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Journal articles on the topic 'Political reconciliation'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Horton, John. "Political Reconciliation." Contemporary Political Theory 6, no. 1 (2007): 110–12. http://dx.doi.org/10.1057/palgrave.cpt.9300268.

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2

MacLachlan, Alice. "Political Reconciliation and Political Health." Criminal Law and Philosophy 10, no. 1 (2014): 143–52. http://dx.doi.org/10.1007/s11572-014-9296-3.

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3

Kim, Bi-Hwan. "A Spectrum of Political Reconciliation: Which Political Form and Which Reconciliation?" Korean Review of Political Thought 26, no. 1 (2020): 75–100. http://dx.doi.org/10.37248/krpt.2020.05.26.1.75.

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4

Digeser, P. E. "Book Review: Political Reconciliation." Political Theory 34, no. 6 (2006): 830–32. http://dx.doi.org/10.1177/0090591706292954.

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5

Graf, Friedrich Wilhelm. "Reconciliation priorities for the Church: Some German remarks." Verbum et Ecclesia 26, no. 2 (2005): 369–81. http://dx.doi.org/10.4102/ve.v26i2.230.

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Reconciliation has been a topic of major importance in both the German and South-African theological and political contexts. Political events involving the Christian Churches in these countries have prompted a renewed consideration of what is understood by the concept. This article examines some aspects of reconciliation in the contexts of Christian ethics and argues that, from a theological and historical perspective, the nature and practice of what was called reconciliatio is thoroughly religious, although what exactly is involved has been perceived differently over the course of Church hist

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6

Moon, Claire. "Narrating Political Reconciliation: Truth and Reconciliation in South Africa." Social & Legal Studies 15, no. 2 (2006): 257–75. http://dx.doi.org/10.1177/0964663906063582.

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7

O’Sullivan, Dominic. "Reconciliation as Public Theology: Christian Thought in Comparative Indigenous Politics." International Journal of Public Theology 8, no. 1 (2014): 5–24. http://dx.doi.org/10.1163/15697320-12341327.

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AbstractChristian public theology extends reconciliation beyond its principal sacramental concern for relationships between God and penitent to the construction of ‘socially just’ public relationships for the settlement of intra-national conflict. In theological terms, reconciliation brings public relationships into what Hally calls ‘the Christ narrative of passion, death and resurrection’ in which the perpetrators of injustice repent and seek forgiveness. This article introduces the conflicts that these discourses aim to resolve in Australia, Fiji and New Zealand and explains and contrasts re

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8

MacLachlan, Alice. "The Values of Political Reconciliation." Transnational Legal Theory 3, no. 1 (2012): 95–100. http://dx.doi.org/10.5235/tlt.3.1.95.

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9

Moellendorf, Darrel. "Reconciliation as a Political Value." Journal of Social Philosophy 38, no. 2 (2007): 205–21. http://dx.doi.org/10.1111/j.1467-9833.2007.00375.x.

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10

McCAUGHEY, Terence P. "Political Accomodation, Forgiveness and Reconciliation." Louvain Studies 24, no. 2 (1999): 135–46. http://dx.doi.org/10.2143/ls.24.2.542141.

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11

Hughes, Paul M. "Moral Atrocity and Political Reconciliation." International Journal of Applied Philosophy 15, no. 1 (2001): 123–33. http://dx.doi.org/10.5840/ijap200115111.

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12

Scarre, Geoffrey. "Political Reconciliation, Forgiveness and Grace." Studies in Christian Ethics 24, no. 2 (2011): 171–82. http://dx.doi.org/10.1177/0953946810397442.

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13

Philpott, Daniel. "An Ethic of Political Reconciliation." Ethics & International Affairs 23, no. 4 (2009): 389–407. http://dx.doi.org/10.1111/j.1747-7093.2009.00230.x.

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The core proposition of this article is that reconciliation, both as a process and an end state, is a concept of justice. Its animating virtue is mercy and its goal is peace. These concepts are expressed most deeply in religious traditions, including Judaism, Christianity, and Islam. The idea of justice as right relationship is also found in the contemporary restorative justice movement, an approach to criminal justice that has emerged in the past generation.For contemporary political orders addressing past war, genocide, and authoritarianism, the holistic justice of reconciliation involves no

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14

Kunnumpuram, Kurien. "Editorial: Reconciliation: Socio-Political Dimensions." Jnanadeepa: Pune Journal of Religious Studies Jan 2003, no. 6/1 (2003): 3–4. https://doi.org/10.5281/zenodo.4265551.

