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Journal articles on the topic 'Truth and Reconciliation Commission'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Androff, David. "A case study of a grassroots truth and reconciliation commission from a community practice perspective." Journal of Social Work 18, no. 3 (June 24, 2016): 273–87. http://dx.doi.org/10.1177/1468017316654361.

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Summary Truth and Reconciliation Commissions represent an innovative model for social work practice. The Greensboro Truth and Reconciliation Commission was a community-based intervention that sought to address lingering social trauma and tension from a 1979 incident of racial violence in North Carolina. This case study analyzes the Greensboro Truth and Reconciliation Commission from a community practice perspective by highlighting relevant aspects of the intervention for social work practice. The intervention is examined along the community practice dimensions of context, theoretical basis, practice model, framing, strategy, and tactics. Each dimension is presented and related to a specific aspect of the Greensboro Truth and Reconciliation Commission case. Findings The historical context of the Greensboro Truth and Reconciliation Commission includes legacies racism, labor exploitation, and violence that was pervasive in the U.S. south, as well as traditions of resistance to oppression. The theoretical underpinnings of the Greensboro Truth and Reconciliation Commission include social constructionism and restorative justice. The Greensboro Truth and Reconciliation Commission falls within the community practice models of neighborhood and community organizing and community capacity development. The intervention was framed as a Truth and Reconciliation Commission and incorporated a strategy of inclusiveness. The community practice tactics of fundraising, outreach and recruitment, research and investigation, and public hearings were employed. Applications This article concludes with assessments of the Greensboro Truth and Reconciliation Commission’s impact and implications for community practice, including current applications of the Truth and Reconciliation Commission model in the U.S. Social workers working in communities can apply the Truth and Reconciliation Commission model and the specific community practice dimensions identified in the case study to empower communities and work to overcome legacies of social injustice, violence, and oppression.

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2

Carranza Ko, Ñusta. "South Korea’s collective memory of past human rights abuses." Memory Studies 13, no. 6 (October 23, 2018): 1113–28. http://dx.doi.org/10.1177/1750698018806938.

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Embedded in transitional justice processes is an implicit reference to the production of collective memory and history. This article aims to study how memory initiatives become a crucial component of truth-seeking and reparations processes. The article examines South Korea’s Truth and Reconciliation Commission and the creation of collective memory through symbolic reparations of history revision in education. The South Korean Truth and Reconciliation Commission recommended a set of symbolic reparations to the state, including history rectification reflective of the truth on human rights violations. Using political discourse analysis, this study compares the South Korean Truth and Reconciliation Commission’s Final Report to the 2016 national history textbook. The article finds that the language of human rights in state sponsored history revisions contests the findings of the truth commission. And in doing so, this analysis argues for the need to reevaluate the government-initiated memory politics even in a democratic state that instituted numerous truth commissions and prosecuted former heads of state.

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3

Sooka, Yasmin. "Dealing with the past and transitional justice: building peace through accountability." International Review of the Red Cross 88, no. 862 (June 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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4

Vallee, Mickey. "Truth Commission Discourse and the Aesthetics of Reconciliation." Law, Culture and the Humanities 15, no. 3 (September 10, 2015): 728–43. http://dx.doi.org/10.1177/1743872115603665.

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Truth Commissions have come to be regarded as a turning point for post-conflict and post-authoritarian states in transition. In this article, I argue that truth commission testimony, broadly defined to include artistic, cultural, and media productions, must be experienced as forms of affective materiality over discursive inscription. Using as an instrumental case study the Truth and Reconciliation Commission of Canada (2008–2015), I conceptualize testimony as a necessary re-fictionalization of the past, present, and future of a nation. The truth commission discourse, especially in Canada, works to protect the perpetrators by (1) disallowing their identities from entering into the public record, and (2) creating bystanders out of those perpetrators that allows for an innocent and ineffective witnessing. The push for forgiveness harnesses an imperative for truth commissions to idealize and idolize the emotional moment of testimony. It is imperative to resist the spectacle of confession and testimony. But the witness must not be discarded. The witness must be found in those cultural institutions beyond truth commission events to include the aesthetics of reconciliation.

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5

Maclean, Iain S. "Truth and Reconciliation: Irreconcilable Differences? an Ethical Evaluation of the South African Truth and Reconciliation Commission." Religion and Theology 6, no. 3 (1999): 269–302. http://dx.doi.org/10.1163/157430199x00191.

