et al., 2010 ). Here, we aimed to investigate aggressive conflicts (defined as any action in which a child bites, kicks, hits, or otherwise physically hurts another child, Verbeek & de Waal, 2001 ) and reconciliation, within the context of play in preschool children ranging from 3 to 5 years of
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Giada Cordoni, Elisa Demuru, Enrico Ceccarelli and Elisabetta Palagi
the path from traumatic rupture to reconciliation. The Irish Free State was established in 1922 on a nationalist bedrock of conservative political and Catholic views. For the first half-century of its existence, Ireland relied on strict censorship laws to maintain its political, economic, and cultural
Dirkie Smit and Elna Mouton
© Koninklijke Brill NV, Leiden, 2008 DOI: 10.1163/156973108X272649 Journal of Reformed Th eology 2 (2008) 40-62 www.brill.nl/jrt Shared Stories for the Future? Th eological Reﬂections on Truth and Reconciliation in South Africa Elna Mouton a and Dirkie Smit b a) Professor of New Testament
The Case of Kosovo
enforcement and peace keeping through au missions, and reconstruction and development through focusing on security, emergency assistance, political governance, socio-economic reconstruction, human rights, justice, and reconciliation and women. They further deal with security sector reform ( ssr
© Koninklijke Brill NV, Leiden, 2009 DOI: 10.1163/156853109X460237 Asian Journal of Social Science 37 (2009) 646–676 brill.nl/ajss ‘. . . And the Truth Shall Set You Free’: Confessional Trade-Oﬀ s and Community Reconciliation in East Timor Ben Larke 1 Abstract In East Timor, as with many
, it can also be read as a ﬁ ctional exploration of the prob- lem of how con ﬂ icting belief systems may be reconciled in order to open the way to a more respectful and harmonious social life. It is particularly appropriate to focus on the theme of reconciliation in reading this novel because it has
[German Version] From ancient canon law to CIC/1917, reconciliation (Lat. reconciliatio) denoted the (liturgical) absolution required for a church, cemetery, or altar to be used again after desecration or profanation (CIC/1917 cc. 1172–1177; 1207). It also denotes reconciliation with God and the
It is not a coincidence that both Shakespeare and Bergman, one sage in drama and the other in film, depict old age in their marvellous works King Lear and Wild Strawberries respectively. To a considerable degree, both masterpieces concerning old age share striking similarities. Both Lear and Isak are suffering from alienation from their children and/or parents. However, threatened by impending death and plagued with a sense of guilt, both old men feel compelled to look back and reevaluate their past life. To put it another way, accidental incidents kindle the dying protagonists’ thoughts over their past life of isolation and suffering, which provokes a journey of self-discovery and self-recognition, and finally leads to the realization of their faults. This motivation advances the process of self-transformation and a profound understanding of the essence of life, which paves the way for them to seek forgiveness and come to terms with their family members. Consequently, this chapter attempts to discuss the similar theme of redemption in both King Lear and Wild Strawberries from three aspects: the portrayal of old age, the course of gaining self-knowledge, and the final reconciliation and redemption. It argues that the theme of reconciliation and redemption in old age through suffering is prevalent and exigent in these two works. The journey of human suffering, which is physical, mental and psychological for both Lear and Isak, is a means of learning to understand and love, which advances the dying protagonists’ re-evaluation, self-discovery, self-recognition and self-transformation, and leads to their efforts to pursue forgiveness and finally redemption.
It is generally accepted in apology discourse that the offer of an apology is empowering for victims: it gives them power to forgive or to refuse to forgive – they may even choose to ignore the apology. The effects can be far-reaching. Reconciliation between the parties – an essential function of an apology – could be completely derailed in the absence of forgiveness. This chapter aims to explore the political implications of recent state apologies made to Indigenous peoples in Australia, Canada and the US. In particular the chapter will consider whether these apologies represent a shift in power between the states that make them and the Indigenous peoples to whom they are addressed. More specifically, the chapter will explore whether the acceptance or rejection of an apology is in fact a source of empowerment for Indigenous peoples. The chapter will begin by reviewing the range of functions an apology can serve. These may include facilitating a process of reconciliation, promoting the justice needs of victims, and possibly even their forgiveness, through the acknowledgement of their histories of suffering in an apology. In identifying these functions the chapter will outline how they translate to the making of state apologies to Indigenous peoples. As will be argued, however, insufficient attention has been paid to Indigenous peoples’ responses to the apologies made to them. The chapter will conclude arguing that in the absence of serious consideration of Indigenous peoples’ demands (as has been voiced in their responses to the apologies), the understanding of apologies as empowering for victim survivors is being undermined.
© Koninklijke Brill NV, Leiden R eligion & T heology 13/1 (2006) Unisa Press Also available online – www.brill.nl 1 The category of ‘reconciliation rituals’ is not, however, clearly de ﬁ ned and watertight, but rather encompasses a range of ritual practices. According to Cas Wepener, Van Vas