AFTER VIOLENCE: 3R, RECONSTRUCTION, RECONCILIATION ...
AFTER VIOLENCE: 3R, RECONSTRUCTION, RECONCILIATION ... AFTER VIOLENCE: 3R, RECONSTRUCTION, RECONCILIATION ...
hook because they have to do something, they cannot just let it pass by. So, what do they do? Scenario 2: Guilt for trauma, hoping that will do. Y is suffering a trauma, meaning something with an identifiable cause that did hurt and still does hurt, even to the point of PTSD (post-traumatic stress disorder). X shows signs of guilt, with identifiable cause in his own violence. The guilt hurt, still hurts and will continue hurting, "as long as I live". The hypothesis would be that through this mechanism symmetry and possibly balance have been obtained. There is no need to drizzle salt and pepper in the wound, to turn the knife around, or any other metaphor. X has enough problems with his own conscience, made credible if he adheres to a faith where the bad deed (assuming hurting Y is one) carries heavy demerit, or reduces the chances of salvation down toward zero, meaning that there is enough trauma in storage for him in the afterlife. Scenario 3: Y the victim hurts X the perpetrator: revenge The hypothesis is that trauma for trauma, and, implicitly, guilt for guilt, sticking to the moderate version--an eye for an eye, a tooth for a tooth, with no interest--may do the job. We assume that X and Y agree on what constitutes equal amounts of violence the tit for tat, the quid pro quo, and agree that equalization means closure. They are both equipped with internal violence book-keeping machinery, both draw satisfaction from a balanced bottom line. The problem is whether Z agrees to any settlement between X and Y, Z being God or Caesar, the state or the public, only two of them, or all in one. 31
Scenario 4: Z hurts both X and Y for their violent acts Z refuses to see violence/revenge as a private (negative) deal, and punishes both for "taking the matter in their own hands". Scenario 5: X and Y together hurt Z for hurting them Z has then managed to unite, possibly even reconcile, X and Y. Scenario 6: Z hurts X: punishment/justice. Z can then be God, Caesar, the state or the public depending on epoch and circumstances. The basic assumption is the same as in scenario 3: the sum of two violent acts is zero, one cancels the other, closure. But the question remains the same: what is the basis for assuming that X will draw the conclusion (individual prevention) never to be violent again, that Y will be satisfied knowing that X suffers the violence from above known as justice to abstain from engaging in the violence known as revenge, and that Z=the public will learn neither to be violent (general prevention), nor to engage in the violence known as lynching. Scenario 7: X, Y and Z all feel guilt due to the violence Schematically the scenarios fill a matrix of shared trauma: Table 4.1 Scenarios for X-perpetrator, Y-victim and Z-authority ------------------------------------------------------------- X as receiver Y as receiver Z as receiver ------------------------------------------------------------- X as sender Scenario 2,7 Scenario 1 Scenario 5 ------------------------------------------------------------- Y as sender Scenario 3 Scenario 3,7 Scenario 5 ------------------------------------------------------------- Z as sender Scenario 4,6 Scenario 4 Scenario 7 ------------------------------------------------------------- Together they constitute a community of violence; maybe not so dissimilar from what we today (1998) have in the Gulf region and in Yugoslavia, with some disagreement as to who is X and who is Y, 32
- Page 1 and 2: AFTER VIOLENCE: 3R, RECONSTRUCTION,
- Page 3 and 4: The institutional breakdown, the ab
- Page 5 and 6: potential. Violence is not like eat
- Page 7 and 8: democracy is an answer. If the cont
- Page 9 and 10: [1] The impression is given that vi
- Page 11 and 12: violence till the cease-fire confus
- Page 13 and 14: the underlying structural and cultu
- Page 15 and 16: level of participation, a rich, blo
- Page 17 and 18: up to net and gross national produc
- Page 19 and 20: naive, self-exculpatory German der
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- Page 23 and 24: e proud of. Translated into nationa
- Page 25 and 26: Cold War is by now a classical case
- Page 27 and 28: and property. Creativity in life-en
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- Page 31: case, substituted the verbal duel o
- Page 35 and 36: wounds to the spirit never, as psyc
- Page 37 and 38: chronologically. To the four cases
- Page 39 and 40: soldiers were the limbs and "we" (t
- Page 41 and 42: Let us try to summarize. Who/what w
- Page 43 and 44: accident. The only recourse might b
- Page 45 and 46: The white lynchers, victimized or n
- Page 47 and 48: massive, even collective, political
- Page 49 and 50: there an underlying, universal, que
- Page 51 and 52: structural specificities./55/ Thus,
- Page 53 and 54: enemies into court, they did not mi
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- Page 57 and 58: ereaved and those who know the bere
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- Page 61 and 62: Restructuration: the peace structur
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- Page 67 and 68: know only one good German; a dead G
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- Page 73 and 74: forgive you"? Definitely not. Some
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hook because they have to do something, they cannot just let it<br />
pass by. So, what do they do?<br />
Scenario 2: Guilt for trauma, hoping that will do.<br />
Y is suffering a trauma, meaning something with an identifiable<br />
cause that did hurt and still does hurt, even to the point of PTSD<br />
(post-traumatic stress disorder). X shows signs of guilt, with<br />
identifiable cause in his own violence. The guilt hurt, still<br />
hurts and will continue hurting, "as long as I live".<br />
The hypothesis would be that through this mechanism symmetry<br />
and possibly balance have been obtained. There is no need to<br />
drizzle salt and pepper in the wound, to turn the knife around, or<br />
any other metaphor. X has enough problems with his own<br />
conscience, made credible if he adheres to a faith where the bad<br />
deed (assuming hurting Y is one) carries heavy demerit, or reduces<br />
the chances of salvation down toward zero, meaning that there is<br />
enough trauma in storage for him in the afterlife.<br />
Scenario 3: Y the victim hurts X the perpetrator: revenge<br />
The hypothesis is that trauma for trauma, and, implicitly, guilt<br />
for guilt, sticking to the moderate version--an eye for an eye, a<br />
tooth for a tooth, with no interest--may do the job. We assume<br />
that X and Y agree on what constitutes equal amounts of violence<br />
the tit for tat, the quid pro quo, and agree that equalization<br />
means closure. They are both equipped with internal violence<br />
book-keeping machinery, both draw satisfaction from a balanced<br />
bottom line. The problem is whether Z agrees to any settlement<br />
between X and Y, Z being God or Caesar, the state or the public,<br />
only two of them, or all in one.<br />
31