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AbstractThis article is a theologico-ethical evaluation of the five-volume Report, published in October 1998, of the South African Truth and Reconciliation Commission. It comprises two major parts, the first a summary of the principles and political decisions that led to the formation of the commission and focusing primarily on the first volume, which deals with the TRC's mandate, method, structure and methodology, and on the fifth, which deals with the broader ethical, philosophical and religious principles which underlay that mandate. The second part is a theological and ethical evaluation which draws on the experiences of other such commissions, contemporary South African theologians and ethicists. The Truth and Reconciliation Commission is found to have begun the process of bringing truth and reconciliation together, a process that requires, in addition, constructive action by the state, civil society, particularly churches (and other religions) and individuals, as the bearers of a moral order.

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6

Darbon, Dominique. "La Truth and Reconciliation Commission." Revue française de science politique Vol. 48, no. 6 (December 1, 1998): 707–24. http://dx.doi.org/10.3917/rfsp.486.707.

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7

Nkansah, Lydia Apori. "Restorative Justice in Transitional Sierra Leone." Journal of Public Administration and Governance 1, no. 1 (June 21, 2011): 157. http://dx.doi.org/10.5296/jpag.v1i1.695.

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Intense debate surrounds truth commissions as to their mission, perceived roles and outcomes. This paper seeks to contribute to the understanding of truth commissions in post-conflict settings. It examines the Truth and Reconciliation Commission (TRC) for Sierra Leone, the first truth commission to be engaged concurrently with a retributive mechanism, the Special Court for Sierra Leone for transitional justice. The study finds that the TRC provided an opening for conversation in Sierra Leonean communities to search for the meanings of truth about the conflict. In this way the communities simultaneously created an understanding of the situation and set reconciliation directions and commitment from the process of creative conversation. This notwithstanding, the TRC did not have the needed public cooperation because the people were not sure the war was over and feared that their assailants could harm them if they disclosed the truth to the TRC. The presence of the Special Court also created tensions and fears rendering the transitional environment unfriendly to the reconciliation and truth telling endeavors of the TRC. The study has implications for future truth commissions in that the timing for post-conflict reconciliation endeavors should take into consideration the state of the peace equilibrium of the societies involved. It should also be packaged for harmonious existence in a given transitional contexts, particularly where it will coexist with a retributive mechanism.

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8

Hayner, Priscilla B. "Truth commissions: a schematic overview." International Review of the Red Cross 88, no. 862 (June 2006): 295–310. http://dx.doi.org/10.1017/s1816383106000531.

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Numerous truth commissions of different types are being created around the world. The purpose of this schematic overview is to study the variety and to sketch out the differences and similarities between the different truth commissions established since the Truth and Reconciliation Commission of South Africa launched in 1995.

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9

Chalmers, Jason. "Truth-Telling by Wrong-Doers? The Construction of Avowal in Canada’s Truth and Reconciliation Commission." Canadian Graduate Journal of Sociology and Criminology 4, no. 1 (June 17, 2015): 16–26. http://dx.doi.org/10.15353/cgjsc.v4i1.3745.

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The truth commission has emerged in the last thirty years as a distinct juridical form that views the production of truth as necessary, and in some cases sufficient, for achieving justice. In his history of truth-telling in juridical forms, Michel Foucault conducts a genealogy of avowal (or confession) in western judicial practice; critical to his definition of avowal is that the truth-teller and wrong-doer must be the same subject. In my analysis, I consider avowal in light of a relatively recent judicial innovation: the truth commission, with Canada’s Indian Residential Schools Truth and Reconciliation Commission (TRC) as a particular case. The TRC’s emphasis on the testimony of victims rather than perpetrators means that truth-telling and wrong-doing are decoupled in this juridical form, suggesting that avowal is not a function of truth commissions according to Foucault’s criteria. Does this mean that truth commissions are not involved in truth production, or perhaps that they are not a juridical form in the lineage of those examined by Foucault? The truth commission is a juridical form that Foucault was unable to address because it developed only after his death, and it is possible that it challenges his core understanding of avowal; however, the truth commission also appears to be consistent with trends that he predicted about the role of truth-telling in the modern judicial system.

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10

Andersen, Astrid Nonbo. "The Greenland Reconciliation Commission: Moving Away from a Legal Framework." Yearbook of Polar Law Online 11, no. 1 (April 3, 2020): 214–44. http://dx.doi.org/10.1163/22116427_011010012.

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This article aims to show to what extent ideas and models from the fields of restorative and transitional justice informed the work of the Greenland Reconciliation Commission. The article demonstrates that the idea of processing the past by articulating experiences of both colonialism and neocolonialism dominated the approach taken, and that consequently the legal aspects were only occasionally touched upon. This sets the Greenland Reconciliation Commission somewhat apart from previous truth and reconciliation commissions.

