The purpose of this study is to examine messages of landscapes that are located in Okinawa Peace Memorial Park. Landscapes at a case place perform memorial practices and speak social meanings. For example, there are visions of transcendentalism at the National Peace Memorial Hall. Namely, this site has not representations of Okinawa War and shows only a universal idea for the peace of all mankind. By the way, another landscape at this park, the Okinawa Prefectural Peace Memorial Museum has representation systems based on historical-geographical realities of Okinawa War. And this Prefectural Museum has a viewpoint that is a geomentality of Ryukyuan peoples as victims of Okinawa War. I discovered that different ways of seeing about Okinawa War provide implications about the establishment of strategy for peace education. All sites at the park have landscapes as discursive formation and textualities of landscapes have points of view about peace building through teaching children and young peoples. These points of view are as follows. First, the direction of peace education is not a moral education as idealist approach but a historical-geographical education as realist approach. I insist that the logic of peace education has the relevance in the practice of a historical-geographical education. That``s because this approach has intentions that peace education needs truthfull understanding and equitable thinking on past history and public memory as educational content and method. Also peace education is required glocal studies approach. In this approach, students can understand peace issues in the context of linkage of global-local scales. The strategy of glocal thinking enables multidimensional understanding about peace issues and it is transferred to reasonable solutions of various conflicts.