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Journal articles on the topic 'Justice and reconciliation in Africa'

Author: Grafiati

Published: 29 September 2023

Last updated: 31 July 2025

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1

Gathogo, Julius. "Reconciliation Paradigm in the Post Colonial Africa: A Critical Analysis." Religion & Theology 19, no. 1-2 (2012): 74–91. http://dx.doi.org/10.1163/15743012-12341235.

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Abstract The article sets out to stir up the debate on reconciliation project in the post colonial Africa. As we strategise on ways and means of delivering the promise of reconstruction, there is need to pay more attention on the reconciliation for individual and society. In other words, does reconciliation mean blanket forgiveness or reparation? How can we ensure that those who looted Africa account for their misdeeds without further complicating the situation? The article is set on the premise that even though there are many paradigms in African theology of the twenty-first century, minor pa

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Koopman, Nico. "The Confession of Belhar 1986: A Guide for Justice, Reconciliation, and Unity." Journal of Reformed Theology 2, no. 1 (2008): 28–39. http://dx.doi.org/10.1163/156973108x272630.

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AbstractThis paper argues that the Confession of Belhar 1986 articulates the story of the Triune God's work of justice, reconciliation, and unity. That story redeems the human stories of injustice, alienation, and division in South Africa. It transforms us into people who make new stories of justice, reconciliation, and unity. The story of Belhar serves as a staff for justice, reconciliation, and unity. The cry for justice, reconciliation, and unity is first outlined (1). Thereafter, Belhar's understanding of justice as compassionate justice (2), reconciliation as the overcoming of alienation

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Dr., Ratzinger E. E. Nwobodo (Ph.D). "JUSTICE AND RECONCILIATION IN AFRICAN THOUGHT." UAI JOURNAL OF EDUCATION, HUMANITIES AND LITERATURE (UAIJEHL) 1, no. 3 (2025): 01–07. https://doi.org/10.5281/zenodo.15332564.

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<em>Justice and reconciliation are important concepts as far as human affair is concerned. In the face of unending tension and conflict of interest in human interactions, breakdown of law and order, the concepts of justice and reconciliation will remain an important topics of discource. In African societies, justice and reconciliation are restorative rather than punitive. This paper discusses these important concepts in human relationships while contextualizing to African thought. What does justice mean for the African? How do Africans approach justice and reconciliation in the bid to maintain

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D., Olusanjo,. "Political Forgiveness and Transitional Justice in Post-Conflict Africa and Hannah Arendt's Power to Forgive and Promise." African Journal of Social Sciences and Humanities Research 8, no. 1 (2025): 131–43. https://doi.org/10.52589/ajsshr-ufmuv4rk.

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This study articulates how Hannah Arendt’s conceptualisation of forgiveness, reconciliation and promise contribute to our understanding of the dynamics of forgiveness in post-conflict African contexts. Against widespread belief that Western theory or thought is not relevant to understanding African idiosyncrasies, let alone post-conflict Africa, this study contends that Hannah Arendt’s theorising on promise and forgiveness is relevant to explaining conflict resolution and transitional justice mechanisms in post-conflict Africa because of her emphasis that the imperative forgiveness should be b

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Ilo, Stan Chu. "The Second African Synod and the Challenges of Reconciliation, Justice, and Peace in Africa's Social Context: A Missional Theological Praxis for Transformation—Part 2." Missiology: An International Review 40, no. 3 (2012): 249–60. http://dx.doi.org/10.1177/009182961204000303.

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This essay continues the discussion (started in “Part 1” in the April 2012 issue) on the proposals of the Second African Synod for reconciliation, justice, and peace in Africa. In this second part, the theme of reconciliation is developed, while I propose a missional theological praxis of transformation in Africa through African Christianity. The paper argues that this requires the departure from a triumphalistic theology that glories simply in Christian expansion in Africa to a deeper concern on how to bring about the fruits of the eschatological harvest of God's kingdom in the challenging an

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Boesak, A. "And Zaccheus remained in the tree: Reconciliation and justice and the Truth and Reconciliation Commission." Verbum et Ecclesia 29, no. 3 (2008): 636–54. http://dx.doi.org/10.4102/ve.v29i3.40.