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11

Hahn-Godeffroy, Emily. "Die südafrikanische Truth and Reconciliation Commission." Verfassung in Recht und Übersee 32, no. 3 (1999): 415–18. http://dx.doi.org/10.5771/0506-7286-1999-3-415.

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12

Stanley, Elizabeth. "Evaluating the Truth and Reconciliation Commission." Journal of Modern African Studies 39, no. 3 (September 2001): 525–46. http://dx.doi.org/10.1017/s0022278x01003706.

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Following a negotiated transition to democracy in South Africa, the Truth and Reconciliation Commission (TRC) was established to deal with crimes of the past regime. Despite the detail of submissions and the length of the Final Report, this article highlights the partiality of truth recognised by the Commission. The usefulness of acknowledged truth to deal with South Africa's past is shown to have been neutralised by wider concerns of social and criminal justice. In detailing the governmental reticence to provide reparations, the judicial disregard to pursue prosecutions, and the dismissal of responsibility for apartheid at a wider social level, the author argues that opportunities for reconciliation and developmental change are limited. Against the problems of crime, violence and unresolved land issues, the potential of the TRC to build a ‘reconciliatory bridge’ is called into question. The truth offered by the Commission increasingly appears of limited value.

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13

Stanton, Kim. "Looking Forward, Looking Back: The Canadian Truth and Reconciliation Commission and the Mackenzie Valley Pipeline Inquiry." Canadian journal of law and society 27, no. 1 (April 2012): 81–99. http://dx.doi.org/10.3138/cjls.27.1.081.

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AbstractWhen we talk about truth and reconciliation commissions, we are accustomed to speaking of “transitional justice” mechanisms used in emerging democracies addressing histories of grave injustices. Public inquiries are usually the state response to past injustice in the Canadian context. The Canadian Truth and Reconciliation Commission (TRC) is the result of a legal settlement agreement involving the government, representatives of indigenous peoples who attended residential schools for a period lasting more than a century, and the churches that operated those schools. Residential schools have been addressed in a series of public inquiries in Canada, culminating in the TRC. I argue that some of Canada's previous public inquiries, particularly with respect to indigenous issues, have strongly resembled truth commissions, yet this is the first time that an established democracy has called a body investigating past human-rights violations a “truth commission.” This article considers some of the reasons for seeking a truth commission in an established democracy and looks to a previous public inquiry led by Thomas Berger, the Mackenzie Valley Pipeline Inquiry, for some useful strategies for the TRC as it pursues its mandate. In particular, I suggest that a commission can perform a social function by using its process to educate the broader public about the issue before it.

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14

Meiring, P. G. J. "Leadership for reconciliation: A Truth and Reconciliation Commission perspective." Verbum et Ecclesia 23, no. 3 (August 7, 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 with a firm commitment. The insights and experiences of both the chairperson of the TRC, Desmond Tutu, and the deputy chair, Alex Boraine, form the backbone of the article.

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15

Kallinen, Timo. "Truth Commissions and the End of History." Suomen Antropologi: Journal of the Finnish Anthropological Society 35, no. 2 (March 3, 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 contribute to criminal justice efforts, reparations for victims, development of stable public institutions, and national reconciliation (Freeman 2006: 40–87). What is known to the general publicas a paradigmatic case of the truth commission is, of course, the Truth and Reconciliation Commission of South Africa set up in 1995. It was only after the South African experience that the idea of a truth commission holding public, victim-centred hearings became the norm (ibid.: 24–25).

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16

Webster, David. "Truth and reconciliation in Southeast Asia and the Melanesian Pacific: Potential Canadian contributions and potential lessons for Canada." International Journal: Canada's Journal of Global Policy Analysis 72, no. 1 (February 24, 2017): 120–30. http://dx.doi.org/10.1177/0020702017695215.

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Recent experiences with truth and reconciliation processes in Southeast Asia and the Southwest Pacific suggest that there is a role for historical research and memory in helping to build sustainable peace and stability in new nations—and conversely, that ignoring violent pasts undermines peacebuilding efforts. Two truth commissions have operated in this region, in Timor-Leste (East Timor) and Solomon Islands. There are also calls for truth and reconciliation processes in Indonesia at the national and local levels, including in (West) Papua. As the only Western developed country to have held a full truth commission, Canada could play a powerful role in promoting and supporting mutual dialogue on the implementation of truth and reconciliation outside its borders. We can derive both potential lessons and recommendations for Canadian action to promote truth and reconciliation processes from the cases of Indonesia, Solomon Islands, and Timor-Leste.

