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ahistorical thrust of the proclamation, former Biafrans lost their claim to victimhood (as the vanquished) and with it the opportunity to mourn their loss which could have started a journey of real reconciliation and reintegration. As I will argue, there was no return for these Biafrans to their prelapsarian

In: Matatu

and hence a deliberate reflection of the country’s foundational myth “that debate, reason, interaction, negotiation, and reconciliation will make the future happen.” 17 That such negotiations often lead to controversial decisions became apparent during the early stages of the spatial reconstruction

In: Matatu

experiences, retains humanity and a capacity for devotion. Movingly, Owuor depicts a reconciliation between Nyipir and his torturer, Petrus Keah, the “intelligence man” who had attempted to save Nyipir’s son’s life and comes to commiserate with the grieving father. At the burial, when Nyipir’s “questions

In: Matatu

with the hens also suggests hope for future reconciliation between the domestic sphere of the Basotho village and the creative, communal world represented by the “wild” Barwa as well as hope for the success of the democracy emerging in adjacent South Africa out of the ruins of apartheid

In: Matatu

Transition Assistance Group) are strong indicators of apartheid’s slow demise within Namibia’s borders. Here, the focus is on the returning people, those who fled or fought—basically those who lived in exile for long stretches of time. The idea of reconciliation is central, as those who were away needed to

In: Matatu

the future generations though? That’s it is (sic) okay to blot out pieces of history that we deem inappropriate? If it irks you, just get a bulldozer and remove it? It’s almost as if we just slowly pulled away the hand of national reconciliation. It’s clear there are still remnants of bottled emotions

In: Matatu

grenade. Freedom Park, by contrast—though it cost far more than Heroes Acre, funding drawn in part from a so-called state ‘reconciliation package’—is relatively low-key, being hardly visible from nearby vantage points. Lacking huge statuary, it is an open site that blends into the landscape. In a sense a

In: Matatu

, the spirit of reconciliation in 1990 was reflected in Gordimer’s comment on Goosen’s book that “the time has come to garner all aspects of South African experience,” as well as in the observation of Albie Sachs of the ANC that Goosen had “captured the psyche of present-day South Africa with humanity

In: Matatu

silence regarding the bloody events in the history of the ANC ’s fight for freedom, will reconciliation be possible and enduring. This is the simple but key message of Mhlongo’s novel. The fact that reconciliation does not occur in Way Back Home , however, is a bitter testimony that Mhlongo issues to

In: Matatu

details of what happened to people, and searching for ways of coping with the trauma of war. In the drive for national reconciliation and development, we sometimes forget that we can only really move forward when we have come to terms with the past. For that to happen, we have to know it and name it

In: Matatu