Reparative Justice

This  article  examines  the  concept  of  deliberate  continental integration in Africa as a strategic response to the enduring legacies of colonialism and neo-colonialism. It highlights the collective efforts of  African  leaders  and  institutions,  notably  the  Organization of African  Unity  (OAU)  (later  named  the  African  Union  (AU)),  in promoting unity, cooperation and emancipation across the continent. By  exploring  the  historical  context  and  contemporary  initiatives aimed  at  addressing  socio-political  and  economic  challenges,  the study  emphasizes  the  crucial  role  of  legal  empowerment  and  the emergence  of  conscious  African  black    lawyers.  These  legal professionals    are    positioned    to    reshape    post-colonial    legal frameworks,  integrating  indigenous  values,  while  advocating  for social    justice    and    equity.    The    article    discusses    several recommendations,    including    enhancing    legal    education,    to incorporate  an  Afrocentric  perspective,  strengthening  continental integration  initiatives  like  the  African  Continental  Free  Trade  Area (AfCFTA)  and  supporting  the  role  of  African  black  lawyers  through mentorship and funding. It advocates for public awareness campaigns on legal rights, fostering Pan-African collaboration and implementing affirmative  action  policies  to  promote  representation  and  equity  in legal professions and decision-making bodies. Additionally, it calls for addressing  historical  injustices  through  reparative  justice  initiatives, leveraging  technology  for  legal  access  and  encouraging  international support for Africa's development goals. Furthermore, the study draws parallels  with  global  historical  injustices,  such  as  the  Holocaust,  to illuminate  the  unique  challenges  Africa  faces  in  its  quest  for  self-determination  and  liberation.  Ultimately,  it  underscores  the importance  of  understanding  the  multifaceted  nature  of  Africa's journey,  offering  insights  for  policy-makers  and  scholars  committed to  supporting  the  continent's  aspirations  for  a  just  and  prosperous future.

On April 7th, 2024 the rescap es of the 1994 Genocide Against the
Tutsi began for the thirtieth time their annual mourning period for
the nearly one million Tutsi who were murdered within a few months.
On the occasion of the thirtieth commemoration Noam Schimmel
and Jacqueline Murekatete made the following exchange possible with
filmmaker Taylor Krauss, who initiated the Voices of Rwanda (2004) and
Voices of Yezidi (2015) video testimony projects. This exchange explores
how filmed testimony is an essential element to reparative justice. Krauss
is a member of The Yale Genocide Studies Program Advisory Board.

This paper discusses the discourses by which land reform policies in South Africa have been justified and criticized. Critical thought is needed about the underlying assumptions and frameworks informing policy and critique. While key aspects of populist, 'Left' and liberal ideologies helped mobilize support for land reform after 1994, they framed questions of equitable transformation and justice in ways that obscured the terrain of struggle rather than revealing it. The broad consensus on the legitimacy of land reform in the initial decade after 1994 was underpinned by narratives about redress and reconciliation that privileged reparative justice above distributive equity. It tended to obscure the complex trade-offs and impacts involved in implementation. Coherent policy-making was further undermined by simplistic oppositions between 'market' and 'rights-based' approaches that often led to ill-targeted policies. Land and agrarian reform needs to be liberated from this symbolic burden. It should be informed by an understanding of the nature of inequality in South Africa and the contribution that agrarian change can make to reducing it. Time to think Why do we want land and agrarian reform in South Africa? Why should its policies be supported? Much can be said about its stated purposes and goals, but why do these goals matter-and to whom? Rather than evaluate land policies in terms of their own objectives, this paper sets them in context and explores their role in the larger moral and ideological economy of post-Apartheid politics.There are divergent understandings of what land and agrarian reform is about, or why it matters. Land and agrarian reform is contested, available to be annexed or appropriated by a range of different political and ideological projects. Moreover, 'land reform' is hardly ever only about land.'Land' matters not simply as a resource or material reality, but also as an empty signifier (Laclau 1990): a 'field of meaning' available for appropriation by a wide range of different political projects; a powerful, material metaphor for deeply conflictual political processes extending well beyond the matters directly addressed in land reform policy.

Les articles publiés dans la rubrique Actualité de la recherche en didactique de l'histoire sont disponibles au format scientifique évalué par les pairs dans le livret Recherches en didactique de l'histoire publié en ligne. Die in der Rubrik Aktuelles aus der geschichtsdidaktischen Forschung abgedruckten Beiträge sind in einer peer-reviewten wissenschaftlichen Form im Online-Booklet Geschichtsdidaktische Forschungen publiziert.