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17

Reza Fahlevi, M., and Ramzi Murziqin. "Formulation of the Aceh Truth and Reconciliation Commission (TRC) in Seeking the Truth about Past Human Rights Violations in Aceh." Proceedings of International Conference on Social Science, Political Science, and Humanities (ICoSPOLHUM) 4 (January 31, 2024): 00037. http://dx.doi.org/10.29103/icospolhum.v4i.466.

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This journal describes the formulation and implementation of the Aceh Truth and Reconciliation Commission (KKR) in revealing the truth regarding human rights violations that occurred in Aceh in the past. Aceh is one of the regions in Indonesia that has experienced armed conflict for decades involving the government and the Free Aceh Movement (GAM) group. This period of conflict has led to many cases of human rights violations, and the Aceh TRC has an important role in revealing the truth and seeking reconciliation between the parties involved. This journal will use a research methodology combining a qualitative approach and document analysis to investigate the role and performance of the Aceh Truth and Reconciliation Commission (KKR). Apart from that, this journal also evaluates the challenges and obstacles faced by the Aceh TRC in the process of revealing the truth. The results of this research found that truth disclosure carried out by the Aceh Truth and Reconciliation Commission (KKR) can provide deeper insight into efforts to overcome human rights violations in Aceh and contribute to understanding the reconciliation process in areas that have been affected by conflict.

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18

Devere, Heather. "Reconciliation discourse: the case of the Truth and Reconciliation Commission." Journal of Multicultural Discourses 5, no. 1 (March 2010): 65–69. http://dx.doi.org/10.1080/17447141003722649.

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19

Dyzenhaus, David. "Debating South Africa's Truth and Reconciliation Commission." University of Toronto Law Journal 49, no. 3 (1999): 311. http://dx.doi.org/10.2307/826001.

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20

Graybill, Lyn, Wilmot James, Linda van de Vijver, and Richard Wilson. "Assessing South Africa's Truth and Reconciliation Commission." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 36, no. 2 (2002): 356. http://dx.doi.org/10.2307/4107209.

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21

Graybill, Lyn. "Assessing South Africa’s Truth and Reconciliation Commission." Canadian Journal of African Studies / Revue canadienne des études africaines 36, no. 2 (January 2002): 356–61. http://dx.doi.org/10.1080/00083968.2002.10751247.

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22

van Zyl Smit, B. "Orestes and the Truth and Reconciliation Commission." Classical Receptions Journal 2, no. 1 (January 1, 2010): 114–35. http://dx.doi.org/10.1093/crj/clp001.

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23

Nelaeva, G., and N. Sidorova. "Transitional Justice in South Africa and Brazil: Introducing a Gendered Approach to Reconciliation." BRICS Law Journal 6, no. 2 (June 13, 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 Reconciliation Commission in South Africa can be regarded as a success story due to its relatively strong mandate and widespread coverage and resonance it had in South African society. We would like to compare this commission from the 1990s with a more recent example, the Brazilian National Truth Commission, so as to be able to address the question of incorporation of gendered aspects in transitional justice (including examination of sexual violence cases, representation of women in truth-telling bodies, etc.), since gender often remains an overlooked and silenced aspect in such initiatives. Gendered narratives of transitional justice often do not fit into the wider narratives of post-war reconciliation. A more general question addressed in this research is whether the lack of formal procedure in truth commissions facilitates or hinders examination of sexual crimes in transitional settings.

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24

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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25

Verdoolaege, Annelies. "The debate on truth and reconciliation." Journal of Language and Politics 5, no. 1 (April 14, 2006): 15–35. http://dx.doi.org/10.1075/jlp.5.1.03ver.

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This article gives an overview of a large part of contemporary TRC literature. Hundreds of publications have appeared on the Truth and Reconciliation Commission. With a view to proper academic reflection it would be useful to classify this literature. Various classificatory criteria could be used. In this text a topical perspective is taken, so the TRC literature is subdivided on the basis of the thematic focus of the author. Perspectives on the SA Truth Commission have many different thematic interests, such as legal, religious, political, psychological, anthropological and linguistic. This paper tries to bring some cohesion and meaningful organization to this multitude of books, articles and dissertations. Within each thematic category representative examples are pointed out. Finally, reference is made to some lacunae and overlaps which are evident from looking at the body of TRC literature. As a result, this article can be seen as an investigation into the characterizing features of the debate on the TRC.

