unusually explicit, making legal threats of secession more central and routine than in most states.
- Resistance Narrative
TPLF slogan: “Resistance / Struggle”
Comparable movements:
- Palestinian movements: “Resistance” as permanent identity
- Irish Republicanism (IRA/Sinn Féin): Armed struggle legacy
- Algerian FLN: Revolution as eternal legitimacy
Common pattern: The struggle never fully ends—even after power is achieved—because conflict sustains moral authority.
Consequence: Compromise is framed as betrayal; peace becomes suspicious
- Delegitimizing Alternative Nationalism
TPLF slogan: “Fake nationalism” (against pan-Ethiopian identity)
Comparable movements:
- Ethnic nationalists in former Yugoslavia: Civic Yugoslav identity labeled false
- Hutu Power ideology: Pan-Rwandan identity rejected
- Hindutva (India): Secular nationalism portrayed as fake
Common pattern: Competing identities are labeled artificial or oppressive, while ethnic nationalism is presented as “authentic.”
- Religious Symbolism
TPLF slogan: “Above St. Mary of Zion, below Debre Zion”
Comparable movements:
- Serbian nationalism: Orthodox Church symbolism
- Political Zionism: Biblical references
- Iranian Revolution: Shiite religious imagery
Common pattern: Religion is used to sacralize political goals, making opposition morally suspect, not just politically wrong.
- Implicit Threats
TPLF slogan: “The voice of Tigray will be heard—one way or another”
Comparable movements:
- ETA (Basque movement)
- Tamil Tigers (LTTE)
- Kosovo Liberation Army (early phase)
Common pattern: Ambiguous language that keeps violence implicit but justified if demands are ignored
- Overall conclusion
Taken together, these slogans functioned to:
- Merge party, identity, and destiny
- Legitimize power through history, law, and religion
- Suppress dissent by framing it as betrayal
- Prepare society psychologically for permanent confrontation
- Overall comparison
These slogans place TPLF within a global pattern of ethnonationalist movements that:
- Begin as liberation forces
- Gain legitimacy through sacrifice
- Fuse identity, party, and history
- Treat dissent as betrayal
- Normalize escalation when challenged
- What makes the TPLF case distinct:
- Heavy reliance on constitutional secession language
- Deep fusion of ethnic identity + state power
- Long transition from liberation movement to dominant regional authority
Let’s break this down carefully into three parts: psychological power of nationalist slogans, comparisons with Eritrea, Yugoslavia, and Rwanda, and how movements exit the cycle of mobilization/authoritarianism.
- Why nationalist slogans work psychologically
Nationalist slogans like TPLF’s are effective because they appeal to identity, emotion, and fear simultaneously. Key psychological mechanisms include:
- Identity fusion
- By equating party = nation = people, individuals feel that supporting the party is morally obligatory. Opposition feels like betrayal of self.
- Example: “Elect TPLF = Tigray”.
- Fear and threat framing
- Implicit threats (“one way or another”) heighten anxiety and reduce willingness to question leadership.
- Fear activates loyalty and conformity in-group members.
- Historical and religious sanctification
- References to martyrdom, sacred sites, or past struggle create a sense that loyalty is part of a moral or cosmic order, not just political preference.
- Example: “Above St. Mary of Zion, below Debre Zion”.
- Simplicity and repetition
- Simple, repeatable slogans are easier to remember and internalize, forming group narratives and collective memory.
Overall effect: People obey, mobilize, and defend the movement even when costs are high or promises are unfulfilled.
- Comparison with Eritrea, Yugoslavia, and Rwanda
| Country | Similar slogans/strategies | Outcome / Exit |
| Eritrea (EPLF/PFDJ) | “The people and the front are one”, struggle/independence narratives, religious/cultural symbolism | After independence (1993), EPLF became PFDJ, maintained monopoly over power. Exit failed: authoritarianism persists, internal dissent suppressed. |
| Yugoslavia (1990s) | “Serb nation must survive”, “Croatian statehood now”, historical/martyr references | Failed exit from ethnic nationalism; escalation led to civil war and breakup. Lesson: multi-ethnic states with competing nationalist slogans risk violent fragmentation. |
| Rwanda (Hutu Power, pre-1994) | “Protect Hutu interests”, fear of Tutsi domination, historical narratives | Failed exit; slogans fueled genocide. Extreme identity politics + fear led to catastrophic violence. |
Key insight:
- Successful exit is rare. Movements that fuse identity + threat + sacred/historical narrative often become self-perpetuating, and dismantling them requires strong institutions, inclusive governance, and alternative identities.