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And Zaccheus remained in the tree: Reconciliation and Justice and the Truth and Reconciliation CommissionSouth Africa’s Truth and Reconciliation Commission (TRC) has been praised the world over for its work and its example is being followed by many countries, in Africa especially. In South Africa the TRC has raised hopes and expectations that went beyond the TRC’s functionality within the framework of South Africa’s political settlement and its legal mandate given by Parliament. This contribution argues that there is growing disillusionment with the work of the TRC especially among black commu

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Meiring, P. G. J. "Leadership for reconciliation: A Truth and Reconciliation Commission perspective." Verbum et Ecclesia 23, no. 3 (2002): 719–35. http://dx.doi.org/10.4102/ve.v23i3.1235.

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As important as the need for authentic leadership in the fields of politics, economy and education in Africa may be, the continent is also in dire need of leadership for reconciliation. Against the backdrop of the South African Truth and Reconciliation Commission (TRC), the author – who served on the Commission – discusses five characteristics of leaders for reconciliation. Leaders need to be: leaders with a clear understanding of the issues at stake; leaders with respect for the truth; leaders with a sense of justice; leaders with a comprehension of the dynamics of forgiveness; and leaders wi

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Waghid, Yusef. "On the Possibility of Cultivating Justice through Teaching and Learning: An Argument for Civic Reconciliation in South Africa." Policy Futures in Education 3, no. 2 (2005): 132–40. http://dx.doi.org/10.2304/pfie.2005.3.2.2.

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In this article the author explores possibilities for cultivating justice with reference to teaching and learning in (South African) universities. It is argued that teachers and learners ought to become responsive, democratic and critical – they need to act justly in order to break with South Africa's apartheid legacy. The author discusses why readiness, deliberation and responsibility – acts of justice – ought to unfold in South African university classrooms and, more importantly, how each characteristic can potentially engender responsiveness, democracy and criticism respectively. Finally, s

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9

Volf, Miroslav. "The Social Meaning of Reconciliation." Interpretation: A Journal of Bible and Theology 54, no. 2 (2000): 158–72. http://dx.doi.org/10.1177/002096430005400205.

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10

Murphy, Colleen. "Justice and Reconciliation in Post-Apartheid South Africa." Philosophical Papers 40, no. 1 (2011): 49–154. http://dx.doi.org/10.1080/05568641.2011.560032.

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Kallinen, Timo. "Truth Commissions and the End of History." Suomen Antropologi: Journal of the Finnish Anthropological Society 35, no. 2 (2023): 93–96. http://dx.doi.org/10.30676/jfas.127477.

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Transitional justice refers to a set of judicial initiatives that have been used in so-called post-conflict societies in transition from war to peace or from authoritarian rule to democracy. By the turn of the millennium, transitional justice had become a dominant global model and the list of countries that have undertaken some form of transitional justice is large and constantly growing. Truth commissions are a popular form of transitional justice. They are defined as investigative bodies that have been mandated by their sponsor governments to clarify controversial historical events and contr

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Powell, Caroline, and Ntandoyenkosi Mlambo. "Space, Place and the Church: Fostering a Consciousness and a Theology of Spatial Justice in South African Churches." International Journal of Public Theology 16, no. 1 (2022): 74–88. http://dx.doi.org/10.1163/15697320-01540030.

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Abstract Located within the wider questions that the South African church is asking about the relationship between reconciliation and restitution in post-apartheid South Africa, this article tracks the emergence of a movement of churches seeking to address the urban and rural land restitution question and puts it into conversation with the praxis of spatial justice. The authors introduce insight into the history of land and specifically church land in South Africa and explore what actions have been taken towards restitution of church-owned land and what this means for the development of a theo

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Duncan, G. A. "Reconciliation through Church Union in post-Apartheid South Africa: The Uniting Presbyterian Church in Southern Africa." Verbum et Ecclesia 26, no. 1 (2005): 35–63. http://dx.doi.org/10.4102/ve.v26i1.212.

