Narrative Intervention in Interethnic Conflict

This article is rooted in a narrative approach to interethnic conflict which treats them principally as competing stories. On this basis, we examine experimental strategies for narrative intervention in interethnic conflict and potential tools for their reconciliation. Narrative intervention is understood here as a set of actions to identify and disseminate narratives that can reduce negative emotions and attitudes and promote reconciliation between members of conflicting groups. In terms of new solutions, we suggest a method of “Progressive Narrative Transformation” whose key element is the establishment of common points of contact between conflicting narratives and their gradual transformation such that they may converge into a new narrative accepted and shared by both sides. We present different kinds of narratives to evaluate attitudes and emotions among Azerbaijanis, including people displaced from their homes by conflict. Analyzing responses to a “common suffering” narrative, we registered that individuals and groups are able to keep sympathetic attitudes, even implicitly, toward their opponents. Results might enable scholars in conflict resolution and reconciliation to learn how to develop strategies that take advantage of these attributes of the human mind.     

Reconciliation and variation in post-conflict stress in Japanese macaques (Macaca fuscata fuscata): testing the integrated hypothesis

Reconciliation in primates, a post-conflict affiliative interaction between former opponents, appears to have two functions: (1) to repair relationship damaged by aggression such that animals who share more valuable relationships are more likely to reconcile, and (2) to reduce the post-conflict uncertainty and stress of former combatants. The 'integrated hypothesis' of reconciliation links these functions by arguing that the disturbance of a valuable relationship by aggression should result in particularly high levels of stress, which in turn should facilitate efforts to reconcile and thus gain relief from post-conflict stress. A key prediction of the integrated hypothesis is that victims of aggression suffer more stress following conflicts with individuals with whom they share a valuable relationship. In this article, we test the integrated hypothesis by observing the post-conflict behaviour of victims among a free-ranging provisioned troop of Japanese macaques (Macaca fuscata fuscata) living in Shiga Heights, Nagano, Japan. In this troop, monkeys reconciled roughly one in seven conflicts. The only factor that we could significantly relate to the occurrence of reconciliation was kinship; kin reconciled more frequently than non-kin did. Receiving aggression increased and reconciliation reduced the probability of being re-attacked after aggressive interactions, supporting the hypothesis that reconciliation repairs relationships. Victims' self-directed behaviour (SDB) – a behavioural index of stress comprising increases in scratching, self-grooming, and body-shaking – was elevated following aggression but decreased rapidly following reconciliation, supporting the idea that reconciliation functions to reduce post-conflict stress. Post-conflict SDB varied as follows: (1) victims showed a higher level of stress following aggression with kin than with non-kin, and (2) juvenile victims were less distressed than adults. The level of post-conflict SDB performed by juveniles following conflicts with kin was indistinguishable from that performed by adults but was greatly reduced following attacks from non-kin. These results indicate that post-conflict SDB keenly reflects the value of relationships between opponents, and that the post-conflict behaviour of free-ranging Japanese macaques fits the predictions of the integrated hypothesis. Accepted after revision: 11 September 2001 Electronic Publication     

Forgiveness and Reconciliation in the Life and Work of Desmond Tutu

This article explores how mission, forgiveness, and reconciliation have shaped the ministry and work of Desmond Tutu. As much as space permits, it tries to glean the ways in which Tutu has lived out his understanding of mission, forgiveness, and reconciliation in his various roles as lecturer of theology, as Africa director of the Theological Education Fund of the World Council of Churches, as the general secretary of the South African Council of Churches, as president of the All Africa Conference of Churches, as archbishop of Cape Town, and more recently as chairperson of the Truth and Reconciliation Commission. Through a close reading of seminal publications, the article will attempt to draw as complete a picture as possible of his views on forgiveness and reconciliation. To conclude, the essay shall refer to the work of Emmanuel Katongole and Chris Rice.     

