Mourning and Forgiveness as Sites of Reconciliation Pedagogies

This paper explores mourning and forgiveness not simply as sources of existential, political, or emotional meaning, but primarily as possible sites of reconciliation pedagogies. Reconciliation pedagogies are public and school pedagogical practices that examine how certain ideas can enrich our thinking and action toward reconciliation—not through a moralistic agenda but through an approach that views such ideas both constructively and critically. Mourning and forgiveness may constitute valuable points of departure for reconciliation pedagogies, if common pain is acknowledged as an important aspect of rehumanizing the “enemy-other.” This work is difficult and the wider society may be skeptical; however, such work is about assisting a “never again” mentality develop in schools and civil society.     

Civil war and the non-linearity of time: approaching a Mozambican politics of irreconciliation

At least 1 million people died during the Mozambican civil war (1976/7-92). Unfolding after gaining independence from Portugal (1975) and alongside experiments with Afro-socialism in the 1980s, the war, despite its brutality, has not been subjected to global templates of reconciliation processes. Thus it comprises a unique case to probe what irreconciliation might mean – both as a political horizon and as an analytical concept. This text juxtaposes ethnographic material from rural, central Mozambique from the late 1990s and early 2000s emphasizing reconciliation with material from the same spaces from the 2010s onwards, where I identify what I term a ‘politics of irreconciliation’. I will make three arguments. First, informed by Hannah Arendt, I approach irreconciliation as fundamentally about the rejection of a world of violence in search of a world shared in common. Second, drawing on recent anthropological theorizing about temporal regimes and chronopolitics, I argue for the salience of a non-linear understanding of the politics of irreconciliation to grapple with the fact that civil war violence is understood as dangerously uncontained rather than nominally past. Third, within the context of Mozambique, forgiveness and its other, irreconciliation, are not only intimately tied to the temporally past or present; they are also, as I show, produced by a tangible and intense absence of a productive future.     

Introduction: On irreconciliation

Most post-conflict reconciliatory exercises make it incumbent upon survivors to forgive, and seek closure as a demonstration of ‘moving on’. Various anthropologists have criticized reconciliation and related forms of ‘alternative justice’ extensively but within the framework of maintaining social bonds and the rule of law. In this introduction, I reflect critically on the interdisciplinary scholarship on reconciliation, apology, and forgiveness, and theorize irreconciliation as a less examined lens of analysis. Rather than being in opposition to ‘peace’, irreconciliation allows us to interrogate the status quo by refusing to forgive endemic impunities, particularly in the aftermath of staged processes of justice and the absence-presence of the rule of law. In this special issue of the JRAI, I ethnographically explore irreconciliation's links with law, aesthetics, temporality, resistance, and control to locate its multiple analytical manifestations. Irreconciliation allows an important examination of the rule of law within processes of unresolved genocidal injustices and debates relating to slavery, Black Lives Matter, and institutional responses.     

Rendering the absent visible: victimhood and the irreconcilability of violence

Contemporary justice-making processes often focus on reconciliation or legal retribution, but not on the complexity of victimhood beyond individual subjectivity or refusals of state propositions for social repair. In Colombia, where drug cartels and state-sponsored violence had terrorized the population for over fifty years, it was not forgiveness and acceptance that punctuated the turn of the twenty-first century, but the refusal to reconcile with the state's duplicity regarding the disappearance and death of thousands. This essay illustrates how irreconciliation as an affective sentiment is taking shape in Colombia through forms of reattribution that take the form of victim visibilizations. In analysing the strategic use of victim visibilizations as a refusal of state accountability, their expansion of the notion of victimhood, and their politics of irreconciliation, I show how even with the state's remorse-driven discourses, the public's understanding that political, judicial, and social accountability was not possible and pushed them to chart new strategies for disclosure and healing.     