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This paper will argue that the union which brought the Uniting Presbyterian Church in Southern Africa into being was based on an inadequate view of reconciliation in a Christian context. While lip service may have been paid to the authentic concept, flawed views have led to many misunderstandings concerning the mission and vision of the new church, and despite attempts at reformation and renewal, reconciliation as justice restored still evades the ethos of the young denomination.

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Little, David. "A Different Kind of Justice: Dealing with Human Rights Violations in Transitional Societies." Ethics & International Affairs 13 (March 1999): 65–80. http://dx.doi.org/10.1111/j.1747-7093.1999.tb00327.x.

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In “transitional societies” like South Africa and Bosnia, which are currently moving from authoritarianism, and often violent repression, to democracy, questions arise about the appropriate way to deal with serious human rights offenders. Will a system of retributive justice bring about the healing and harmony necessary for peace and stability? Or, is “a different kind of justice” required, one explicitly aimed at reconciliation, and designed to repair and restore relations, and, perhaps, to forgive offenders rather than prosecute them? Are the systems mutually exclusive, or can they be combin

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Abe, Toshihiro. "Reconciliation as Process or Catalyst: Understanding the Concept in a Post-conflict Society." Comparative Sociology 11, no. 6 (2012): 785–814. http://dx.doi.org/10.1163/15691330-12341246.

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Abstract While the work of the South African Truth and Reconciliation Commission has brought various new issues in the study of post-conflict society and transitional justice, a problematic issue that remains is how we should understand the ideal of reconciliation. This paper first critically traces previous theoretical works on reconciliation policy in South Africa, particularly paying attention to the arguments in political philosophy that have been deployed to incorporate the post-TRC condition into a theoretical frame. This examination is followed by a discussion invoking René Girard’s not

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Nalepa, Monika. "Overcoming Historical Injustices: Land Reconciliation in South Africa. By James L. Gibson." Perspectives on Politics 10, no. 2 (2012): 429–31. http://dx.doi.org/10.1017/s1537592712000631.

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Overcoming Historical Injustices: Land Reconciliation in South Africa. By James L. Gibson. New York: Cambridge University Press, 2009. 328p. $92.00.All three of James Gibson's books on transitional justice in South Africa focus on showing that the politics of reconciliation with the Apartheid regime are less related to economic “self-interest” than to “sociotropic fairness.” On close examination, Gibson concludes that an individual's preferences about land reconciliation are not a direct function of egocentric instrumentalism. Rather, in his view, they are shaped by conceptions of whether one'

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Cassin, Barbara. "“Removing the perpetuity of hatred”: on South Africa as a model example." International Review of the Red Cross 88, no. 862 (2006): 235–44. http://dx.doi.org/10.1017/s1816383106000506.

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Based on the example of the Truth and Reconciliation Commission in South Africa, the author analyses the conditions necessary from a philosophical and philological perspective — even if they are never enough — to move from war to reconciliation, and thus to deal with hatred: a policy of remembrance, a policy of justice and a policy of speech.

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LenkaBula, Puleng. "JUSTICE AND RECONCILIATION IN POST-APARTHEID SOUTH AFRICA: A SOUTH AFRICAN WOMAN'S PERSPECTIVE." International Review of Mission 94, no. 372 (2005): 103–16. http://dx.doi.org/10.1111/j.1758-6631.2005.tb00489.x.

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Nagel, Mechthild. "Ubuntu, Gender and Spirituality: Transformative Justice Considerations." Kalagatos 15, no. 2 (2018): 56–70. http://dx.doi.org/10.23845/kgt.v15i2.718.

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The Ubuntu principle, popularized by Archbishop Desmond Tutu presiding over the Truth and Reconciliation Commission in the New South Africa, has potential to assist Western philosophical conceptions of forgiveness in envisioning transformative justice. Aspects of Ubuntu overlap with the Western feminist inspired ethic of care while departing from Western ethics with its emphasis on spirituality and communalism.