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Today we live in a world where there is growing violence whether it be perpetrated by the so-called terrorists or those who oppose them. Faced with this conflictual situations humans wonder if there is a way out of this spiral of violence. It is in this context that we see a ray of hope emerging from the recent developments in South Africa. After the demolition of the hated apartheid, the people of South Africa set out on a journey of national reconciliation. This novel experiment in socio-political management seems to hold a promise of peace for people everywhere in the world. That is why we

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15

Perry, Robert. "Peace without Reconciliation: Political Attitudes to Reconciliation in Northern Ireland." Journal for Peace and Justice Studies 24, no. 1 (2014): 3–27. http://dx.doi.org/10.5840/peacejustice20142411.

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16

Hahn, Henning. "Political Reconciliation in Light of Global Injustices." Yearbook for Eastern and Western Philosophy 2019, no. 4 (2020): 63–74. http://dx.doi.org/10.1515/yewph-2020-0008.

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AbstractThis article applies the idea of political reconciliation (and with it the rationale of restorative justice) to current debates on global injustices. My underlying thesis is that the idea of reconciliation fits better to the nonideal circumstances of global exploitation and domination. Originally, political reconciliation defines a transitional process from a state of severe injustice to a state of renewed social peace and cooperation under conditions of serious disagreement and in the absence of a well-ordered social structure. What the theory of political reconciliation has to add to

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17

Udayangani Sepala, Dinusha. "The Youth Uprising Movement in Sri Lanka in 2022 and New Trends of Sinhalese Perceptions of Minority Civil and Political Rights and Reconciliation." International Journal of Research and Innovation in Social Science IX, no. IV (2025): 1608–19. https://doi.org/10.47772/ijriss.2025.90400119.

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This study examines new trends in the Sinhala community’s perceptions of minority civil and political rights and reconciliation following the 2022 Youth Uprising in Sri Lanka. The understanding among the Sinhalese people of minority civil and political rights and reconciliation has played a crucial role in shaping the political landscape of Sri Lanka and fostering reconciliation or deepening divisions since the colonial era. However, previous research has paid minimal attention to Sinhalese perceptions of minority civil and political rights and reconciliation. Addressing this gap, the primary

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18

Midic, Ignatije. "Reconciliation in a socio-political dimension." Sabornost, no. 9 (2015): 109–18. http://dx.doi.org/10.5937/sabornost9-9774.

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19

Shale, Victor. "Review: Zimbabwe: Injustice and Political Reconciliation." Journal of African elections 4, no. 2 (2005): 142–47. http://dx.doi.org/10.20940/jae/2005/v4i2a9.

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20

Guelke, Adrian. "Commentary: Truth, Reconciliation and Political Accommodation." Irish Political Studies 22, no. 3 (2007): 363–66. http://dx.doi.org/10.1080/07907180701527276.

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21

Verdeja, Ernesto. "Political reconciliation in postcolonial settler societies." International Political Science Review 38, no. 2 (2017): 227–41. http://dx.doi.org/10.1177/0192512115624517.

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22

Isaacs, Tracy. "International Criminal Courts and Political Reconciliation." Criminal Law and Philosophy 10, no. 1 (2014): 133–42. http://dx.doi.org/10.1007/s11572-014-9294-5.

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23

O’Sullivan, Dominic. "Reconciliation: The Political Theological Nexus in Australasian Indigenous Public Policy." International Journal of Public Theology 4, no. 4 (2010): 426–45. http://dx.doi.org/10.1163/156973210x526409.

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AbstractReconciliation brings together Christological and anthropological dimensions of human thought to illustrate the nexus between religious principles and political means. For the state reconciliation is concerned with social cohesion and political stability. For the church, it extends the sacramental notion of reconciliation between God and penitent to public relationships. This article examines Roman Catholic contributions to secular reconciliation debates. It shows how religious precepts create moral imperatives to engagement with secular discourses as a necessary element of Christian m

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24

Sanandres Campis, Eliana Sanandres, Ivonne Molinares-Guerrero, Roberto González González Arana, and Melissa Martínez Martínez Pérez. "A Quantitative Exploration of Reconciliation: Evidence from Colombia." Social Sciences 11, no. 10 (2022): 456. http://dx.doi.org/10.3390/socsci11100456.