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26

Belczewski, Andrea Robin. "Book Review: In This Together: Fifteen Stories of Truth and Reconciliation." Journal of the Canadian Association for Curriculum Studies 15, no. 1 (August 4, 2017): 95–103. http://dx.doi.org/10.25071/1916-4467.40324.

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Numerous atrocities against Canada’s Indigenous peoples have revealed by the Truth and Reconciliation Commission (TRC) process. Truth is being told. But, how is reconciliation to be fostered? In her book entitled In This Together: Fifteen Stories of Truth and Reconciliation, Danielle Metcalfe-Chenail has gathered stories from a variety of individual Indigenous and non-Indigenous perspectives that tell the truth and offer means for reconciliation. Stories have been mechanisms for sharing wisdom since time immemorial – this book is no exception. Through the personal nature of these stories, we journey with each author through their unique adventures, circumstances, reflections, questions, and growth. In doing so, we are called to examine our own stories and embark on our own journey of truth and reconciliation—together.

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27

Stone, Adam. "Accountability, victims and reconciliation in South Africa's Truth and Reconciliation Commission." Australian Journal of Human Rights 14, no. 2 (April 2009): 115–37. http://dx.doi.org/10.1080/1323238x.2009.11910857.

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28

Driver, Dorothy. "Truth, Reconciliation, Gender: the South African Truth and Reconciliation Commission and Black Women's Intellectual History1." Australian Feminist Studies 20, no. 47 (July 2005): 219–29. http://dx.doi.org/10.1080/0816464500090384.

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29

James, Matt. "Uncomfortable Comparisons: The Canadian Truth and Reconciliation Commission in International Context." Les ateliers de l'éthique 5, no. 2 (April 5, 2018): 23–35. http://dx.doi.org/10.7202/1044312ar.

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The Canadian Truth and Reconciliation Commission on Indian Residential Schools is a novel foray into a genre previously associated with so-called “transitional” democracies from the post-Communist world and the global South. This basic fact notwithstanding, a systematic comparison with the broader universe of truth commission-hosting countries reveals that the circumstances surrounding the Canadian TRC are not entirely novel. This article develops this argument by distilling from the transitional justice literature several bases of comparison designed to explain how a truth commission’s capacity to promote new cultures of justice and accountability in the wake of massive violations of human rights is affected by the socio-political context in which the commission occurs; the injustices it is asked to investigate; and the nature of its mandate. It concludes that these factors, compounded by considerations unique to the Canadian context, all militate against success. If Canadian citizens and policymakers fail to meet this profound ethical challenge, they will find themselves occupying the transition-wrecking role played more familiarly by the recalcitrant and unreformed military and security forces in the world’s more evidently authoritarian states.

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30

Milloy, John. "Doing Public History in Canada’s Truth and Reconciliation Commission." Public Historian 35, no. 4 (November 1, 2013): 10–19. http://dx.doi.org/10.1525/tph.2013.35.4.10.

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The author discusses his experience with Canada’s Truth and Reconciliation Commission, charged with writing a history of the residential school system for First Nations students in Canada and with producing an archive accessible to both scholarly researchers and the public. Funding and limited governmental support for the project limited its scope and effectiveness, but the TRC has helped educate the Canadian public about residential schools, and has made progress towards reconciliation.

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Kovalova, Alla Dmytrivna. "Truth and Reconciliation Commission in Post-War Ukraine." Journal of Conflict and Integration 1, no. 2 (December 31, 2017): 124–50. http://dx.doi.org/10.26691/jci.2017.12.1.2.124.

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32

Dyzenhaus, David. "Survey Article: Justifying the Truth and Reconciliation Commission." Journal of Political Philosophy 8, no. 4 (December 16, 2002): 470–96. http://dx.doi.org/10.1111/1467-9760.00113.

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33

Foster, Don. "The Truth and Reconciliation Commission and Understanding Perpetrators." South African Journal of Psychology 30, no. 1 (March 2000): 2–9. http://dx.doi.org/10.1177/008124630003000102.

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This paper provides an analysis of perpetrators of gross violations of human rights based on material drawn from the Truth and Reconciliation Commission (TRC). After reviewing broad trends in the literature, it analyses perpetrators' actions in terms of four broad areas: Contexts, perspectives, motives and causes, and neglected factors. Arguing for a primarily political understanding, and critical of psychological reductionism, the paper also covers other important factors notably social identities, language and ideology, the dynamics of situations and authoritarianism. It touches on the neglected areas of masculinity, special organisations, secrecy and emotions. Arguments are illustrated with quotations from TRC material.