The sacramental nature of peacemaking rituals: a case for a sacramental spirituality of reconciliation

South African scholar and peace activist John de Gruchy sees a close relationship between sacraments and peacemaking processes. Even though a Protestant, he calls the Church a sacramental community and the Truth and Reconciliation Commission (TRC) a ‘civic sacrament’. This raises the question of the relationship between processes and rituals of peacemaking and sacramentality. Moreover, how does reconciliation, as a core doctrine of Christian theology, relate to sacramentality and peacemaking efforts in society? Is reconciliation sacramental? Hans Boersma’s sacramental ontology provides a theological basis for an affirmative answer. Furthermore, the notion of Christ (and the Church) as primal sacrament(s) (Semmelroth, Schillebeeckx) gives a further basis to see processes of peacemaking as sacramental. The article argues for a sacramental spirituality of reconciliation (Schreiter). However, applying the arguments to two concrete cases, the TRC and the twinning of Coventry and Dresden, shows some difficulties in claiming sacramental status for reconciliation efforts.     

MUSIC THAT WILL BRING BACK THE DEAD? Resurrection,Reconciliation, and Restorative Justice in Post‐Apartheid South Africa

This essay explores how the doctrine of the Resurrection informs theological reflection on reconciliation in post-Apartheid South Africa. It begins by establishing the fragile and liminal state of reconciliation, despite the efforts of the Truth and Reconciliation Commission. It then argues that the Resurrection offers an ecstatic and relational understanding of the human, which in turn provides a basis for advancing claims regarding human dignity and well-being. In conversation with the work of Oliver O'Donovan and James Alison on the Resurrection, this view is further contextualized by incorporating insights from ubuntu and from the work of Judith Butler on grieving. The essay closes with proposals for how the church in post-Apartheid South Africa can give witness to the Resurrection in its immediate life and work through advocacy and carrying on the politics of grieving.     

My heart is on my tongue: the untranslated self in a translated world

Abstract: The South African Truth and Reconciliation Commission (TRC) was the first body to provide translation in all the languages of the country, setting people free from groping around with distorted tongues, unable to see, talk or hear one another … After three centuries of silence South Africans could daily hear the black voice talking and being translated; for the first time white South Africans could hear and listen. Through translation we could access our deepest emotions and feelings. But among the two thousand testimonies there were some that were incomprehensible, that confirmed every racial stereotype built up over many years of apartheid. What does one do with these ‘untranslatable’ narratives? This paper looks at one TRC testimony and one Bushmen story, both of them translated from indigenous languages and both posing enormous moral dilemmas. Read in a particular way, the Bushmen story seems to say that they had no sense of responsibility. I will look at the story in its cultural context as revealed through translation to see if another conclusion is possible. In the TRC testimony, I and two colleagues looked at the slippages between the original Xhosa testimony and the interpreted version and explore the consequences thereof. I want to make the point that a narrative can be experienced as discriminatory and ethically problematic when read through a particular, in this case a western, perspective. But the moment there is an attempt to interpret the narrative via its embeddedness in an indigenous worldview, it becomes breathtakingly ethical, fair and logical.     

Mission and Reconciliation

Mission and reconciliation are intrinsically connected because of the inherent vocational objectives of the two in human life. Both are meant to lead to some tangible transformation in the human ecosystem that fosters collegiality and fraternity between and among humans regardless of humanly set boundaries of race, culture, religion, and social classification. Both doubtless come with the massive task of making the objectives experienced by people. Neither are one-off assignments, but require lifetime engagement because of human frailty and susceptibility to do harm whether consciously or unconsciously, particularly the dimension of mission that focuses on reconciliation. Bringing about reconciliation is cumbersome in nature because it involves multilayered analysis and multidimensional approaches. These enable the processes to be deep and broad to avoid a situation where the healing being gained relapses and the building blocks of wholeness collapse. Achieving reconciliation between the victim and the perpetrator or the oppressed and the oppressor is often the most difficult task. Reconciliation is not as easy as it is expressed in biblical narratives. Jesus Christ's mission was to reconcile the world and humanity with the Godhead, and this was accomplished on the cross. That sounds more like a one-off task for Christ, but it was brought about by the ultimate sacrifice. His dying on the cross reminds everyone involved in the mission of reconciliation that it comes with enormous sacrifice, which may lead to the supreme price in some cases. This article engages with different themes, including African concepts of building and sustaining reconciliation and the reconciled as life-giving mission.     