- How movements can exit the cycle
A movement stuck in perpetual mobilization can exit the cycle through:
- Institutionalization and rule of law
- Transforming from a liberation identity to a political party accountable to institutions.
- Example: ANC in South Africa transitioned from armed struggle to legal democratic governance.
- Inclusive narratives
- Replacing exclusive ethnic or party-centric slogans with civic or multi-ethnic identities.
- Example: Post-genocide Rwanda gradually emphasized national unity, though tightly controlled.
- Truth, reconciliation, and memory reform
- Acknowledging historical grievances without keeping them as a mobilization tool.
- Example: South Africa’s Truth and Reconciliation Commission reduced the power of historical martyrdom as a tool of ongoing political legitimacy.
- Economic incentives over identity mobilization
- Shifting loyalty from fear/identity to material progress and shared prosperity.
- Example: Some post-Yugoslav states (Slovenia, Croatia) focused on EU integration and economic development to reduce ethnic mobilization.
Failure modes:
- Movements fail to exit if identity fusion + fear + sacred narratives remain central, as in Eritrea or pre-genocide Rwanda.
- Attempts at reform can be blocked if leadership benefits from perpetual mobilization, as with TPLF or EPLF/PFDJ.
PESTELICOM ANALYSIS
Political Consequences
The rejection of future elections results in constitutional rupture, normalization of emergency governance, militarization of political authority, and the erosion of regional and international legitimacy. Political autonomy becomes detached from civic consent, rendering it structurally unsustainable.
Social Consequences
Social consequences include erosion of civic trust, normalization of violence as political mediation, intergenerational disillusionment, and declining civil society participation. The social contract is gradually replaced by fear-based compliance.
Economic Consequences
Economically, prolonged political uncertainty leads to investment withdrawal, capital flight, increased humanitarian dependency, labor market disruption, and infrastructure degradation. Long-term economic planning becomes infeasible without political predictability.
Cultural Consequences
Selective democracy politicizes identity, undermines civic rituals such as voting, narrows cultural expression, and restricts civilizational creativity. Culture shifts from generative engagement to defensive mobilization.
Environmental Consequences
Environmental governance deteriorates under permanent emergency rule through accelerated land degradation, weakened regulatory institutions, food insecurity, and the absence of climate adaptation planning.
Legal Consequences
Legally, electoral rejection produces selective constitutionalism, accountability gaps, exposure to international legal scrutiny, and erosion of citizenship rights. Law becomes subordinated to political expediency rather than normative order.
Institutional Consequences
Institutions experience declining legitimacy, capacity loss, replacement by informal or militarized structures, and diminished service delivery. Institutional decay becomes self-reinforcing.
Migrational Consequences
Migration shifts from economic mobility to political exile, resulting in long-term displacement, diaspora polarization, and regional instability spillovers.
Professional and Organizational Consequences
Professionals face career stagnation, ethical coercion, and politicization of expertise. Organizations experience operational restrictions, donor withdrawal, and fragmented coordination, hollowing out governance capacity.
Discussion
Within the ANU civilizational framework, the shift from wartime electoral participation to permanent electoral rejection represents a betrayal of civic consent, collapse of intergenerational legitimacy, and transition from political struggle to civilizational stagnation. Democracy reduced to a tactical instrument cannot sustain long-term societal regeneration.
Conclusion
This analysis demonstrates that selective electoral engagement followed by permanent electoral rejection produces systemic, multidimensional harm. Sustainable peace, recovery, and autonomy depend on inclusive political processes, accountable institutions, and civic participation. The permanent suspension of elections undermines both democratic legitimacy and the civilizational foundations of governance.