The supernatural characters and powers of sacred trees in the Holy Land

This article surveys the beliefs concerning the supernatural characteristics and powers of sacred trees in Israel; it is based on a field study as well as a survey of the literature and includes 118 interviews with Muslims and Druze. Both the Muslims and Druze in this study attribute supernatural dimensions to sacred trees which are directly related to ancient, deep-rooted pagan traditions. The Muslims attribute similar divine powers to sacred trees as they do to the graves of their saints; the graves and the trees are both considered to be the abode of the soul of a saint which is the source of their miraculous powers. Any violation of a sacred tree would be strictly punished while leaving the opportunity for atonement and forgiveness. The Druze, who believe in the transmigration of souls, have similar traditions concerning sacred trees but with a different religious background. In polytheistic religions the sacred grove/forest is a centre of the community's official worship; any violation of the trees is regarded as a threat to the well being of the community. Punishments may thus be collective. In the monotheistic world (including Christianity, Islam and Druze) the pagan worship of trees was converted into the worship/adoration of saints/prophets; it is not a part of the official religion but rather a personal act and the punishments are exerted only on the violating individual.     

宽恕与睡眠质量关系的研究进展

近年来,国内外对宽恕的研究逐渐增多,但宽恕与睡眠质量关系的研究较少,本文通过综述现有的一些研究资料,分析二者之间的关系。分析表明,人际侵犯事件是影响宽恕的外部因素,其严重程度直接影响受害者的宽恕水平及睡眠质量;宽恕能够降低受害者的生理唤醒、情绪唤醒、及认知唤醒,从而改善睡眠质量,但之间的相互作用及具体的内在影响机制并不明确。同时,影响宽恕水平的宜人性、外倾等人格特质也会影响睡眠质量。最后分析了目前研究中存在的缺陷,并对宽恕与睡眠质量关系的研究前景进行了展望。     

Reconciliation and Australian Indigenous Health in the 1990s: A Failure of Public Policy

In 1991, the Australian Commonwealth Parliament unanimously passed the Council for Aboriginal Reconciliation Act 1991. This Act implemented a 10-year process that aimed to reconcile Indigenous and non-Indigenous people by the end of 2000. One of the highest priorities of the reconciliation process was to address Indigenous socio-economic disadvantage, including health, education and housing. However, despite this prioritising, both the Keating Government (1991–1996) and the Howard Government (1996–2000) failed to substantially improve socio-economic outcomes for Indigenous people over the reconciliation decade. In this paper, I examine one of the most prominent socio-economic areas, that of Indigenous health. First, I discuss the appalling levels of Indigenous health throughout the reconciliation decade by analysing a number of health indicators, including life expectancy, infant mortality rate, standard mortality ratios, hospital rates and health Infrastructure. This analysis reveals significant and often worsening disadvantage in these health indicators. Second, I analyse a number of policies and programs concerning Indigenous socio-economic disadvantage that were developed by Commonwealth Governments in the 1990s. I argue that these policies and programs largely failed to address Indigenous socio-economic disadvantage. I also discuss alternative policies and programs that could reduce the significant levels of socio-economic disadvantage suffered by Indigenous people.     

Bias in phylogenetic tree reconciliation methods: implications for vertebrate genome evolution

Background

Comparative genomic studies are revealing frequent gains and losses of whole genes via duplication and pseudogenization. One commonly used method for inferring the number and timing of gene gains and losses reconciles the gene tree for each gene family with the species tree of the taxa considered. Recent studies using this approach have found a large number of ancient duplications and recent losses among vertebrate genomes.

Results

I show that tree reconciliation methods are biased when the inferred gene tree is not correct. This bias places duplicates towards the root of the tree and losses towards the tips of the tree. I demonstrate that this bias is present when tree reconciliation is conducted on both multiple mammal and Drosophila genomes, and that lower bootstrap cut-off values on gene trees lead to more extreme bias. I also suggest a method for dealing with reconciliation bias, although this method only corrects for the number of gene gains on some branches of the species tree.

