- Showing 8 posts filed under: National Reconciliation [–] published between May 01, 2010 and May 31, 2010 [Show all]
Sudan’s Comprehensive Peace Agreement viewed through the eyes of the women of South Sudan
Although there are problems relating to gender justice in both Sharia law and customary law, this paper focuses its discussion on customary law.
In South Sudan there are more than fifty tribes, each of which has their own customary law system. Despite the many differences between these systems, there are also many commonalities. One commonality is that they all affect women in similar ways. Several aspects of customary law are inconsistent with women’s rights. ‘The majority of southern Sudanese Customary Law systems show plainly a conflict between international human rights laws and rights granted to women and children in Customary Law’ (Jok et al 2004: 6).
May 25, 2010 National Reconciliation
We must protect victims, Ocampo's witnesses too
Louis Moreno-Ocampo, Prosecutor for the International Criminal Court, has come and gone. His visit did not, however, clarify what Kenyans are impatient to know.
We know he is pursuing cases involving politicians from both sides of the Grand Coalition, in which businesspeople, civil servants and state security agents may also be involved. But which cases specifically remain unclear.
National reconciliation and healing in Zimbabwe: Challenges and opportunities
For national healing and reconciliation to achieve the desired objective of uniting the fractured social and political groups, certain factors must be present.
Critical lessons in post-conflict security in Africa: The case of Liberia’s Truth and Reconciliation Commission
While the work of the Commission is now concluded, its Final Report and its processes provide penetrating insights into the challenges Liberia faces in consolidating the peace and providing security to its citizens. Many citizens testified to the erosion of public confidence in the institutions of the state, as these had become agents of oppression and were no longer delivering public goods and services. They also testified to the intense ethnic rivalries that the conflict generated and the need to re-develop a sense of the nation and national loyalty. The Commission’s second volume contains recommendations for institutional reform and national renewal. Above all, the Commission’s key finding was that the major root causes of the conflict were: poverty; greed; corruption; limited access to education; economic, social, civil and political inequities; identity; and land tenure and distribution.
Religion, conflict & peacebuilding: An introductory programming guide
from the introduction to the toolkit by USAID:
Connecting religion and violent conflict is easy to do. Many of the world’s violent outbreaks, both present and past, are couched in religious terms, ranging from the 1st century Jewish-Roman War, to the 11th century Crusades, to 17th century Thirty Years War to the 20th century Irish civil war to contemporary conflicts in Sri Lanka, Nigeria, Iraq, and Israel/West Bank/Gaza.
Connecting religion and peacebuilding is equally easy to do. Human history includes many examples where the religiously motivated acted in extraordinary ways to bridge divides, promote reconciliation, or advocate peaceful coexistence. It thus becomes clear that understanding the dynamics of conflict—both the sources of discord and the forces of resilience—requires an understanding of the connections between conflict, religion and peacebuilding. And yet sensitivities and uncertainties surrounding the mere mention of religion frequently stand in the way of that understanding.
A new commission for restorative justice to deal with difficult past practices of abuse and violence in Sri Lanka
The communiqué from the Presidential Media Unit announcing a probe into the violations of internationally accepted norms of conduct has incorporated several new words and phrases which are not yet familiar terms in the political discourse in Sri Lanka. A few such words and phrases are: the need for restorative justice; a probe of violations of internationally accepted norms of conduct; no recurrence of such tragic conflict in the future; institutional, administrative and welfare measures already taken in the post conflict phase and which should be further taken in order to effect reconstruction, rehabilitation and reconciliation; legislative and administrative measures that may be necessary to prevent such situations in the future; assessing the lessons learned from the recent conflict phase; identification of any persons or groups responsible for such acts, (and) payment of compensation for victims.
For a long period the government took up the position of burying the past as the best policy to be used in order to avoid the surfacing of the unhealed wounds. However, such a view, which has been taken in other places after the country has faced mass atrocities has not been an enduring policy. It simply becomes necessary to deal with the past. The only issue is how daringly such a task will be faced. This of course depends on the political will of the country's leaders and the civil society leaders of the time. If the country is blest with an enlightened leadership politically as well as other areas of intellectual life it becomes possible to take far reaching actions in dealing with past atrocities and violence and violations of human rights.
Trauma care in April
from the Prison Fellowship Rwanda blog:
The month of April is a very difficult time for most Rwandans. April 7, 2010 marks the sixteenth anniversary of the Rwandan genocide, where over one million Rwandans were killed in just under 100 days.
Sixteen years after the genocide is not a long time, and memories of the pain and loss are still raw and fresh in the minds of thousands of Rwandans. Many Rwandan survivors suffer from trauma and traumatic episodes during the period of April as they remember the horrific crimes experienced against them.
Justice, reconciliation and peacebuilding: Seen through African eyes
In 2000 the Catholic Diocese of Damongo in collaboration with the Catholic Relief Services started a peace project to build local capacity for justice-building, reconciliation and peace-building. In the course of my work I had to deal with the issue of the relevance of a Western style peace-building in African conflicts. Why not use the African traditional systems of conflict resolution? Implicit in these statements is the assumption that the Western style is foreign and in effective. African traditional systems work better in an African setting. African conflicts, African solutions. At the international level, indigenous and traditional practices of peace-building are regarded as unaccountable, opague and contradictory to the “enlightened” intentions of Western form of peacebuilding (liberal Peace) and internationally sponsored post war reconstruction efforts.