Vietnamese experience, that need to be preserved? The problem of reconciliation between history, memory and reality is tricky for many people across the spectrum. Unpacking the complexities is a difficult task. In their struggle with the interplay between personal memories and the official discourse, people
political machin- ery across the archipelago (Schulte Nordholt and van Klinken, 2007) — an issue that is also addressed by Erb and McWilliam in their papers in this issue. Despite the major upheavals, processes of reconciliation and political entitle- ment gave some hope for widespread change and
national/political modernisation. In Italy, AJSS 34,2_f4_209-224 5/15/06 4:27 PM Page 216
Religion and Politics: Nationalism, Globalisation and Empire • 217 the Lateran Accords of 1929, brought about a reconciliation of the ten- sions between the Roman Catholic Church and the fascist movement, and
commentators, Hegel was a sincere Christian. For instance, for Shanks (1991:115), in Hegel’s notion of ‘the real reconciliation of the divine with the world’, there is a direct link to his christologically determined view of true freedom. Likewise, Fischer (1989:12) likens Hegel’s idealistic explanation of
lines in tandem with the growth of middle classes (Yeoh, 2010: 142). The point is that ethnic divide is sustained, if not constituted , by the trauma of capitalist development precipitating inter- and intra-class negotiations. Ethnic reconciliation, on the other hand, may emerge from within such a
, violence is assumed to constitute “the greatest enemy of democracy” (Keane, 2004:1). They approach democracy as a process, which seeks “to replace violent confrontation by debate and discussion, aspiring to the peaceful reconciliation of the conflict and difference” (Schwarzmantel, 2010:220). Scholars in
and TRI : The Plot Thickens”. The Edge , pp. 14.
Ho, Jacqueline (2002h) “The RM 38 Million Face-Off”. The Edge , pp. 6.
Ho, Jacqueline (2002i) “Time for Reconciliation”. The Edge , pp. 6.
Ho, Jacqueline(2002j) “ TRI Takes Extraordinary Moves”. The Edge , pp. 6.
, for which Dnyaneshwar was largely responsible, “is the wonderful reconciliation of the spiritual and the temporal” (in Zelliot and Berntsen, 1988: 320). It situated devotion in the immediate and emphasised the everydayness of devotion to remove it from the confines of scripture, structures and
potential. He, too, however, discusses only the contemporary American scene. Implicit or explicit in the analysis of those critics who attempt to effect some sort of reconciliation between the two models (Giddens, 1974: 3; Domhoff, 1967; Rex, 1974)-indeed, the very reason why attempts at synthesis are
. The OMACC as a civil agency can therefore be actively involved in the counter-
27 insurgency program within the framework of the policy of attraction and reconciliation (OMACC 1986). As was the case with PANAMIN, OMACC's counter-insurgency program involved the establishment of "service centers in