This chapter probes the mis-match between the rhetoric of public schooling -which affirms democracy and peaceful, equitable social relationsand the actually-implemented anti-violence and conflict management initiatives in typical public schools. A qualitative study in urban Canadian schools shows (with a few shining exceptions) an emphasis on gender-and racially-biased, exclusionary peacekeeping surveillance and control, far more than on sustainably democratic peacebuilding. This pattern has been exacerbated by recent systemic budget cuts and curriculum standardization. The chapter probes the implications of such 'peace' education for the reinforcement (or challenge) of gendered, racialized social inequalities and patterns of violence.School-based education for peace has a paradoxical relationship with the realities of conflict and violence: it does not necessarily disrupt patterns of overt violence, much less the structural violence of injustice and social exclusion (Curle, Freire, & Galtung, 1974). Several school practices actually may legitimate and reinforce structural and/or overt violence, at the same time that other school practices may contribute to positive peacebuilding (Bush & Saltarelli, 2000;Davies, 2004;Weinstein, Freedman, & Hughson, 2007;Williams, 2004). Prevailing approaches to explicit peace education tend to reflect the cultural norms of their authors: until recently, usually relatively privileged populations in relatively peaceful social contexts (e.g. Bekerman & McGlynn, 2007;Lederach, 1995;Salomon & Nevo, 2002). School practices generally disproportionately emphasize 'negative peace' -cessation or temporary prevention of overt violence-thereby facilitating social stability, which advantages those currently in power (Galtung, 1969). School 'peacekeeping,' the use of coersion to achieve negative peace, typically relies on monitoring and punitive discipline. Even 'peacemaking' (conflict resolution) processes, when they emphasize quick or premature settlement rather than messier democratic dialogue to build justice, may contribute more to negative peace than to transformative peacebuilding.Curriculum is privileged discourse that legitimates certain ways of thinking and delegitimates others (Apple, 1990). While schools teach about conflict explicitly, through lessons and communication of rules, probably the most powerful curriculum is implicitaffirmation of particular identities and behaviors through patterns of practice, language and silences. to create a 'Positive' peace refers to the presence of processes, norms and structures to continually build and protect just, nonviolent personal and social relationships (Galtung, 1996). Thus 'peacebuilding' means comprehensively changing the status quo, de-legitimating 'structural violence'the currently-dominant discourses, beliefs and practices that normalize violence, marginalization and oppression. Values, wrapped up in structures of social relationships and language about social