Conclusion

Based on the results presented, it is likely that most tree reconciliation analyses show biases, unless the gene trees used are exceptionally well-resolved and well-supported. These results cast doubt upon previous conclusions that vertebrate genome history has been marked by many ancient duplications and many recent gene losses.     

宽恕的生理及神经机制研究进展

宽恕作为人类所独有一种美德,对人们来说并不陌生,但对于宽恕的系统研究却仅始于上个世纪80、90年代。本文采用文献法着重从生理心理、神经证据等方面对宽恕认知神经科学方面的研究进行了梳理和整合,最后对该研究领域未来的发展方向进行了展望。     

宽恕与睡眠质量关系的研究进展

近年来,国内外对宽恕的研究逐渐增多,但宽恕与睡眠质量关系的研究较少,本文通过综述现有的一些研究资料,分析二者之间的关系。分析表明,人际侵犯事件是影响宽恕的外部因素,其严重程度直接影响受害者的宽恕水平及睡眠质量;宽恕能够降低受害者的生理唤醒、情绪唤醒、及认知唤醒,从而改善睡眠质量,但之间的相互作用及具体的内在影响机制并不明确。同时,影响宽恕水平的宜人性、外倾等人格特质也会影响睡眠质量。最后分析了目前研究中存在的缺陷,并对宽恕与睡眠质量关系的研究前景进行了展望。     

Mythologising culture

In western Sydney, I found an extreme version of what I propose is a national Aboriginal mythopoeia, that is, a powerful system of beliefs and practices in relation to Aboriginal people and culture. A reified Aboriginal culture is promoted at institutional sites and in reconciliation discourses that evokes the presence of something precious and mysterious that must be re‐read into local Aboriginal people, but which assiduously avoids their actual circumstances and subjectivities. The awkward relationships and avoidances evident in a western Sydney reconciliation group are posited as a benign example of this mythology, born of a ‘sentimental politics’ of regret and reparation at work in Australia. Unity between the state and civil society is evident here, thus requiring an analysis that goes beyond a critique of government policies and programmes as intentional and rational, and grasps the nature of the widespread desire for Aboriginality. Through ethnographic attention to the actual relationships of Indigenous people and others, anthropologists can avoid being complicit in this regressive, separatist construction.     

Forgive and Forget: Differences between Decisional and Emotional Forgiveness

To forgive and forget is a well-known idiom, which has rarely been looked at empirically. In the current experiment, we investigated differences between emotional and decisional forgiveness on forgetting. The present study provides the first empirical support that emotional forgiveness has a strong influence on subsequent incidental forgetting. Specifically, our results demonstrate that emotional forgiveness leads to substantially higher levels of forgetting in respect to offense relevant traits compared to both decisional forgiveness and no forgiveness. This provides evidence for our hypothesized effect that only individuals who have emotionally forgiven a transgression, and not those who just decided to forgive, subsequently forget offense relevant traits attributed to the transgressor.     

The Long-Term Effects of Reconciliation in Japanese Macaques Macaca fuscata

With one exception, all previous studies of reconciliation in non-human primates (friendly reunion between former opponents) have focused on demonstrating the immediate, short-term effects despite the widely held view that reconciliation has a long-term function of repairing social relationships following aggression. To investigate this long-term function I compared mean interaction rates between opponents during the 10 d following reconciled and non-reconciled conflicts to baseline levels of interaction. Aggression rates during the 10 d after non-reconciled conflicts were significantly higher than the baseline rate, whereas after reconciled conflicts aggression was minimal. Similarly, grooming, proximity and approach rates during the 10 d after non-reconciled conflicts were significantly lower than the baseline rate whereas grooming, proximity and approach rates in the 10 d after reconciled conflicts were restored to baseline levels. These results indicate that there are consequences to not reconciling with a former opponent and highlight the fact that these may be costly in terms of increased risk of long-term aggression and reduced affiliation. The data support predictions from the Relationship-Repair Hypothesis suggesting that reconciliation functions as a mechanism for the repair of social relationships damaged by aggression.     