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34

Sarkin, Jeremy. "The truth and reconciliation commission in South Africa." Commonwealth Law Bulletin 23, no. 1-2 (January 1997): 528–42. http://dx.doi.org/10.1080/03050718.1997.9986472.

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35

Balarajan, R., D. J. Stein, L. Swartz, and N. Walaza. "Mental Health Beyond the Truth and Reconciliation Commission." Ethnicity & Health 5, no. 3-4 (August 2000): 189–90. http://dx.doi.org/10.1080/713667461.

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Salam, Safrin, and Rizki Mustika Suhartono. "The Existence Legal Certainty of the Truth and Reconciliation Commission in Indonesia." Musamus Law Review 2, no. 2 (April 30, 2020): 76–85. http://dx.doi.org/10.35724/mularev.v2i2.2849.

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Indonesia is a country that has a history of gross human rights violations. However, the case has not been resolved. In addition to settlement through the court, a reconciliation pattern is highly recommended in the settlement of the case in question. But the rules on reconciliation have been canceled by the Constitutional Court. The results of the study concluded that the Settlement of cases of gross human rights violations was resolved with a pattern of reconciliation with the establishment of an independent institution (KKR). Besides that, the pattern of reconciliation can also be done in a family way. Reconciliation arrangements exist in several regions in Indonesia, namely Papua, Aceh and Palu Reconciliation patterns that exist in these rules vary, there are those who use the TRC pattern there are also those who use family reconciliation patterns.

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Masango, M. "Reconciliation: A way of life for the world." Verbum et Ecclesia 26, no. 1 (October 2, 2005): 133–45. http://dx.doi.org/10.4102/ve.v26i1.216.

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This article deals with the issue of reconciliation as a new way of life for the world. It focuses on scriptural passages that support the topic. It also examines the spiritual aspect of reconciliation which is forgotten by many writers. It seeks to restore harmony in relationships, especially where there are broken relationships. It challenges people to seek the truth as South Africans did, through the Truth and Reconciliation Commission (TRC).

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38

Chapman, Audrey R. "Truth commissions and intergroup forgiveness: The case of the South African Truth and Reconciliation Commission." Peace and Conflict: Journal of Peace Psychology 13, no. 1 (March 2007): 51–69. http://dx.doi.org/10.1037/h0094024.

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Young, L. A., and R. Park. "Engaging Diasporas in Truth Commissions: Lessons from the Liberia Truth and Reconciliation Commission Diaspora Project." International Journal of Transitional Justice 3, no. 3 (October 16, 2009): 341–61. http://dx.doi.org/10.1093/ijtj/ijp021.

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Slabbert, Melodie N. "Die Waarheids- en Versoeningskommissie as Simulacrum en die rol van belydenis, vergifnis en versoening." Verbum et Ecclesia 26, no. 3 (October 3, 2005): 773–82. http://dx.doi.org/10.4102/ve.v26i3.250.

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This paper examines the relevance and validity of the Truth and Reconciliation Commission’ s Christian leitmotiv in relation to the victim hearings. It is suggested that the Commission’ s emphasis on religious themes such as the search for truth, the confession of guilt, forgiveness by victims and in the final instance the promise of redemption, reconciliation and transformation may facilitate the emergence of “moral elitism” or lead to the erroneous belief that a consensus morality dictating the transformation discourse exists. In this role, it can be said that the Commission has become simulacrum for the only way through which the truth about apartheid and redemption could be found. The religious “authority” assumed by the Commission provided the necessary legitimacy to dictate to perpetrators and victims on a very personal level. The author warns that the Commission’ s religiously inspired transformation rhetoric hides ambitious political motives that try to accomplish too much, too soon.

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Sacco, Therese, and Wilma Hoffmann. "Seeking Truth and Reconciliation in South Africa." International Social Work 47, no. 2 (April 2004): 157–67. http://dx.doi.org/10.1177/0020872804041410.

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South Africa’s attempt to come to terms with its horrific past; mechanisms and responsibilities of countries endeavoring to deal with such pasts; objectives of South Africa’s Truth and Reconciliation Commission and critiques of it are identified. A public acknowledgement submitted by some South African social work educators is included.

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Haron, Muhammed. "Annelies Verdoolaege,Reconciliation Discourses: The Case of the Truth and Reconciliation Commission." Peace Review 24, no. 1 (January 2012): 122–25. http://dx.doi.org/10.1080/10402659.2012.651045.