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Didace Hatungimana, Sylvestre Bizimana, and Thierry Bahizi. "Reconciliation without the gospel, a city without a horizon." World Journal of Advanced Research and Reviews 24, no. 3 (2024): 812–16. https://doi.org/10.30574/wjarr.2024.24.3.3560.

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The Great Lakes region of Africa has gone through long years of incessant wars. This situation has created divisive conflicts between its sons and daughters. Now, enormous efforts are being made here and there for a probable reconciliation. The goal of reconciliation is a future aspiration, an important element to aim for, perhaps even an ideal city to hope for in the Great Lakes region of Africa torn apart by conflicts of all kinds. This new city – a reconciled city, a peaceful and pacifying city – is only possible if the people of the Great Lakes agree to move from a divided past to a shared

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Didace, Hatungimana, Bizimana Sylvestre, and Bahizi Thierry. "Reconciliation without the gospel, a city without a horizon." World Journal of Advanced Research and Reviews 24, no. 3 (2024): 812–16. https://doi.org/10.5281/zenodo.15182734.

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The Great Lakes region of Africa has gone through long years of incessant wars. This situation has created divisive conflicts between its sons and daughters. Now, enormous efforts are being made here and there for a probable reconciliation. The goal of reconciliation is a future aspiration, an important element to aim for, perhaps even an ideal city to hope for in the Great Lakes region of Africa torn apart by conflicts of all kinds. This new city – a reconciled city, a peaceful and pacifying city – is only possible if the people of the Great Lakes agree to move from a divided past

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O'Sullivan, Siobhan. "Land and justice in South Africa." Boolean: Snapshots of Doctoral Research at University College Cork, no. 2010 (January 1, 2010): 135–39. http://dx.doi.org/10.33178/boolean.2010.31.

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When Nelson Mandela took office on 10th May 1994 as South Africa’s first democratic president, he pledged that out of “an extraordinary human disaster” would come “a society of which all humanity will be proud”. Since then, South Africa has been praised for overcoming racial division and hatred in a peaceful manner while developing economic growth. This positive picture of post-apartheid South Africa has been compromised in recent years by rising crime, xenophobic violence, unemployment, and service-delivery protests. My research looks at how the new democracy has redistributed land and why le

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O'Mahony, David, Jonathan Doak, and Kerry Clamp. "The politics of youth justice reform in post-conflict societies: mainstreaming restorative justice in Northern Ireland and South Africa." Northern Ireland Legal Quarterly 63, no. 2 (2020): 269–90. http://dx.doi.org/10.53386/nilq.v63i2.386.

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Criminal justice reform plays a pivotal role in helping to foster reconciliation and peace-building in postconflict societies. In the wake of their respective political transitions, both Northern Ireland and South Africa have formulated proposals for reform of their youth justice systems based upon restorative principles. This article analyses the attempts to roll out these reforms in both jurisdictions. It considers why new youth justice arrangements have largely been well received in Northern Ireland, yet have struggled to be implemented successfully in South Africa and reflects on possible

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Rombouts, Heidy. "Truth and reconciliation: Should the key notions be revised?: Experiences from South-Africa and Rwanda." Temida 5, no. 4 (2002): 33–44. http://dx.doi.org/10.2298/tem0204033r.

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Both the South African Truth and Reconciliation Commission and the Gacaca tribunals, which started recently in Rwanda, are framed in terms of truth and reconciliation. But what does the truth mean? What does reconciliation mean? It can be argued that searching the truth has a very precise meaning - namely determining the details of what factually happened. And it is in this sense that most people understand the search for the truth. However it can be questioned whether this fact-finding is what the search for truth aims at in a context of transitional justice. .

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Nelaeva, G., and N. Sidorova. "Transitional Justice in South Africa and Brazil: Introducing a Gendered Approach to Reconciliation." BRICS Law Journal 6, no. 2 (2019): 82–107. http://dx.doi.org/10.21684/2412-2343-2019-6-2-82-107.