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The reconciliation of societies in negotiated transitions from civil war to peace represents a practical challenge. While the political dimension concerns the construction of socio-political relations, the interpersonal dimension focuses on intergroup relationships. Empirical evidence shows that reconciliation should not assign primacy to one dimension over another; rather, it should address the interaction between them. However, research on this topic is scarce. There is a need to develop an instrument to assess the political and interpersonal dimensions of reconciliation in peacebuilding con

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25

Satidporn, Wichuda, and Stithorn Thananithichot. "Reconciliation as a political discourse in Thailand’s current conflicts." Journal of Language and Politics 19, no. 2 (2019): 251–69. http://dx.doi.org/10.1075/jlp.18054.tha.

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Abstract Why do Thai governments fail in maintaining peace through conducting a reconciliation process? This article answers this question through an assessment of how the term reconciliation has been defined and used by the Thai governments and political leaders during the past decades. This article finds that the political conflicts in Thailand have never been solved because several times, reconciliation in the Thai language is a term that has been dynamically interpreted and applied by leaders of the conflicting groups as a means to defeat the people of the opposing groups rather that a mea

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26

Touquet, Heleen, and Peter Vermeersch. "Changing Frames of Reconciliation." East European Politics and Societies: and Cultures 30, no. 1 (2016): 55–73. http://dx.doi.org/10.1177/0888325415584048.

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In this article, we examine reconciliation as a category of political practice. More particularly, we explore the ways in which the term reconciliation has been employed and invested with meaning in the recent legal, social, and political discussions on transitional justice and EU accession in the former Yugoslavia. Much of the literature on the former Yugoslavia highlights the need for reconciliation and envisages it as the ultimate goal of a process of societal and political transformation. But what does reconciliation mean? Our assertion is that reconciliation is a dynamic term; its meaning

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27

D'Lima, Errol. "The Sacrament of Reconciliation: Its Socio-Political Implications." Jnanadeepa: Pune Journal of Religious Studies Jan 2003, no. 6/1 (2003): 39–52. https://doi.org/10.5281/zenodo.4265605.

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After analysing the dynamics of reconciliation, the author traces the social and .communitarian dimensions of the sacrament of reconciliation. Urging us to support initiatives taken in the direction social-political harmony, the author affirms that the communal strife  will not prevail! Sacrament o f  re c o n c i l i at i o n ,  society, community,   

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28

Weldeananiya, Solomon Gebre. "CHALLENGES OF NATIONAL RECONCILIATION IN ETHIOPIA: REFLECTIONS ON ETHIOPIA’S CONFLICT TRANSFORMATION, NATIONAL COHESION AND PEACE BUILDING." JOURNAL OF SOCIAL SCIENCES 7, no. 4 (2025): 180–98. https://doi.org/10.52326/jss.utm.2024.7(4).14.

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Ethiopia has been struggling to achieve national reconciliation, conflict transformation, and peace-building since the 1974 revolution and regime changes in 1991 and 2018. Past Ethiopian governments have not given enough attention to reconciliation efforts, despite the urge for it and attempt to establish a reconciliation commission. The study in this article looks at the challenges facing national reconciliation, conflict transformation, social cohesion, and peace-building in contemporary Ethiopia. The researcher used interviews with key informants and qualitatively designed surveys with 165

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29

Burridge, Nina. "Perspectives on Reconciliation & Indigenous Rights." Cosmopolitan Civil Societies: An Interdisciplinary Journal 1, no. 2 (2009): 111–28. http://dx.doi.org/10.5130/ccs.v1i2.1046.

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This paper provides an overview of discourses of the movement for national reconciliation prevailing within the Australian socio-political context since the inception of the Council for Aboriginal Reconciliation in 1991, to the national apology delivered by the Prime Minister Kevin Rudd on 13th February 2008. It provides an framework for the various discourses of reconciliation, by exploring and analysing the accrued meanings to such terms such as ‘genuine’, substantive or ‘true’ reconciliation; the Howard’s Government’s ‘practical reconciliation’ and the Rudd government’s great attempt at ‘sy

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30

Barut, Martin C., Pius Kanelmut, and Krispianus W. Sarhe. "Merajut Kembali Relasionallitas Masyarakat dan Pemerintah." FOCUS 2, no. 1 (2022): 38–45. http://dx.doi.org/10.26593/focus.v2i1.5015.