Aim: Provide web-based education for nurses in the Republic of Moldova in response to the influx of Ukrainian refugees. Methods: The North Carolina-Moldova Nursing Collaborative delivered just-in-time education for Moldovan nurses who had to provide immediate response to the influx of refugees after Russia invaded Ukraine. Nurses with expertise in refugee and emergency care developed and delivered continuing education via webinars, with simultaneous translation into Romanian and Russian. The webinars were recorded and posted to a YouTube channel created for the project, with links for access disseminated to nurses throughout Moldova by the Nurses Association of the Republic of Moldova. Results: Ten webinars were developed and recorded between March 10 and May 18, 2022. To date, the Romanian and Russian versions of the webinars have been accessed for viewing over 842 times. Feedback from Moldovan nurse leaders indicated that the webinars provided education on topics that were relevant and novel for the nursing audience. Conclusions: International collaboration and internet technology enabled us to provide just-in-time education to Moldovan nurses faced with caring for an influx of Ukrainian refugees seeking safety.

To address these traumatic factors, from an ecological and multilevel perspective, the community, with its resources, can become a protective factor (15). Among other definitions, in the psychological context, community has been defined as a group of people who share the same values and interests and have similar experiences and needs (16). Concerning community protective factors in forced migration, it is possible to refer to both the migrant community and the host community. On one hand, different aspects of the migrant community can be relevant to cope with the difficulties of forced migration. In fact, faith Frontiers in Psychiatry frontiersin.org

Bridging the Chasm... III In Peru, despite initial progress, those suffering from the government's prolonged fight with insurgents called loudly for follow through on truth commission recommendations. 3 They demanded in 2013 badly-needed, long-delayed economic justice. 4 In South Africa, the widely praised post-apartheid reconciliation initiative faced charges of having "fallen tragically short."s The former chair of the Truth and Reconciliation Commission lamented in 2014 that by "choosing not to follow through on the commission's recommendations, [the] government not only compromised the commission's contribution to the process, but the very process itself.,,6 And in the United States, after apologizing to Native Hawaiians for the illegal overthrow of the sovereign Hawaiian nation and committing to reconciliation, shifting American political leadership and conservative justices halted steps in 2015 toward indigen()us self-governance. 7 "For too long," implored a Native Hawaiian leader, "[we] have waited for the United States ... to make right the wrong ... only to see the small.steps taken for J Se~ infra Section V.D (describing Peru Truth and Reconciliation Commission recommendations and impacts). 4 See infra Section V.D (describing the need for eco~omic justice in Peru). 5 See infra notes 6 and 238 and accompanying text. 6 Desmond Tutu, Tutu: 'Unfinished Business' of the TRC's Healing, MAIL & GUARDIAN (Apr. 25, 2014), http://mg.co.zaJarticle!2014-04-24-unfinished-business-ofthe-trc-healing; see also injra Sections liLA and IV.B & C (describing the South Africa Truth and Reconciliation Commission process and impacts). 7 See Chloe Fox, Supreme Court Blocks Native Hawaiians' Attempt to Form Own Government, HUFFINGTON POST (Dec. 2,2015), http://www.huffingtonpost.com/entry/supreme-court-hawaii-election_us _565f684ge4b079b2818d1767 (discussing how the Supreme Court of the United States granted an injunction, requested by a group of Native Hawaiians and non-Hawaiians, challenging an election that Native Hawaiians hoped to use to form their own government and therefore "indefinitely stopped" Native Hawaiians from moving forward "until at least the 9th U.S. Circuit Court of Appeals issues its ruling on the election"). VOLUME 15 • ISSUE 1 • 2016 our benefit persistently attacked ... Reconciliation has been an option thus far denied.,,8 In recent years, governments and populaces embarked on major reconciliation initiatives to heal the persisting wounds of historic injustices. With an emphasis on personal and societal benefits of victim storytelling, perpetrator apologies, compensatory or symbolic payments, institutional reordering, and public education, reconciliation initiatives emerged on the political agendas of both established and transitioning democracies. 9 Acknowledging and repairing the damage of grievous transgressions signaled government and populace commitments to human rights and reparative justice. 10 And it illuminated the high aspirations and moral tenor of civil societies. II Despite those aspirations and commitments and notwithstanding major reconciliation undertakings in South Korea, Peru, South Africa, the United States, and beyond, reconciliation initiatives stall. 12 Genuine social healing awaits. As eloquently recited by the National Survivors Network in its 2015 petition to the Kenyan National Assembly, the "lack of a framework for implementing the recommendations of the Truth, Justice and Reconciliation Commission" has "huge repercussions on the lives of hundreds of victims 8 Statement by Trustee Haunani Apoliona, Chairperson, Board of Trustees, Office of Hawaiian Affairs; Testimony offered to the Committee on Senate Indian Affairs, February 25, 2003; see also infra note 39 and accompanying text (describing partial United States and Native Hawaiian reconciliation efforts). 9 See, e.g., TRUTH & RECONCILIATION COMM'N OF CAN., http://www.trc.ca/websites/trcinstitutioniindex.php?p=3 (last visited July 15,2016); Hun Joon Kim, Truth Commissions in South Korea: Lessons Learned, MIDDLE EAST INST. (2013), http://www.mei.edulcontent/truth-commissions-south-korea-Iessons-Ieamed (describing South Korea's transitional justice measures since the democratic transition in 1987); see also infra Sections II & IV.B. • 10 See infra Section ILA (referencing various global reconciliation initiatives). II See infra Section ILA (describing an "Age of Reconciliation"). 12 See infra Section n.B (analyzing stalled global reconciliation initiatives). SEATTLE JOURNAL FOR SOCIAL JUSTICE theoretically-it draws from commonalities among several disciplines (particularly social psychology, political theory, economics, and human rights law).17 It is also pragmatic-it acknowledges practical redress experiences and the strategic significance of a convergence of interests and is attentive to words, actions, and realpolitik influences. IS And this approach to social healing engages individuals, communities, justice organizations, businesses, and governments in a dynamic process of recognition, responsibility, reconstruction, and reparation l9-the "Four Rs"-with the larger aim of fostering the kind of reparative justiCe that heals. 20

