AFTER VIOLENCE: 3R, RECONSTRUCTION, RECONCILIATION ...
AFTER VIOLENCE: 3R, RECONSTRUCTION, RECONCILIATION ... AFTER VIOLENCE: 3R, RECONSTRUCTION, RECONCILIATION ...
enter this relationship. This is probably preceded by a feeling of having looked into the abyss: it is this, or else: hatred, retribution rather than restitution, with no end. The presumed psychological mechanism is something like this. On the surface X and Y are enacting the drama in four acts together, and relieve X of his guilt. But deeper down, in doing so, Y is relieved of his/her trauma. Y, the offended party, commands the moral high ground. Extending forgiveness from that position does not leave Y's own trauma untouched. And yet there is something missing. Like most victims in Western legal models (see Model I in Chapter 6) the victim may feel like singing "Oh say can you see, what is in it for me - ". This is the point where on top of psychological mechanisms some restitution might do much good. The perpetrator has to deserve being forgiven. That brings us close to the South African T&R process described in Chapter 6. The peace worker has to have it all in his/her mind and hands, steering the process, craftily, toward closure. Much knowledge, skills and above all human tact will be needed. And the training is mostly on the job. [4] The theological/penitence approach. In the Western world this approach is associated with Christianity, is perpetrator- oriented in general, and guilt-oriented in particular. Above three dimensions of guilt have been indicated: toward Other, the victim; toward Self; toward God/State. Matthew 25:40: "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me". This is the Christ, God's Son talking, thereby verticalizing the guilt, lifting it out of the Self-Other 71
context, landing it in the Self-God context (Self-Self is seen as deriving from the latter). Self-Other comes second. The approach then consists of a well-described, well- prescribed chain: submission-confession-penitence-absolution; to and from God, via His representative the Church (Orthodox, Catholic), or directly (Protestant). The penitence is mainly self-administered: prayer, fasting, celibacy, monastery, flagellation. Better some pain in this life than eternal pain in the after-life. Absolution then releases the perpetrator, the sinner, peccatore, from his guilt, sin, peccato, unto God. One problem is that this only works for the believer, or for the person who at least believes a little. There is little in this for the atheist. Nor for the Protestant not accepting the word of the Church as final; his guilt remains a burden. He needs more direct issue of the No guilt certificate. In addition this solves neither the Self-Other problem, nor the Self-Self problem. It may even exacerbate both of them, being used as an excuse to avoid any encounter with Other claiming that God solved the problem. If the Self-Self problem refuses to go away, doubts about God's absolution may arise. And Other is left with the theodis‚e/69/ and the general Why me!? The name of the peace worker in this case is the priest. A double, triple vocation is nothing new for a person who very often has to be a social worker. What should he look out for to be a good peace worker on top of his theological role? The basic point has already been mentioned: broaden the perspective. The priest helps paving the way for reconciliation with God, and thereby, for the believer, with Self. To do this he 72
- 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 33 and 34: Scenario 4: Z hurts both X and Y fo
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- 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,
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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 65 and 66: and traumas of the past, in a strug
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- Page 97 and 98: CONFLICT = ATTITUDES/ASSUMPTIONS +
- Page 99 and 100: Table 9.1. The praxis triad: DIAGNO
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context, landing it in the Self-God context (Self-Self is seen as<br />
deriving from the latter). Self-Other comes second.<br />
The approach then consists of a well-described, well-<br />
prescribed chain: submission-confession-penitence-absolution; to<br />
and from God, via His representative the Church (Orthodox,<br />
Catholic), or directly (Protestant). The penitence is mainly<br />
self-administered: prayer, fasting, celibacy, monastery,<br />
flagellation. Better some pain in this life than eternal pain in<br />
the after-life. Absolution then releases the perpetrator, the<br />
sinner, peccatore, from his guilt, sin, peccato, unto God.<br />
One problem is that this only works for the believer, or for<br />
the person who at least believes a little. There is little in this<br />
for the atheist. Nor for the Protestant not accepting the word of<br />
the Church as final; his guilt remains a burden. He needs more<br />
direct issue of the No guilt certificate.<br />
In addition this solves neither the Self-Other problem, nor<br />
the Self-Self problem. It may even exacerbate both of them, being<br />
used as an excuse to avoid any encounter with Other claiming that<br />
God solved the problem. If the Self-Self problem refuses to go<br />
away, doubts about God's absolution may arise. And Other is left<br />
with the theodis‚e/69/ and the general Why me!?<br />
The name of the peace worker in this case is the priest. A<br />
double, triple vocation is nothing new for a person who very often<br />
has to be a social worker. What should he look out for to be a<br />
good peace worker on top of his theological role?<br />
The basic point has already been mentioned: broaden the<br />
perspective. The priest helps paving the way for reconciliation<br />
with God, and thereby, for the believer, with Self. To do this he<br />
72
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