Between conflict and reconciliation: the hard truth

In the context of the fairly recent Truth and Reconciliation Commissions (TRC), I examine phenomenologically the nature of truth as the essential condition for overcoming social and political conflicts, and as an instrument for enforcing so-called “transitional justice” periods and promoting reconciliation. I also briefly approach the limits of this truth’s possibility of being recognized, if its evaluative and practical dimensions and its appeal to an “intelligence of emotions” do not prevail over its merely theoretical claims. Though not expounding Schutz’s and Husserl’s contributions, and meditating on phenomena they did not deal with, I carry out this reflection inspired by their work and methodological approach. The case study used as an intuitive illustration is the recent Peruvian Truth and Reconciliation Commission.

Indigenizing and Decolonizing the Teaching of Psychology: Reflections on the Role of the Non‐Indigenous Ally

Canada's 2015 Truth and Reconciliation Commission published 94 Calls to Action including direction to post‐secondary institutions “to integrate Indigenous knowledge and teaching methods into classrooms” as well as to “build student capacity for intercultural understanding, empathy, and mutual respect.” In response, Canadian universities have rushed to “Indigenize” and are now competing to hire Indigenous faculty, from a limited pool of applicants. However, it is missing the true spirit of reconciliation for non‐Indigenous faculty to continue with the status quo while assigning the sole responsibility of Indigenizing curriculum to these new hires. How can non‐Indigenous psychology professors change their teaching to ensure that all students acquire an appreciation of traditional Indigenous knowledge about holistic health and healing practices, as well as an understanding of Canada's history of racist colonization practices and its intergenerational effects? Community psychologists, particularly those who have established relationships with Indigenous communities, have an important role to play. In this article, I survey the existing literature on Indigenizing and decolonizing psychological curriculum and share ways in which I have integrated Indigenous content into my psychology courses. I also reflect upon the successes, questions, and ongoing challenges that have emerged as I worked in collaboration with first Anisinaabek First Nations and then Mi'kmaw/L'nu First Nations.     

NEUROMYTHOLOGY: BRAINS AND STORIES

Abstract. I sketch a synthetic integration of several levels of explanation in addressing how myths, narratives, and stories engage human beings, produce their sense of identity and self‐understanding, and shape their intellectual, emotional, and embodied lives. Ultimately it is our engagement with the metanarratives of religious imagination by which we address a set of existentially necessary but ontologically unanswerable metaphysical questions that form the basis of religious belief. I show how a multileveled understanding of evolutionary biology, history, neuroscience, psychology, narrative, and mythology may form a coherent picture of the human spirit. Neuropsychological functions involved in constructing and responding to the narratives by which we form our identities and build meaningful lives include memory, attention, emotional marking, and temporal sequencing. It is the neural substrate, the emotional shaping, and the narrative structuring of higher cognitive function that provide the sine qua non for the construction of meaning, relationship, morality, and purpose that extend beyond our personal boundaries, both spatial and temporal. This includes a neural affect system shaped by our developmental dependency, the dynamic narratives of self formed in the development of identity and reconstructed over the life span, drawing on culturally available mythic and storied forms. Narrative constitutes our movement in moral space and may have the potential both for healing and for disruption for us as individuals and as a species, providing a contingent solution to the alienation and fragmentation of personhood, relationship, and community.     

Relationship Conflict and Restoration Model: A Preliminary Exploration of Concepts and Therapeutic Utility

The article examines preliminary results of the reconciliation cycle presented as part of the Relationship Conflict and Restoration Model (RCRM). This model is an integration of attachment theory, contextual family therapy, and narrative approaches. The model was implemented in a workshop format with 5 couples. Implications from this workshop are presented regarding the relationship between the primary constructs of the reconciliation cycle. Initial impressions indicate that the constructs of justice, empathy, trust, forgiveness, and grace are related to a couple’s overall experience of intimacy, offering support for the model. Implications of the RCRM are discussed.     

Punishment,Forgiveness and Reconciliation

It is sometimes thought that the normative justification for responding to large-scale violations of human rights via the judicial appararatus of trial and punishment is undermined by the desirability of reconciliation between conflicting parties as part of the process of conflict resolution. I take there to be philosophical, as well as practical and psychological issues involved here: on some conceptions of punishment and reconciliation, the attitudes that they involve conflict with one another on rational grounds. But I shall argue that there is a conception of political reconciliation available which does not involve forgiveness and this forms of reconciliation may be the best we can hope for in many conflicts. Reconciliation is nevertheless likely to require the expression of what Darrell Moellendorf has called ‘political regret’ and the denunciatory role aspect of punishment makes it particularly well-suited to this role.     