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   The center of the study of this paper is to explore and understand Armada Riyanto’s ideas about reconciliation and truth. The ongoing political and security dynamics generate new and rich awareness and meaning in the pursuit of peace. The methodology used in this paper is ‘phenomenology’, that is, everyday phenomena become the main source of philosophy. By looking at the political reality from marginal notes, from phenomenological experience, this research comes to the finding that the political concept based on reconciliation and truth is a relevant political program to s

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31

Colorado, Carlos. "Reconciliation and the secular." Social Compass 67, no. 1 (2020): 72–85. http://dx.doi.org/10.1177/0037768619894510.

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Using the lens of political theory, this article examines how the Canadian Truth and Reconciliation Commission (TRC) captures the ways in which Indigenous political actors operate in a spiritual key in the public sphere. It considers how the Calls to Action of the TRC – the implementation of which has received support from federal, provincial and municipal governments – imply a re-envisioning of Canadian society that cannot be accommodated within a rigidly ‘closed’ secularism, which sequesters ceremony and sacrality to the private sphere. The paper argues that the model of open secularism posi

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32

Hutchison, Emma, and Roland Bleiker. "Emotional Reconciliation." European Journal of Social Theory 11, no. 3 (2008): 385–403. http://dx.doi.org/10.1177/1368431008092569.

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33

May, Jr., Roy H. "Reconciliation: A Political Requirement for Latin America." Annual of the Society of Christian Ethics 16 (1996): 41–58. http://dx.doi.org/10.5840/asce1996164.

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34

Weiss, Raimund. "Peacebuilding, Democratization, and Political Reconciliation in Cambodia." Asian Journal of Peacebuilding 8, no. 1 (2020): 113–31. http://dx.doi.org/10.18588/202005.00a069.

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35

Jeong, Ho-Won, and Charles Lerche. "Reconciliation and Its Social and Political Dimensions." International Politics 39, no. 3 (2002): 329–39. http://dx.doi.org/10.1057/palgrave.ip.8897456.

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36

LANGE, MARGARET MEEK. "Reconciliation Arguments in John Rawls’s Political Philosophy." Critical Horizons 15, no. 3 (2014): 306–24. http://dx.doi.org/10.1179/1440991714z.00000000037.

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37

May, Simon Căbulea. "Moral compromise, civic friendship, and political reconciliation." Critical Review of International Social and Political Philosophy 14, no. 5 (2011): 581–602. http://dx.doi.org/10.1080/13698230.2011.617120.

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38

Schaap, Andrew. "Political Reconciliation Through a Struggle for Recognition?" Social & Legal Studies 13, no. 4 (2004): 523–40. http://dx.doi.org/10.1177/0964663904047332.

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39

Firchow, Pamina. "When political transitions work: reconciliation as interdependence." International Affairs 96, no. 3 (2020): 807–9. http://dx.doi.org/10.1093/ia/iiaa065.

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40

Khoury, Nadim. "Political Reconciliation: With or Without Grand Narratives?" Constellations 24, no. 2 (2016): 245–56. http://dx.doi.org/10.1111/1467-8675.12237.

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41

Eckersley, Robyn. "The political challenge of left green reconciliation." Capitalism Nature Socialism 6, no. 3 (1995): 21–25. http://dx.doi.org/10.1080/10455759509358636.

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42

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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43

Smith, Leonie. "Structural Alienation: Lu’s Structural Approach to Reconciliation from within a Relational Framework." Global Justice : Theory Practice Rhetoric 11, no. 2 (2019): 1–14. http://dx.doi.org/10.21248/gjn.11.02.211.

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In Justice and Reconciliation in World Politics Catherine Lu argues that structural reconciliation, rather than interactional reconciliation, ought to be the primary normative goal for political reconciliation efforts. I suggest that we might have good reason to want to retain relational approaches – such as that of Linda Radzik – as the primary focus of reconciliatory efforts, but that Lu’s approach is invaluable for identifying the parties who ought to bear responsibility for those efforts in cases of structural injustice. First, I outline Lu’s analysis of reconciliation, where she argues fo

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44

Mutanda, Darlington. "Post-Colonial Violence in Zimbabwe and the Significance of Peacebuilding Premised on Civilian Survival Strategies." Journal of Peacebuilding & Development 14, no. 2 (2019): 179–92. http://dx.doi.org/10.1177/1542316619850159.