Fixing a Match or Two: Cricket,Public Confession and Moral Regeneration

‘In a moment of stupidity and weakness I allowed Satan and the world to dictate terms to me. The moment I took my eyes off Jesus my whole world turned dark.’ With these words, the former South African cricket captain, Hansie Cronje, publicly confessed that he had been a cheat, attempted to make peace with the United Cricket Board, located his fall from grace within a peculiarly fundamentalist Christian frame of guilt and atonement, and subtly connected himself and his corruption with a set of understandings about the simultaneous rigidity and vulnerability of the moral order that have grown over the past two centuries to inform, underpin and idealise Afrikaner collective notions of self. That moral order and its vulnerabilities, I will suggest here, have framed a collective identity and a collective sense of both victimhood and entitlement, within which any act becomes acceptable and possible if it can be deemed necessary.     

Postconflict Affiliation and Stress-Related Behavior of Long-Tailed Macaque Aggressors

Previous studies on macaques and baboons showed that after agonistic conflicts aggressees as well as aggressors show an increase in stress-related behavior such as scratching. Reconciliation reduces stress-related behavior of the aggressee. We investigated the influence of various affiliative postconflict behaviors of the aggressor on the aggressor's scratching rates in captive long-tailed macaques: reconciliation, contacts with the aggressee's kin (or substitute reconciliation), and contact with other group members (or triadic affiliation). After a conflict, the aggressor showed an increase in rates of scratching. Scratching rates were reduced after reconciled conflicts compared to nonreconciled conflicts. Substitute reconciliation did not reduce scratching when we controlled for the influence of reconciliation, i.e., the aggressor might not interpret it as a substitute for reconciliation. Triadic affiliation did not reduce scratching rates, hence, triadic affiliation probably does not console the aggressor. Scratching rates after reconciliation are significantly lower than scratching rates after triadic affiliation. This proves that the stress-reducing effect of reconciliation is not due to the calming effect of general body contact but that the stress reduction is specifically associated with contacts with the former opponent. The contestants are anxious about their relationship, and only reconciliation takes away this anxiety. Reconciliation is thus an important social repair strategy.     

Abortion, value and the sanctity of life

In Life's Dominion Dworkin argues that the debate about abortion is habitually misconstrued. Substantial areas of agreement are overlooked, while areas of disagreement are, mistakenly, seen as central. If we uncover a truer picture, then hope of a certain accord may no longer seem vain. I dispute many of these claims.
Dworkin argues that both sides in the debate are united in believing that life is sacred, or intrinsically valuable. I disagree. I maintain that only in a very attenuated sense of intrinsic value will this be agreed upon. I consider how an account of such value might be further fleshed out, but suggest, if this is done on any plausible lines, agreement will fall away. Dworkin argues, also, that the issue of personhood, does not, contrary to widespread belief, keep the parties apart. Again I disagree. We need to distinguish the question of whether there is in fact dispute over this issue from that of whether there is, in truth, good reason for dispute. And I argue that, rightly or wrongly, the issue of personhood remains central. Dworkin suggests that the purported proximity between the two sides offers some hope of an eventual reconciliation. At least, they will agree to differ, accepting that in this area freedom of choice is paramount. I am sceptical. Even this measure of reconciliation depends upon conservatives giving up positions which, I argue, they will continue to maintain.
There is a further point. Dworkin appears to be, in many ways, cautiously optimistic. I appear, in contrast, to be pessimistic. I argue, however, that only so long as we do disagree over matters of substance is there much hope that our differences might be resolved.     