From Intractable Conflict Through Conflict Resolution To Reconciliation: Psychological Analysis

Intractable intergroup conflicts require the formation of a conflictive ethos that enables a society to adapt to the conflict situation, survive the stressful period, and struggle successfully with the adversary. The formal termination of such a conflict begins with the elimination of the perceived incompatibility between the opposing parties through negotiation by their representatives—that is, a conflict resolution process. But this is only part of the long-term reconciliation process, which requires the formation of peaceful relations based on mutual trust and acceptance, cooperation, and consideration of mutual needs. The psychological aspect of reconciliation requires a change in the conflictive ethos, especially with respect to societal beliefs about group goals, about the adversary group, about the ingroup, about intergroup relations, and about the nature of peace. In essence, psychological reconciliation requires the formation of an ethos of peace, but this is extremely difficult in cases of intractable conflict. Political psychologists can and should work to improve the state of knowledge about reconciliation,which until now has received much less attention than conflict resolution.     

Reply to Griswold, <Emphasis Type="Italic">Forgiveness: A Philosophical Exploration</Emphasis>

This paper replies to the account of forgiveness developed in Griswold’s Forgiveness: A Philosophical Exploration. It defends the idea that “unilateral” forgiveness is the paradigm case of the virtue of forgiveness, rejecting Griswold’s claims that forgiveness is essentially a “dyadic” virtue, and that reconciliation of the wronged party with the wrongdoer is a defining element of forgiveness. Forgiveness is fundamentally a matter of being reconciled to the persistence of human wrongdoing, as expressed in particular instances. Reconciliation may well be essential to some attempts at “political apology” for wide-scale wrongdoing. But then, contrary to some of Griswold’s claims, forgiveness will be central to many national projects of bringing about civic reconciliation. The paper also distinguishes between the project of seeking moral reconciliation from the project of seeking and granting political recognition for those who have been denied civic status. Contrary to Griswold’s view, the Vietnam Veterans War Memorial is best understood as a project of seeking and granting recognition, not as an attempt to produce civic reconciliation in response to the Vietnam War.     

Der verborgene Gott in der Theologie Werner Elerts

The re-formulation of conflicts, it has been claimed, is an important step towards reaching reconciliation in countries torn by conflicts. In this article I shall discuss reconciliation on the basis of my analysis of the nationalist theology of Sr. Pinochet and the alternative theological canons of people living in poverty in post-dictatorial Chile.1 1. Lene Sj?rup, Pinochets gud – og de fattiges teologiske modstand (K?benhavn: Museum Tusculanum, 2008); Lene Sj?rup, “Pinochets stedfortrædende lidelse og forsoning,” in Vendepunkter: Religion mellem konflikt og forsoning (ed. Lene Sj?rup; Odense: Syddansk Universitetsforlag, 2007); Lene Sj?rup, ”Pinochet as protector of and martyr for Christianity in Chile,” Nordic Journal of Religion and Society 19/2 (2006), 43-55. Reconciliation in the classical theological sense, my analysis indicates, is in itself part of these canons and therefore also of national conflicts. Religion does, however, play a major global, national, local and individual role in conflict resolution. This, I argue, indicates that there is more to conflict resolution than different canons of reconciliation. Conflicts are perceived as not only rupturing horizontal relationships between humans, but also vertical relationships with the divine. Conflict resolution, therefore, also involves the reparation of this relation. This paper discusses, using Chile as an example, the theological importance of memory work, the redefinition of space, and ritual as a means of repairing horizontal, as well as vertical, relations.     

The use of stories in moral development. New psychological reasons for an old education method

Contemporary approaches to moral development and moral education emphasize propositional thinking and verbal discussion of abstract moral dilemmas. In contrast, this article proposes that narratives (stories) are a central factor in a person's moral development. Support for this position comes from recent theoretical contributions of Bruner, Sarbin, Spence, Tulving, and others, who have emphasized narrative thought as a major form of cognition that is qualitatively different from abstract propositional or scientific thinking. In addition, over the last 10 to 20 years psychologists investigating and conceptualizing moral development have come to emphasize such processes as empathy (Hoffman), caring and commitment (Gilligan), interpersonal interaction (Haan), personal character and personality (Coles; Hogan; Staub; Rushton). It is proposed that narratives and narrative thinking are especially involved in how these processes lead to moral development and therefore that narrative should be rehabilitated as a valuable part of moral education.     