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Guided by the theory of conflict transformation, this article contributes to knowledge through articulating the significance of peacebuilding that is centred on civilian survival strategies (CSS) of flight, silence, voice, and joining the perpetrators of violence. The purpose is to articulate what could be done to promote reconciliation and build peace in a heavily polarised environment. CSS aid in identifying, from the perspective of the victims and even witnesses, the aspects that need to be built into the reconciliation process in Zimbabwe, and how these can enable reconciliation to take pl

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45

Kouassi, N’Dri Maurice. "Argumentative Strategies and National Reconciliation in Times of Crisis: The Case of Côte d’Ivoire." Uirtus 3, no. 3 (2023): 27. https://doi.org/10.59384/uirtus.2023.2702.

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This article analyzes the precarious situation of reconciliation in Côte d’Ivoire. It highlights the possibilities and limits of the stagnant Ivorian reconciliation, where relative peace remains very fragile. The analysis examines the possibilities and limits of reconciliation and sustainable peace. The argumentative and discursive strategies of the political actors constitute an undeniable issue for true reconciliation, for genuine peacemaking. The immediate consequence of such a situation of mistrust and suspicion is the widespread fear in the country. An in-depth reconciliation deserves to

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46

Thaler, Mathias. "Reconciliation through Estrangement." Review of Politics 80, no. 4 (2018): 649–73. http://dx.doi.org/10.1017/s0034670518000505.

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AbstractWhile it is often assumed that reconciliation culminates in the comprehensive resolution of conflict between deeply alienated parties, the article argues that reconciliation can only be achieved through complex mechanisms of estrangement that reveal alternative vistas or collective renewal. Art performs an important role in this process. The article theorizes estrangement as both an artistic and a political technique that can have world-disclosing, rather than alienating, effects on its audience: what Svetlana Boym calls estrangement for, rather than from, the world. I tease out the im

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47

Pankhurst, Donna. "Issues of justice and reconciliation in complex political emergencies: Conceptualising reconciliation, justice and peace." Third World Quarterly 20, no. 1 (1999): 239–55. http://dx.doi.org/10.1080/01436599914027.

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48

De Silva, Chandra R. "Sri Lanka in 2016." Asian Survey 57, no. 1 (2017): 50–55. http://dx.doi.org/10.1525/as.2017.57.1.50.

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In 2016 Sri Lanka saw political stability and some initiatives toward ethnic reconciliation. The economy continued to grow steadily. Some progress was made toward a better institutional infrastructure to protect human rights. However, hostility between President Sirisena and loyalists to former President Rajapaksa presages political turmoil in 2017 that could imperil constitutional reform and ethnic reconciliation.

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49

Koch, Bernhard. "Anger and Reconciliation." Conatus 8, no. 2 (2023): 279–98. http://dx.doi.org/10.12681/cjp.35255.

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Emotions are a much-neglected aspect of contemporary peace ethics, which is surprising if only because the concept of positive peace encompasses a certain emotional commitment. Moreover, some emotions explicitly promote separation, conflict, and even violence. Anger is an ambivalent emotion that, on the one hand, evokes conflict but, on the other hand, expresses a sense of justice. Anger can be soothed by forgiveness, and forgiveness can lead to reconciliation. However, in individual ethics, the conceptual and factual connections are easier to explain than in political contexts, where collecti

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50

Lira, Elizabeth. "RECONCILIATION, MEMORY AND FORGETTING: POLITICAL AND ETHICAL DILEMMAS. THE CASE OF CHILE." Psyke & Logos 30, no. 1 (2009): 9. http://dx.doi.org/10.7146/pl.v30i1.8706.

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This paper reflects on some questions on political and psychosocial dilemmas of political reconciliation in Chile. In the political transition period in Chile and in most of the Latin American countries there has been much discussion about truth, justice, social reparation, reconciliation, impunity, memory, overcoming memory, and suppressing memory. These are simultaneously political and sociopsychological problems, for individuals and for societies. It has been necessary to integrate in a more explicit way the connections between psychology and politics, between private stories, testimonies,

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