TPLF Based Brutal Genocidal Propagandas & ANU Detailed Exit Strategies in Saving Generations
- How TPLF slogans trigger psychological effects
TPLF slogans were carefully designed to influence beliefs, emotions, and behavior:
- Identity fusion: Slogans like “Elect TPLF = Tigray” make people feel that supporting the party is synonymous with supporting their own identity and nation.
- Fear and threat framing: Statements such as “The voice of Tigray will be heard—one way or another” create anxiety and compliance, discouraging dissent.
- Historical and religious sanctification: References to past struggles or sacred sites (“Above St. Mary of Zion…”) give the movement moral and spiritual legitimacy, making opposition seem wrong or immoral.
- Simplicity and repetition: Short, repeatable slogans make messages easy to internalize and spread, embedding them in collective memory.
Effect: These mechanisms mobilize society by increasing loyalty, obedience, and readiness to defend the movement, even at high personal or social cost.
- Societal mobilization
The psychological effects of these slogans produce observable societal outcomes:
- High political participation in support of the movement
- Suppression of dissent, as questioning leadership is framed as betrayal
- Perpetuation of ethnic-nationalist narratives, reinforcing the sense of a singular identity
- Normalization of conflict, with society psychologically prepared to accept or engage in escalation
- Interventions to help a movement exit the cycle peacefully
To transition from perpetual mobilization and avoid conflict, several strategies can be applied:
- Institutionalization and rule of law
- Shift legitimacy from identity-based authority to accountable governance and legal institutions.
- Inclusive narratives
- Replace exclusive ethnic or party-centric identity with civic or multi-ethnic narratives, allowing space for dissent and dialogue.
- Truth, reconciliation, and historical reframing
- Address past grievances without keeping them as mobilization tools, reducing emotional leverage of slogans.
- Economic and social incentives
- Provide tangible benefits (jobs, services, development) to shift loyalty from fear and identity to material well-being.
Key principle: Successful exit requires leadership willingness to share power, reduce fear-based mobilization, and broaden identity frameworks.
Here’s a detailed explanation of exit strategies tailored for the Agaezi National Union Party, which emphasizes a shared Ge’ez civilizational political framework and rejects tribal or ethnic identity as divisive. I’ll structure this carefully to highlight practical, theoretical, and psychological aspects.
- Context for Exit Strategies
The Agaezi National Union Party is committed to:
- Civilizational unity: Emphasizing the Ge’ez historical and cultural heritage as a shared foundation.
- Non-ethnic politics: Rejecting tribal and ethnic-based mobilization that historically fragments nations.
- Nation-building: Creating a political culture that prioritizes collective identity over narrow group loyalties.
In this context, “exit strategies” mean transitioning from any cycle of identity-based mobilization (as seen in TPLF-style movements) to a stable, inclusive, and peaceful political framework.
- Detailed Exit Strategies
- Institutionalization and Rule of Law
Explanation:
- Shift political legitimacy from charismatic or identity-based authority to formal institutions and transparent legal frameworks.
- Ensure that policies, appointments, and decision-making processes are codified, reducing the ability of any leader or faction to mobilize loyalty through tribal or ethnic appeals.
Practical steps for Agaezi:
- Establish independent electoral commissions and judiciary systems based on merit, not group affiliation.
- Create civic-oriented political structures, such as multi-ethnic advisory councils and councils of elders representing historical regions rather than ethnic groups.
- Enforce constitutional protections that guarantee equal rights for all citizens, reducing grievances based on perceived exclusion.
Impact:
- Reduces emotional and loyalty-based mobilization, creating a predictable, rules-based political environment.
- Inclusive Narratives Based on Shared Ge’ez Civilizational Heritage
Explanation:
- Replace divisive ethnic narratives with a shared historical and cultural identity that all citizens can relate to.
- Focus on civilizational achievements, language, literature, and religious/cultural traditions that transcend tribal boundaries.
Practical steps for Agaezi:
- Launch educational campaigns emphasizing shared Ge’ez heritage.