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Anker, Kirsten. "RECONCILIATION IN TRANSLATION: INDIGENOUS LEGAL TRADITIONS AND CANADA’S TRUTH AND RECONCILIATION COMMISSION." Windsor Yearbook of Access to Justice 33, no. 2 (March 6, 2017): 15. http://dx.doi.org/10.22329/wyaj.v33i2.4842.

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One of the key elements of reconciliation identified in the recent final report of the Truth and Reconciliation Commission of Canada [TRC] is the revitalization of Indigenous law and legal traditions. Indeed, the practices of the TRC itself have attempted to embody this principle. However, a concern about state-sponsored reconciliation is that the recognition of Indigenous legal traditions is an empty gesture without a robust engagement with them. This article offers one possible method for outsiders to engage with Indigenous traditions in a way that goes beyond lip service and beyond the limitations of superficial forms of recognition in which equivalence is too quickly assumed. By paying attention to the ways that Indigenous principles and practices are embedded in a network of ideas about the world, a picture of a whole “legal sensibility” emerges that, through comparison, shows the dominant legal sensibility to be one alternative among many. In this way, reconciliation is approached as a process of “unsettling” what is taken for 4granted in mainstream understandings of reconciliation and law. Un des principaux éléments de la réconciliation établis dans le récent rapport final de la Commission de vérité et réconciliation du Canada [CVR] est la revitalisation du droit autochtone et des traditions juridiques autochtones. À vrai dire, la CVR elle-même a tenté d’intégrer ce principe dans ses pratiques. Cependant, une des craintes relatives à la réconciliation chapeautée par l’État est que la reconnaissance des traditions juridiques autochtones soit un geste vain si elle n’est pas accompagnée d’un engagement ferme. Dans cet article, l’auteure présente un moyen possible de permettre aux profanes d’intégrer les traditions autochtones en dépassant les vœux pieux et les limites des formes superficielles de reconnaissance dans lesquelles l’équivalence est trop vite supposée. Lorsqu’on est attentif aux façons dont on intègre les principes et pratiques autochtones à une conception du monde, l’image d’une « sensibilité juridique » tout entière se dégage qui, par la comparaison, montre que la sensibilité juridique dominante n’est qu’une sensibilité parmi de nombreuses autres. Ainsi, la réconciliation est abordée comme une démarche consistant à « décoloniser » ce qui est tenu pour acquis dans la conception habituelle de la réconciliation et du droit.

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Nagy, Rosemary. "The Truth and Reconciliation Commission of Canada: Genesis and Design1." Canadian Journal of Law and Society / Revue Canadienne Droit et Société 29, no. 02 (July 18, 2014): 199–217. http://dx.doi.org/10.1017/cls.2014.8.

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Abstract How and why did Canada end up with a Truth and Reconciliation Commission (TRC) rather than a judicially based public inquiry in response to Indian Residential Schools? Using a constructivist-interpretivist approach with interview research with twenty-three key actors, this article traces the path toward the Indian Residential Schools Settlement Agreement. It examines in particular the shift from calls for public inquiry to truth and reconciliation. In sourcing the idea of a TRC, it gauges the balance between transnational influences and home-grown elements and suggests that two different approaches to a truth commission were merged during the settlement negotiations. One approach, associated with the Assembly of First Nations, focuses on accountability and public record, and the other, associated with survivor and Protestant organizations, is more grassroots and community-focused. This article looks at hybridity and gaps in the TRC’s design, suggesting that the two visions of a truth commission continue to exist in tension.

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MacGregor, Gwen. "The Theatre of Regret: Literature, Art, and the Politics of Reconciliation in Canada." Public 32, no. 64 (December 1, 2021): 250–52. http://dx.doi.org/10.1386/public_00086_5.

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This article reviews David Gaertner’s The Theatre of Regret: Literature, Art, and the Politics of Reconciliation in Canada, positioning it a much needed addition to the national discussion and debate about the Canadian Truth and Reconciliation Commission.

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Fellner, Karlee D., Jeffrey Ansloos, Nevada L. Ouellette, and Gwendolyn D. Villebrun. "Reconciling Relations: Shifting Counselling Psychology to Address Truth and Reconciliation." Canadian Journal of Counselling and Psychotherapy 54, no. 4 (December 12, 2020): 638–60. http://dx.doi.org/10.47634/cjcp.v54i4.70661.