Reconciliation, consolation and postconflict behavioral specificity in chimpanzees

Conflicts of interest arise regularly in the lives of all group-living animals and may escalate into aggressive conflicts. The costs of aggressive escalation can be reduced through peaceful postconflict interactions. This study investigated the postconflict behavior of 22 adult chimpanzees at Chester Zoo. The occurrence of reconciliation, i.e. the postconflict affiliative reunion between conflict opponents, and consolation, i.e. a postconflict affiliative interaction directed from a third party to the recipient of aggression, were demonstrated. Consolation was more likely to occur in the absence of reconciliation than after reconciliation, and reconciliation was more likely to occur in the absence of consolation than after consolation, supporting the hypothesis that consolation acts as a substitute for reconciliation when the latter fails to occur. Evidence for behavioral specificity, i.e. context-specific use of certain behaviors, was found for both reconciliation and consolation, which, along with high conciliatory tendencies, suggests an explicit style of postconflict behavior in the study subjects.     

Methodological and Evolutionary Aspects of Reconciliation among Primates

Affinitive contact between former opponents soon after a conflict has been demonstrated in a growing number of primate species. Several recent studies show that such contact reduces the probability of future conflicts, allows the recipient of aggression to reduce its anxiety, and restores tolerance between former opponents. Hence, these contacts can be termed reconciliation. In this paper, we critically discuss common methodological problems of studying reconciliation, examine functional aspects, and evaluate the existing variation in primate reconciliation in light of predictions derived from four untested hypotheses about its evolutionary origins. We find that the occurrence of reconciliation in primates is not limited to anthropoids. Neither is it limited to species with formalized dominance relations. Reconciliation is also not a prerequisite for life in permanent social groups. Instead, several lines of evidence support the hypothesis that reconciliation serves to maintain valuable social relationships between individuals. We suggest several more specific versions of this hypothesis and discuss reconciliation between kin, mates, and alliance partners, as well as a number of open questions pertaining to the mechanisms, functions and origins of reconciliation among primates.     

Perceived goal instrumentality is associated with forgiveness: A test of the valuable relationships hypothesis

Three autobiographical studies tested the valuable relationships hypothesis of forgiveness. Although previous studies revealed that relationship value predicts interpersonal forgiveness, the measure of relationship value may be conflated with affective assessments of the relationship with the transgressor, which might have caused a criterion contamination problem. Therefore, we assessed the goal-related instrumentality of the transgressor (i.e., how useful the transgressor is for helping the victim to achieve his/her goals in fitness-relevant domains). Three studies, one involving a Japanese student sample (Study 1), a second involving Japanese community sample (Study 2), and a third involving U.S. community sample (Study 3), convergently showed that perceived goal instrumentality, as well as a latent relationship value variable estimated from multiple measures of relationship value, are associated with forgiveness. Moreover, this association could be explained in part by the intermediate association of perceived goal instrumentality with empathy both in Japan and the U.S.     

How to Repair Relationships – Reconciliation in Wild Chimpanzees (Pan troglodytes)

Reconciliation appears to repair the relationships of former opponents after being disturbed by aggressive interactions. Despite a consensus about the benefit of reconciliation, how former opponents achieve this benefit remains unclear. Variation within reconciliation is evident in many species, but understanding what causes the variation has been mostly neglected until now. We collected 178 events of reconciliation of both sexes in a community of wild chimpanzees (Pan troglodytes) in the Taï National Park, Côte d'Ivoire. Our data provide evidence for the relationship‐repair function of reconciliation, as aggression disturbed tolerance levels among former opponents and reconciliation restored tolerance to normal levels again. Partners with highly beneficial relationships reconciled more often compared with partners of low mutual benefit. Latency and duration of reconciliation varied in combination, such that short reconciliations were initiated soon after the conflict, while long reconciliations were initiated later. Latency increased with the risk of further aggression, while duration decreased when costs were incurred from interruption of beneficial activities. In contrast, the complexity of reconciliation varied according to the intensity of the preceding conflict, such that reconciliation was more complex after more intense conflicts. Our results suggest that relationships between opponents are increasingly disturbed with increasing conflict intensity and reconciliation repairs all relationships independent of their relationship value. We propose that the function of reconciliation is to reduce the disturbance created by aggression, but the more frequent the reconciliation, the more beneficial it is for former opponents.