From Reconciliation to Coexistence

Ant/agonizing Settlers in the Colonial Present of Israel-Palestine

“…In Israel, it has historically been carried out through separation or the social dynamics of exclusion (Greenstein 1995). Physical, geographical separation has emerged as emblematic of Israeli society more generally where the religious and the secular, Jews of different ethnic origins, Palestinian, Bedouin, Druze, and other minority citizens have all largely 'co-existed' quite separately (Sampson 2003). In other words, separation, despite the currency of a rhetoric of multi-culturalism in Israel-which tends to apply exclusively to Jewish pluralism-is a defining characteristic of the country.…”

Reconciliation and Revitalization: The Resurgence of Tradition in Postconflict Tobelo, North Maluku, Eastern Indonesia

“…First and foremost, the failure 1 It should be noted that these efforts to revitalize adat are about achieving reconciliation in a limited sense. When people in North Maluku talk about reconciliation, they are primarily interested in nonviolent coexistence rather than forgiveness, truth-telling, or issues of accountability and justice (see Sampson 2002). 2 The term "Tobelo" has several referents.…”

The meaning of reconciliation and development in post-genocide Rwanda.

“…John Borneman (2002) argues that in the theoretical and temporal sense, coexistence could be sufficient for reconciliation as a departure from a violent past. On the contrary, Steven Sampson (2003) avers that coexistence is "only being oblivious to the Other" (p. 182). Simple coexistence means "a Catholic mother in Belfast can take her child to a Protestant school without being stoned, a Kosovo Serb can have a coffee in downtown Prishtina without being knifed, and an Israeli family can drive from Hebron to Jerusalem without being shot at" (Sampson, 2003, p. 182).…”

“…Simple coexistence means "a Catholic mother in Belfast can take her child to a Protestant school without being stoned, a Kosovo Serb can have a coffee in downtown Prishtina without being knifed, and an Israeli family can drive from Hebron to Jerusalem without being shot at" (Sampson, 2003, p. 182). For more detail on this particular discussion, see correspondence between Borneman (2002Borneman ( , 2003 and others (Falk, 2003;Nader, 2003;Sampson, 2003;Wilson, 2003).…”

“…Through a truth-seeking process, advocates of this perspective unanimously argue (Borneman, 2002;du Toit, 2000;Fletcher & Weinstein, 2002;Hayner, 1996;Minow, 1998Minow, , 2000Sampson, 2003;Staub, 2006) that victims' painful experiences are recognized, and through acknowledging their losses and agony, healing of past wounds can occur.…”