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In 2018, the Canadian Counselling Psychology Conference (CCPC) convened a working group to address how the field of counselling psychology ought to respond to the Truth and Reconciliation Commission of Canada. Attendees were asked to share their perspectives on reconciliation, current efforts toward reconciliation in counselling psychology, and recommendations for the future of counselling psychology in relation to reconciliation. The current paper documents the findings and implications of the working group, offering concrete suggestions for how researchers, educators, clinicians, and trainees in the field can support reconciliation in a good way, shifting counselling psychology to serve Indigenous people and communities better.

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Kim, Jae Yoon. "A Study on the Permissibility of Amnesty, etc. to Cooperators in the Investigation of State Crimes Against Human Rights." Institute for Legal Studies Chonnam National University 42, no. 4 (November 30, 2022): 89–112. http://dx.doi.org/10.38133/cnulawreview.2022.42.4.89.

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The concept of ‘Transitional Justice’ is used in relation to how to deal with crimes against humanity or state crimes against humanity rights committed in war or dictatorship after the end of the war or dictatorship. The key tasks of ‘Transitional Justice’ are the achievement of reconciliation･social integration and the pursuit of justice. To achieve these key tasks, the ‘Justice Model’ and the ‘Truth-Reconciliation Model’ can be chosen. The Justice Model focuses on the criminal responsibility of the perpetrator. In this model, the criminal court is the central body and judges serious human rights violations such as genocide, crimes against humanity and state crimes against human rights. The Truth-Reconciliation Model, on the other hand, seeks reconciliation by discovering the truth of serious human rights violations through official government investigations. In this model, the Truth and Reconciliation Commission(TRC) is the central body. At this time, the Truth and Reconciliation Commission pursues the cleansing of individuals, community- building, and consolidation of political change. In this paper, first, it was examined whether there is a need for amnesty, immunity, or mitigation according to the Truth-Reconciliation Model when the perpetrators of state crimes against human rights actively cooperated in the investigation process(Ⅱ). In addition, as a comparative law research method, cases in foreign countries in which amnesty, immunity, or mitigation were implemented or not implemented were reviewed(Ⅲ). And the contents and problems of the reconciliation provisions of Fact-Finding Act on Suspicious Deaths in the Military, the Past History Reorganization Act, and the 5･18 Fact-Finding Act, which were introduced in domestic law, were examined(Ⅳ). Based on these discussions, in the future, when introducing a reconciliation regulation that recognizes amnesty, immunity, or mitigation to cooperators in investigations of state crimes against human rights in Korea, what form and content should be included and specific introduction methods were suggested(Ⅴ).

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Idrus, Soleh, Serlika Aprita, Bima Sena Putra Asmara, and M. Aidil Putra. "Legal Analysis of the Disparity Between Indonesia's Legal Basis and Its Implementation in Protecting Human Rights." Jurnal Kepastian Hukum dan Keadilan 4, no. 2 (December 31, 2022): 137. http://dx.doi.org/10.32502/khk.v4i2.5555.

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The power that is held by human rights might be described as fundamental or basic in nature. People are able to more readily violate the rights of others since many people still do not understand how violation cases work. As a result, there are cases of violations that occur at the present time. A qualitative research method that takes an approach based on statutory regulation is the one that was used for this study. According to the findings presented in the conclusion, the protection and maintenance of human rights within the national institutional framework are established in institutions such as the National Women's Commission (Komnas Perempuan), the National Commission on Human Rights (Komnas HAM), and the Commission on Truth and Reconciliation. These institutions include the Indonesian Child Protection Commission (KPAI), the National Commission on Human Rights (Komnas HAM), and the Commission on Truth and Reconciliation (TRC). Despite this, the KKR was dissolved because it was seen to be incapable of performing its duties in an adequate manner.

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De Vos, Christian M. "What price truth? South Africa's Truth and Reconciliation Commission in critical perspective." Politikon 29, no. 2 (November 2002): 209–23. http://dx.doi.org/10.1080/0258934022000027808.

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Botha, Pieter J. J., and Johannes N. Vorster. "Religious Topoi and South Africa's Truth and Reconciliation Commission." Religion and Theology 6, no. 3 (1999): 325–49. http://dx.doi.org/10.1163/157430199x00218.

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AbstractThe role of religious language in the activities of the Truth and Reconciliation Commission is analysed in this study. The (Christian) religious rhetoric is a limiting factor with regard to the possibilities and/or contribution of the TRC by fashioning a dichotomising discourse and terminology. It also imposes constraints, visible in the TRC's dealings with concepts such as truth, responsibility and causation. This discourse is, furthermore, an assistant to a formalistic way of arguing about history and humanity, which problematises the plurality and heterogeneity of our society.

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