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The concept of transitional justice has been associated with the periods of political change when a country emerges from a war or turmoil and attempts to address the wrongdoings of the past. Among various instruments of transitional justice, truth commissions stand out as an example of a non-judicial form of addressing the crimes of the past. While their setup and operation can be criticized on different grounds, including excessive politization of hearings and the virtual impossibility of meaningfully assessing their impact, it has been widely acknowledged in the literature that the Truth and

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Hovland, Ingie. "Macro/Micro Dynamics in South Africa: Why the Reconciliation Process Will Not Reduce Violence." Journal of Peacebuilding & Development 1, no. 2 (2003): 6–20. http://dx.doi.org/10.1080/15423166.2003.194812506437.

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The reconciliation process in South Africa has been hailed as an astounding example of a non-violent transition to democracy, and its Truth and Reconciliation Commission (TRC) has subsequently served as the starting point for reflections on reconciliation, transitional justice and the possibility of truth commissions in other countries. This article suggests that it is necessary to examine South Africa's reconciliation process more critically, focusing on why it has not brought about a reduction in the high levels of violence. It is argued that the reconciliation process has failed in this res

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Dandala, M. "The role of the church in the birth and nurture of a new nation." Verbum et Ecclesia 22, no. 1 (2001): 30–42. http://dx.doi.org/10.4102/ve.v22i1.620.

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Bishop Mvume Dandala, in his inaugural lecture as honorary professor at the Faculty of Theology, University of Pretoria, describes the challenges awaiting the churches in the new South Africa. He does it by defending five theses: (1) It takes strong visionary leadership to lay foundations for reconciliation; (2) Ground base support and initiatives are critical for the success of reconciliation; (3) Social transformation, fairness and justice must be understood as an intrinsic fabric of reconciliation; (4) Reconciliation is not possible where the contending factions do not have a common underst

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Oelofsen, Rianna. "Afro-communitarian Implications for Justice and Reconciliation." Theoria 63, no. 146 (2016): 1–19. http://dx.doi.org/10.3167/th.2016.6314601.

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Abstract This article explores the relationship between the concepts of restorative justice, racial reconciliation and Afro-communitarianism, and how these concepts apply to the South African situation. A version of restorative justice which is necessary for the Afro-communitarian conception of reconciliation will be defended. The understanding of restorative justice defended includes aspects of both distributive and procedural justice.

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Meiring, P. G. J. "Bonhoeffer and costly reconciliation in South Africa – through the lens of the South African Truth and Reconciliation Commission." Verbum et Ecclesia 38, no. 3 (2017): 18–34. http://dx.doi.org/10.4102/ve.v38i3.1559.

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Dietrich Bonhoeffer never visited South Africa, and he probably did not know a great deal about the country. But the relevance of the German theologian for South Africa was never in doubt. In the struggle against apartheid his message and his theology served to guide theologians, church leaders as well as lay Christians alike. His life and his death served to inspire many during their darkest hours. Theologians, with John de Gruchy in the lead, studied his works extensively. Heroes from the struggle against apartheid, Beyers Naudé, Desmond Tutu and Steve Biko, among others, were hailed as latt

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Maluleke, T. S. "Justice in post-apartheid South Africa: Towards a Theology of Restitution." Verbum et Ecclesia 29, no. 3 (2008): 681–96. http://dx.doi.org/10.4102/ve.v29i3.36.

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Justice in post-apartheid South Africa: Towards a Theology of RestitutionHaving dabbled with the metaphors of liberation, reconstruction and reconciliation, the time may have come for (South) African prophetic theology to seriously consider the metaphor of restitution. In this essay, the author outlines the contours of a theology of restitution. The starting point is the existing but mostly unspoken theologies for and against various forms of restitution. An exploration of the contours of a theology of restitution is conducted. In order to illustrate the tasks and challenges of a theology of r

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Ungureanu, Camil. "Reconciliation without forgiveness? Reading Icíar Bollaín’s Maixabel (2021) with Hannah Arendt." International Journal of Iberian Studies 37, no. 2 (2024): 113–30. http://dx.doi.org/10.1386/ijis_00128_1.

