Truth, Reconciliation, and Evil analyses evil in a variety of forms—as an unspeakable crime, a discursive or narrative force, a political byproduct, and an inevitable feature of warfare. The collection considers the forms of loss that the workings of evil exact, from the large-scale horror of genocide to the individual grief of a self-destructive homelessness. Finally, taken together, the fourteen essays that comprise this volume affirm that the undoing of evil—the moving beyond it through forgiveness and reconciliation—needs to occur within the context of community broadly defined, wherein individuals and groups can see beyond themselves and recognise in others a shared humanity and common cause.
Truth, Reconciliation, and Evil consists of expanded versions of papers presented at the Fourth International Conference on Evil and Wickedness, held in Prague in March 2003. The essays represent a variety of disciplinary approaches, including those of anthropology, linguistics, literature, philosophy, and psychoanalysis.
This work brings the fields of Christian theologies of atonement and reconciliation and Liberal Quaker theology into dialogue, and lays the foundation for developing an original Liberal Quaker reconciliation theology. This dialogue focuses specifically on the metaphorical language employed to describe the relationship of interdependence between humans and God, which both traditions hold as integral to their conceptions of human and divine existence. It focuses on these areas: the sin of human division and exclusion; atonement and reunification of humans and God as a response to sin; and the metaphors Liberal Quaker use to describe this interdependent relationship, specifically the metaphor of Light. This unique approach develops an original model of reconciliatory interdependence between humans and God that is rooted in both Christological and Universalist Liberal Quaker metaphorical and theological categories and utilizes the Liberal Quaker language of God as interdependent Light towards a new theology.
Racial Integration in the Church of Apartheid Marthe Hesselmans uncovers the post-apartheid transformation of South Africa’s Dutch Reformed Church. This church once constituted the religious pillar of the Afrikaner apartheid regime (1948-1994). Today, it seeks to unite the communities it long segregated into one multiracial institution. Few believe this will succeed. A close look inside congregations reveals unexpected stories of reconciliation though. Where South Africans realize they need each other to survive, faith offers common ground – albeit a feeble one. They show the potential, but also the limits of faith communities untangling entrenched national and racial affiliations. Linking South Africa’s post-apartheid transition to religious-nationalist movements worldwide, Hesselmans offers a unique perspective on religion as source of division and healing.
Skin Tight: Apartheid Literary Culture and its Aftermath traces the responses to the emergent paradigm of South African literary studies from the 1970s onwards. Embedded in the influential critical texts of the field, it claims, are hidden narratives - of land, race, gender, desire and embodiment. This volume explores these submerged dimension's of South African literary history and the influence they continue to exert well into the post-apartheid era. It suggests that significant continuities exist between late-apartheid and post-apartheid literary culture, and positions these against the interpretive horizon of South Africa's Truth and Reconciliation Commission.
This book is the first about private wildlife conservation and community involvement in Zimbabwe. It is a case study based on ethnographic fieldwork done in 1998. It focuses on the joint venture between a private wildlife conservation initiative, the Save Valley Conservancy, and its surrounding communities in terms of reciprocal exchange and the land question. It makes clear, amongst other things, that the current political tragedy in Zimbabwe about land did not start when Mugabe lost the referendum in February 2000. The book tries to offer an explanation for the unforgiving route that Mugabe has obviously taken in the land question, despite his words of reconciliation when he came to power in 1980. This book is of particular interest to students, practitioners and academics in the fields of (private) wildlife conservation, community participation and organisational co-operation.
Pour Sand, dans
Histoire de ma vie comme dans les
Lettres d'un voyageur, voyage et autobiographie vont de pair, car c'est son roman familial qu'elle inscrit dans l'espace. Les lieux de l'enfance et de l'adolescence constituent autant de noeuds de signification dont cette étude s'efforce de dénouer progressivement les fils. Ainsi s'éclaire toute la configuration affective et intellectuelle de l'écrivain. Se dévoile également la richesse de l'imaginaire sandien, tant dans les chapitres consacrés aux expériences enfantines de dédoublement, par le miroir ou l'écho, que dans les analyses du caché, du secret et de l'enfermement. En liaison avec la thématique du dehors et du dedans, l'espace sandien privilégie la frontière et le passage - seuils ou gués -, avec la tentation récurrente de se perdre dans l'élément liquide et mouvant des marécages et des rivières. Sa vision du monde, transcendée par le travail de l'écriture, est du côté de l'ubiquité, de la non-séparation et de la réconciliation des contraires. Il est donc bien légitime de parler d'une véritable poétique de la mobilité.
The scope of this volume is how churches experience themselves and their mission in their context. The discussions in this volume provide ample material to substantiate the claim that the church should not be an
ecclesia incurvata in se ipsa, (a church curved into itself) but welcoming and directed not only to personal needs but to social needs as well—but not bound to what people often feel the needs are and delving deeper to the real roots of sin and selfishness, be it personal, social or national. Contextualization in itself is part of the mission of the churches, but it is on the edge: should the church adapt to its context and lose both its identity and witness or should it find a way between the Scylla of easy adaptation to the changing contexts of this world that is passing and the Charybdis of a preservation of forms and identities of bygone times that have lost the freshness of the message of liberation of bondage, conversion and freedom, freedom to be what the church is called to be, a sign of hope, peace, reconciliation, justice and love?
As academic subject African philosophy is predominantly concerned with epistemology. It aims at re-presenting a lost body of authentic African thought. This apparently austere a-historical concern is framed by a grand narrative of liberation that cannot but politicise the quest for epistemological autonomy. By “politicise” I mean that the desire to re-cover an authentic African epistemology in order to establish African philosophy as autonomous subject, ironically re-iterates Western, enlightenment notions of the autonomous subject. Here, in the pursuit of an autonomous subject the terms of historical oppression are necessarily duplicated in the terms of liberation. In this study I use the term
disfigurement to refer to the double-bind - peculiar to post-coloniality - in which the African subject finds itself when it has to establish and affirm a sense of
apartheid (in order to confirm the assumption of difference) by inventing its own autonomy in a way that ironically conflicts with an African conception of the autonomous subject. The transcendental concern with epistemological authenticity and autonomy - indicative of an oppressive desire for Western style autonomy - necessary as it may be in a post-colonial context, is placed in an ethical framework that seeks to remain faithful to the African dictum of identity and autonomy “I am
because we are”. Whereas the first three chapters are concerned with the transcendental question ‘what is African philosophy?’, the fourth and last chapter situates the ethical framework within which this question arises in the context of the recently “completed” South African
Truth and Reconciliation Commission.