Do Master Narratives Change Among High School Students? A Characterization of How National History Is Represented

Master narratives frame students’ historical knowledge, possibly hindering access to more historical representations. A detailed analysis of students’ historical narratives about the origins of their own nation is presented in terms of four master narrative characteristics related to the historical subject, national identification, the main theme and the nation concept. The narratives of Argentine 8th and 11th graders were analyzed to establish whether a change toward a more complex historical account occurred. The results show that the past is mostly understood in master narrative terms but in the 11th grade narratives demonstrate a more historical understanding. Only identification appears to be fairly constant across years of history learning. The results suggest that in history education first aiming at a constructivist concept of nation and then using the concept to reflect on the national historical subject and events in the narrative might help produce historical understanding of a national past.     

“Putin,You Suck”: Affective Sticking Points in the Czech Narrative on “Russian Hybrid Warfare”

Using the case of the Czech narrative on “Russian hybrid warfare” (RHW), this article contributes to the broader question of why narratives succeed. Building on Lacanian psychoanalysis, narrative scholarship, and affect/emotions research in International Relations, we suggest that narrative success is facilitated also by two interrelated factors: embedding in broader cultural contexts and the ability to incorporate and reproduce collectively circulating affects. We develop a methodological framework for encircling unobservable affects within discourse via “sticking points”—linguistic phenomena infused with affective investment. We outline three categories of sticking points—valued signifiers, fantasies, and biographical narratives. Utilizing the approach in our case study, we focus on a narrative based around the notion that Russia waged a “hybrid war” against “the West” and that this should be faced with quasi‐military measures, which was successful in changing the language of Czech national security. We show that this narrative incorporated a range of sticking points, which contributed to its relative success. It utilized valued signifiers, such as “the West,” “the Kremlin,” “agents,” and “occupation,” weaved them together into a fantasy of a threat to the nation's “Western” identity, and intertwined this with the biographical narratives of history as a lens for world politics and East/West geopolitics.     

How Transitional Justice Processes and Official Apologies Influence Reconciliation: The Case of the Chilean ‘Truth and Reconciliation’ and ‘Political Imprisonment and Torture’ Commissions

Perceptions of the ‘Truth and Reconciliation’ and ‘Political Imprisonment and Torture’ commissions and related beliefs, emotions and socio‐emotional climate were analysed in people affected and unaffected by past political violence in Chile (N = 1278). People directly affected regard institutional apologies as less sincere and effective, and they were more critical of the commissions. Those who have a positive appraisal of the commissions, compared with people who disagree with the commissions activities, are less prone to forget past collective violence; report higher levels of negative emotions, such as shame, and positive ones, such as pride and hope, about the collective past; and consider that the commissions contributed to knowing the truth about what happened to victims and helped bring human rights violators to justice. Those appraising the commissions in a positive fashion also perceive a more positive emotional climate and inter‐group trust, have more confidence in institutions and report more universalistic values. A multiple‐regression analysis suggests that commissions play a relatively successful role as transitional justice rituals, reinforcing reconciliation. Copyright © 2015 John Wiley & Sons, Ltd.     

Universal stories: How narratives satisfy core motives

Abstract

For millennia, narratives have been a primary mode of oral discourse. Narrative presentation of information has been shown to facilitate interpersonal and group communication. However, research indicates that narratives are more than merely an adaptive mode of communication. Narrative is a fundamental – and perhaps foundational – element of social and cultural life. The present article posits that the centrality of narrative in social life is due to narrative’s ability to help satisfy the five core social motives, as identified by Fiske belonging, understanding, control, self-enhancement, and trust. In so doing, this article reviews empirical and theoretical work examining basic narrative processes, autobiographical narratives, and entertainment narrative consumption to illustrate how narrative thought helps to satisfies core human motives and in turn, how the narrative construction process informs self and identity formation.