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The Spanish process of addressing Euskadi Ta Askatasuna’s (ETA) violent past has not followed a single transitional justice model or established a truth commission akin to those in South Africa, Latin America or Eastern and Central Europe. Instead, the case of Spain is marked by diverse legal, political and civic endeavours, sparking distinct discussions and artistic depictions regarding the dialectic between justice, forgiveness and reconciliation when addressing past crimes. By drawing on Hannah Arendt’s influential perspective on reconciliation and its critiques (in particular, by Jacques D

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Prabowo, Rian Adhivira, and Kukuh Budi Mulya. "Tawaran Model KKR Indonesia Dalam Penyelesaian Pelanggaran Ham Berat Masa Lalu Dengan Sejumlah Pengalaman Pembanding." JURNAL HUKUM, POLITIK DAN KEKUASAAN 2, no. 1 (2022): 54–83. http://dx.doi.org/10.24167/jhpk.v2i1.5648.

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: How a nation contront it’s past is one of the topics on studies of transititonal justice. Since Constitutional Court nullified Indonesian TRC Law 27/2004, reconciliation in Indonesia has entered a status quo. This paper explores possibilities on regulating the future of Indonesian reconciliation law based on three points of departures: (i) the dynamics on regulating reconciliation in Indonesia, (ii) precedents from Constitutional Court’s decisions, and (iii) lesson learned from South Africa and Chile’s TRCs. Using normative legal approach, this paper proposes four reconciliation models: (i)

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Verwoerd, Wilhelm J. "Toward the Truth About the Trc: a Response To Key Moral Criticisms of the South African Truth and Reconciliation Commission." Religion and Theology 6, no. 3 (1999): 303–24. http://dx.doi.org/10.1163/157430199x00209.

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AbstractIn this article the 'genre' of the TRC Report is clarified in order to answer some of the criticisms of the TRC. It is argued that the TRC conceptualised its role as the promotion of restorative justice rather than retributive justice. Justice and reconciliation is served not by isolating perpetrators of gross human rights violations but by restoring human community. Different aspects of the effects of the TRC's work are considered, namely reconciliation, amnesty and forgiveness Justice-based and reconciliation-based criticisms of the TRC are answered.

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Hamber, Brandon. "'Ere their story die': truth, justice and reconciliation in South Africa." Race & Class 44, no. 1 (2002): 61–79. http://dx.doi.org/10.1177/0306396802044001587.

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Hamber, Brandon. "‘Ere their Story Die’: Truth, Justice and Reconciliation in South Africa." Race & Class 44, no. 1 (2002): 61–79. http://dx.doi.org/10.1177/0306396802441005.

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Dolamo, R. T. H. "Reconciliation and economic justice in South Africa: The role of the Church and Theology." Verbum et Ecclesia 22, no. 2 (2001): 292–99. http://dx.doi.org/10.4102/ve.v22i2.646.

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The Church as we understand it, is an alternative community to the State because it has been borne out of the single most important event of the Resurrection of Jesus Christ from the dead (Pannenberg 1972:87). The Church is therefore an institution that does its theology from the christological perspective without doing violence to the other two persons of the Trinity. One important concept that needs to be revisited by the Church through its theology is that of reconciliation with regard to economic justice in South Africa. We have achieved democracy in April 1994, but economic justice will r

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Gumede, William. "How effective have African truth commissions been?" African Yearbook on International Humanitarian Law 2020 (2020): 192–208. http://dx.doi.org/10.47348/ayih/2020/a7.

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The study is a critical review of several African countries’ attempts to seek justice, truth and lasting peace after deadly conflict through the mechanisms of transitional justice, specifically through the establishment of truth and reconciliation commissions or equivalent structures. Outcomes for African commissions have been mixed. Some met with genuine success. Some were obviously ineffective, neither uncovering the truth, nor bringing justice to the victims or holding perpetrators accountable. The review will analyse why some African truth commissions have performed better, while others ha

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Rojas, Hugo, Salvador Millaleo, and Miriam Shaftoe. "Transitional Justice in Established Democracies: Analysis of the Canadian, South African, and Chilean experiences." Latin American Legal Studies 10, no. 2 (2022): 470–533. http://dx.doi.org/10.15691/0719-9112vol10n2a9.