- Use national symbols, holidays, and commemorations that celebrate collective history rather than specific ethnic victories.
- Encourage cross-cultural civic projects, like festivals, media programs, and arts initiatives, that integrate multiple communities under one civilizational identity.
Impact:
- Weakens tribal and ethnic loyalty as the primary mobilization tool.
- Builds emotional and moral investment in a shared national vision.
- Truth, Reconciliation, and Historical Reframing
Explanation:
- Address historical grievances in a way that acknowledges past injustices without using them as a tool for tribal or ethnic mobilization.
- Transform collective memory from a source of division to a platform for learning, unity, and forward-looking civic identity.
Practical steps for Agaezi:
- Establish truth commissions that focus on the civilizational impact of conflicts, not ethnic blame.
- Reframe historical narratives to emphasize collaboration, coexistence, and shared resilience in the Ge’ez civilization.
- Create dialogue platforms that allow communities to discuss grievances constructively without reinforcing ethnic boundaries.
Impact:
- Reduces intergroup suspicion and creates a culture of reconciliation.
- Prevents exploitation of historical trauma by identity-based political factions.
- Economic and Social Incentives Aligned with National Unity
Explanation:
- Shift loyalty from tribal or ethnic identity to tangible national-level benefits, promoting collective prosperity.
- Incentives should reward cooperation and integration, not reinforce separateness.
Practical steps for Agaezi:
- Prioritize nationwide infrastructure, healthcare, and education projects accessible to all regions equally.
- Encourage inter-regional economic partnerships that require cross-community collaboration.
- Use merit-based appointments and development programs to reward contribution to civilizational unity rather than ethnic affiliation.
Impact:
- Reduces incentive to mobilize along tribal lines.
- Strengthens civic loyalty over ethnic loyalty.
- Leadership Commitment and Cultural Modeling
Explanation:
- The exit from identity-based mobilization requires exemplary leadership that embodies civic nationalism and rejects divisive ethnic rhetoric.
Practical steps for Agaezi:
- Leaders publicly reject ethnic favoritism in speeches and policy decisions.
- Promote inclusive representation in party structures and governance.
- Encourage mentorship programs where youth learn civic responsibility and historical consciousness rooted in shared civilization.
Impact:
- Sets a behavioral precedent, making non-ethnic mobilization the norm rather than the exception.
- Builds trust across communities in the party’s long-term vision.
- Integration and Long-Term Vision
To exit the cycle of identity-based political mobilization successfully:
- Institutional integrity + rule of law ensures predictability.
- Inclusive civilizational narratives create a shared emotional identity.
- Reconciliation and historical reframing neutralize divisive grievances.
- Economic and social incentives align material benefits with national unity.
- Leadership modeling ensures consistent messaging and behavior.
Result: A society where loyalty is based on shared civic and civilizational values, not tribal or ethnic affiliation, reducing the risk of fragmentation or conflict.
References
Acemoglu, D., & Robinson, J. A. (2012). Why nations fail: The origins of power, prosperity, and poverty. Crown.
Diamond, L. (1999). Developing democracy: Toward consolidation. Johns Hopkins University Press.
Entman, R. M. (2008). Media framing biases and political power: Explaining slant in news of Campaign 2008. Journal of Communication, 58(4), 732–749.
Hayner, P. (2011). Unspeakable truths: Transitional justice and the challenge of truth commissions (2nd ed.). Routledge.
Lederach, J. P. (1997). Building peace: Sustainable reconciliation in divided societies. United States Institute of Peace Press.
Linz, J. J., & Stepan, A. (1996). Problems of democratic transition and consolidation. Johns Hopkins University Press.
Paris, R. (2004). At war’s end: Building peace after civil conflict. Cambridge University Press.
Schmitt, C. (2005). Political theology (G. Schwab, Trans.). University of Chicago Press. (Original work published 1922)
Staub, E. (2011). Overcoming evil: Genocide, violent conflict, and terrorism. Oxford University Press.
Straus, S. (2007). What is genocide? Polity Press.
United Nations Development Programme. (2017). Governance for peace: Securing the social contract. UNDP.
