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Dominic O’Sullivan

© Koninklijke Brill NV, Leiden, 2010 DOI: 10.1163/156973210X526409 International Journal of Public Theology 4 (2010) 426–445 brill.nl/ijpt Reconciliation: The Political Theological Nexus in Australasian Indigenous Public Policy Dominic O’Sullivan Charles Sturt University, Australia Abstract

Reconciliation in Europe

A Case Study from the Western Balkans

Enrico Milano

Introduction: Construing Reconciliation as a Legal Principle Reconciliation between national groups and States following divisive historical events, such as in particular conflicts, is most of the times a difficult and painful process. Conflicting narratives may become entrenched and the passing of time may

Valérie Rosoux

Since the end of the Cold War, more and more specialists in history, philosophy, psychology, and other social sciences pay attention to what is designated as “probably the most important condition” for maintaining a stable peace: reconciliation between former enemies (Bar-Siman-Tov, 2000 : 237

Julius Gathogo

1. Introduction Reconciliation literally means repairing the damaged or broken bonds of unity and friendship between God and humanity and between human beings and their fellow beings on a personal and also on a communal level. In the words of Charles Villa-Vicencio, reconciliation does not

Rachel Schiller

grievances by prioritizing political and economic change (Huyse, 2003 ). 1 While these structural changes have played an important role in consolidating Aceh’s post-disaster transition, a key piece of the puzzle has been neglected. Reconciliation, or a focus on intergroup relations, has so far received

Toshihiro Abe

Reconciliation Commission in South Africa (TRC), the official organization that was mandated to promote national unity by seeking truth about the apartheid regime from a broad range of citizens. Thus, this article explores the possible function of reconciliation policy to promote social cohesion, focusing on

Yutaka Osakabe

controversial. While the Truth and Reconciliation Commission ( trc ) is a historically and politically important (as will be discussed later in this piece) the case of Dalhousie’s rj effort stands as a contemporary example of how sentimentalisation can become a serious problem. Sentimentalising certain

Bernhard Knorn

further specification of this diversity. The aim of this approach is not only to determine which differences can legitimately exist among the churches seeking unity, but also to explain that there has been a process of reconciliation. Compared to the abundant literature debating various visions for a

Christine Schliesser

at post-genocide Rwanda as a current example of a country’s quest for justice, reconciliation and democratization in the wake of violent conflict. Coming from the disciplinary perspective of a public theology that holds to the relevance of both theology and the churches for public life, I will

Yuko Ikkatai, Shigeru Watanabe and Ei-Ichi Izawa

relationship level (Aureli et al., 2002 ). Post-conflict affiliation (PC-affiliation) is a strategy by which combatants show socio-positive interactions with former opponents or with non-combatant bystanders; this is referred to as ‘reconciliation’ or ‘third-party affiliation’ respectively. Specifically