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In the last four decades, theories and mechanisms of transitional justice have been formulated and implemented in numerous countries, forming an interdisciplinary theoretical and practical corpus. This paper proposes to expand the scope of transitional justice so that it can be applied in stable democracies. The proposed reformulation could be useful to address structural injustices affecting indigenous peoples, that are a legacy of colonialism and assimilationist policies, and to address acts of state repression that constitute serious human rights violations. These reflections are formulated

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Gibson, James L. "Truth, Justice, and Reconciliation: Judging the Fairness of Amnesty in South Africa." American Journal of Political Science 46, no. 3 (2002): 540. http://dx.doi.org/10.2307/3088398.

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Healey, Joseph. "How Small Christian Communities Promote Reconciliation, Justice and Peace in Eastern Africa." Journal for Peace and Justice Studies 20, no. 2 (2010): 43–60. http://dx.doi.org/10.5840/peacejustice201020219.

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Sooka, Yasmin. "Dealing with the past and transitional justice: building peace through accountability." International Review of the Red Cross 88, no. 862 (2006): 311–25. http://dx.doi.org/10.1017/s1816383106000543.

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Based on her experience as a member of the South African and the Sierra Leonean truth and reconciliation commissions, the author formulates guiding principles and looks at the circumstances in which a truth and reconciliation commission constitutes an appropriate instrument to deal with transitional justice issues. The author also identifies possible contributions that truth and reconciliation commissions can make during a period of transition.

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Tolera, Megersa. "Oromumma and the Elusive Quest for Reconciliation: An African Community-Based Conflict Resolution Mechanism." Journal of Advance Research in Social Science and Humanities (ISSN 2208-2387) 11, no. 1 (2025): 28–34. https://doi.org/10.61841/qvtyg287.

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This article explores the concept of Oromumma and the pursuit of reconciliation among the Oromo people in Ethiopia. The Oromo possess a rich cultural heritage that emphasizes collective decision-making, social accountability, and human rights. Their reconciliation process serves as a community-based conflict resolution mechanism, prioritizing restorative justice and healing relationships between individuals and communities. However, this process faces significant challenges, including a lack of formal recognition and support from the Ethiopian government and judiciary. This essay argues that a

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Botha, N. "Reconciliation as narrative: Witnessing against a too easy and a too difficult reconciliation." Verbum et Ecclesia 29, no. 3 (2008): 656–80. http://dx.doi.org/10.4102/ve.v29i3.35.

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Reconciliation as narrative: Witnessing against a too easy and a too difficult reconciliationAfter the dawn of democracy in South Africa in 1994 diverse paradigms on reconciliation have appeared on the scene. In this article these paradigms are not discredited so much for being downright unproductive, but they are found to be either too prescriptive as is the case with the TRC or too limited as is the case with the three paradigms of which mere sketches are offered.The main thrust of the article is a proposal on developing reconciliation as narrative in contradistinction to a dogmatic, technic

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Smit, Dirkie, and Elna Mouton. "Shared Stories for the Future? Theological Reflections on Truth and Reconciliation in South Africa." Journal of Reformed Theology 2, no. 1 (2008): 40–62. http://dx.doi.org/10.1163/156973108x272649.

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AbstractFor South Africa, both the 20th and 21st centuries began with facing a painful past while searching for a shared future: the experiences of the war (1899-1902) between the colonial British Empire and the two Boer Republics, and the legacy of official apartheid (1948-1990), respectively. According to many, these histories are deeply inter-related in that the sufferings which the Truth and Reconciliation Commission faced were partly caused by the inadequate handling of the sufferings of the war. From a Christian perspective, focusing on stories of women, the essay considers three such is

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Nagy, Rosemary. "Violence, Amnesty and Transitional Law: “private” Acts and “public” Truth in South Africa." African Journal of Legal Studies 1, no. 1 (2004): 1–28. http://dx.doi.org/10.1163/221097312x13397499735869.

