Reconciliation after Ethnic Cleansing: Listening, Retribution, Affiliation

Borneman, John

doi:10.1215/08992363-14-2-281

Cited by 120 publications

(33 citation statements)

References 11 publications

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“…Firstly, a distinction between 'thin' and 'thick' reconciliation has been made (Eastmond, 2010, p. 4). The former is based on the actual departure from violence and refers to a more open-ended and fragmented process (Borneman, 2002) while the latter, 'thick' reconciliation, looks more thoroughly at the quality of relationships and coheres with a mutual understanding of unity derived from a common past and shared future. Within this more idealistic stance, key factors for social as well as individual healing are acknowledgement of the ethnic other, and forgiveness (Amstutz, 2005;Lederach, 1997).…”

Section: Introductionmentioning

confidence: 99%

How a Collective Trauma Influences Ethno-Religious Relations of Adolescents in Present-Day Sarajevo, Bosnia-Herzegovina

Šehagić¹

2016

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This article combines a historical perspective on intergenerational transmission of collective trauma with a psychoanthropological approach in regards to the construction of multiple identifications by Bosniak adolescents growing up in Bosnia and Herzegovina, after the Balkan war that took place in the early 1990s. This research is based on the ethnographic fieldwork I conducted during my three-month stay in Sarajevo, a city that has been the center of battles between Bosnian Serbs and Bosniaks. The aim of this research is to understand the ways in which memories of the war linger on in contemporary interethnic and interreligious relations. I applied Dialogical Self Theory to analyze dilemmas and ambiguities emerging from the multiple identifications of Muslim adolescents, to whom coexistence with Bosnian Serbs has come to be part of everyday life. During oral histories, my informants expressed a desire to maintain a sense of normality, consisting of a stable political and economic present and future. I argue that nationalist ideologies on ethno-religious differences which were propagated during the war stand in the way of living up to this desire. On a micro level, people try to manage their desire for normality by promoting a certain degree of social cohesion and including the ethno-religious other to a shared national identity of 'being Bosnian'.

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Section: Introductionmentioning

confidence: 99%

How a Collective Trauma Influences Ethno-Religious Relations of Adolescents in Present-Day Sarajevo, Bosnia-Herzegovina

Šehagić¹

2016

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show abstract

“…-Jake Tyler Brigance, A Time to Kill (Schumacher, 1996) Without doubt, reconciliation is an extremely critical and fundamental matter in many societies dealing with the aftermath of violent conflict and/or massive human rights violations (Pankhurst, 1999). At the same time, it is an overwhelmingly broad and long 'process,' rather than an end 'result' that follows violence (Bloomfield, Barnes, & Huyse, 2003;Borneman, 2002;Brouneus, 2008a;Hamber & Kelly, 2009;Opotow, 2001). …”

Section: Chapter III Reconciliation In the Aftermath Of Vioent Conflictmentioning

confidence: 99%

“…25 The need for a shared political vision and future as the necessary final goal of reconciliation is rather debatable. 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).…”

Section: Conceptualizing Reconciliationmentioning

confidence: 99%

“…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).…”

Section: Conceptualizing Reconciliationmentioning

confidence: 99%

“…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.…”

Section: Truthmentioning

confidence: 99%

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