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AbstractWhereas amnesty is generally associated with impunity and denial, in South Africa, amnesty was pulled into the reach of justice and reconciliation. This article assesses the extent to which South Africa's amnesty fulfilled these normative goals. It centers on the difficulty of differentiating between “private” acts and “political” crimes deserving of amnesty. It argues that the determination of political crimes obfuscated the full extent of apartheid violence and responsibility for it. Consequently, the amnesty process produced a truncated “truth” about apartheid violence that was insu

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Propst, Lisa, and Christopher C. Robinson. "Pandemic Fiction Meets Political Science: A Simulation for Teaching Restorative Justice." PS: Political Science & Politics 54, no. 2 (2021): 340–45. http://dx.doi.org/10.1017/s1049096520001626.

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ABSTRACTWe team teach an interdisciplinary political science and literature course titled “Violence and Reconciliation,” with case studies on the Truth and Reconciliation Commission (TRC) in South Africa and on debates about whether to develop a TRC in Northern Ireland. The course culminates in a two-week simulation in which students role play the experiences, strategies, and needs of victims, perpetrators, legal teams, government officials, and NGOs in the aftermath of a horrific event that has torn a society apart. We assessed the simulation through pre- and post-simulation writing exercises

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Aiken, Nevin T. "The distributive dimension in transitional justice: reassessing the South African Truth and Reconciliation Commission’s ability to advance interracial reconciliation in South Africa." Journal of Contemporary African Studies 34, no. 2 (2016): 190–202. http://dx.doi.org/10.1080/02589001.2016.1211395.

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Mpofu, William Jethro. "Thabo Mbeki’s Decolonial Idea of an African in the African Renaissance." Thinker 93, no. 4 (2022): 36–44. http://dx.doi.org/10.36615/the_thinker.v93i4.2204.

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In this essay, I deploy a liberation philosophical perspective in order to understand Thabo Mbeki’s decolonial imagining of an African in the African Renaissance. It is my understanding that the African of the African Renaissance is one who has awakened to the task of undoing coloniality in the African postcolony. For instance, that an African has to declare that ‘I am an African’ in Africa, as Mbeki does, reflects the troubled and also troubling idea of being African in the African postcolony. It might seem that being human, and African in Africa, is an idea under question that must still be

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Ndimurwimo, Leah Alexis. "The impact of the flaws of transitional justice mechanisms in Burundi on Aspiration 4 of the African Union's Agenda 2063." Law, Democracy and Development 28 (January 14, 2025): 336–66. https://doi.org/10.17159/2077-4907/2024/ldd.v28.15.

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This article examines transitional justice mechanisms have been used to reconcile warring parties in Burundi. It draws on the findings of the Truth and Reconciliation Commission (or Commission vérité et reconciliation, commonly known as the CVR) to demonstrate the deficiencies of transitional justice in addressing Burundi's dark history. Among the key findings of the CVR report of 2021 is the revelation that the mass killings of 1972 amount to the international crime of genocide, a characterisation which is still contentious in Burundi. This article explores the strained relations between Buru

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Ujomu, Philip Ogochukwu. "Africa’s Crisis of Social and Political Order and the Significance of Ubuntu Human Values for Peace and Development." Culture and Dialogue 8, no. 1 (2020): 97–115. http://dx.doi.org/10.1163/24683949-12340077.

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Abstract Social life across the African continent is largely threatened by intolerance, injustice, lack of equal opportunity, inequity in resource distribution, lack of compassion, unfair treatment and disrespect for others’ rights, as well as compromising intrusion of ethnicity, corruption, terrorism and religion into affairs of the state. So, Africans largely struggle with the political problem of building and sustaining societies and institutions that can be civil and compliant to the rule of law. There exists an African problem of political justice (obedience to constitutional and procedur

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