Background: Myanmar confronted an unprecedented healthcare crisis during the tumultuous second wave of COVID-19 in September 2021, exacerbated by the political upheaval following a coup. Ue nation's healthcare infrastructure was severely compromised, with healthcare professionals facing persecution for providing essential medical services. Amidst these

Post-atrocity survivors construct spaces of being through various levels of visibility and stages of construction. Those with inherited memories of their ancestors from mass atrocities share the ability to exert their postmemories that mediates the past memory in its affective force to restore their sociability with their relatives, neighbors, community, and nation. A central medium of postmemory typically comes in the form of commemorative ritual practices that contain a mixture of mourning and recreation of family and community. Ritual engages informal sociocultural processes outside the purview of the state. Commemoration rituals reflect ordinary people's attempts to seek moral renewal and social repair to promote social reconstruction and recovery of humanity. This essay considers feminist interventions of intimate memorial scales, enabling us to envision potential alternative historical trajectories in post-massacre commemorations, memorials, reburials, and as mnemonic locations for agonistic testimonies to emerge around a mid-century massacre in South Korea called the "Cheju April 3 Incident." We take into consideration how the postmemory of the Cheju April 3 Incident is intergenerationally transmitted and ritually re-enacted through family ancestor worship, and the reburial of remains after the exhumation of mass graves. The lessons of postmemory practices are crucial to the foundation of humanity after atrocity.

In this article I situate the 2014 Mount Polley Mine disaster within centuries-long relations of colonial-modernity in the region currently known as British Columbia, Canada. Guided by the work of Gilmore and Moten, I argue that repairing colonial systems of mass disruption and death requires attending to the logics that enable and normalize these systems of violence. To support this argument, I turn to British Columbia's early settler colonial history-a violent and destructive history forged through mining-and outline large-scale socio-ecological violence that occurred throughout this period. By turning to this history, I show how these disruptions are connected to the Mount Polley Mine disaster through ongoing and pervasive logics that enable, and often even celebrate, these processes of violence and disruption.

ObjectiveThis study examines the prevalence and predictors of mental health issues, specifically anxiety, depression, and stress, among Ukrainians during the military conflict with Russia.MethodA cross-sectional correlational study was conducted six months after the beginning of the conflict. Sociodemographic factors, traumatic experiences, anxiety, depression, and stress were assessed. The study included 706 participants, both men and women, from different age groups and living in various regions of Ukraine. The data were collected from August till October 2022.ResultsThe study found that a large portion of the Ukrainian population shows increased levels of anxiety, depression, and stress due to the war. Women were found to be more vulnerable to mental health issues than men, and younger people were found to be more resilient. Worsened financial and employment statuses predicted increased anxiety. Ukrainians who fled the conflict to other countries exhibited higher levels of anxiet...

Objective: This study examines the prevalence and predictors of mental health issues, specifically anxiety, depression, and stress, among Ukrainians during the military conflict with Russia. Method: A cross-sectional correlational study was conducted six months after the beginning of the conflict. Sociodemographic factors, traumatic experiences, anxiety, depression, and stress were assessed. The study included 706 participants, both men and women, from different age groups and living in various regions of Ukraine. The data were collected from August till October 2022. Results: The study found that a large portion of the Ukrainian population shows increased levels of anxiety, depression, and stress due to the war. Women were found to be more vulnerable to mental health issues than men, and younger people were found to be more resilient. Worsened financial and employment statuses predicted increased anxiety. Ukrainians who fled the conflict to other countries exhibited higher levels of anxiety, depression, and stress. Direct exposure to trauma predicted increased anxiety and depression, while war-related exposure to "other stressful events" predicted increased acute stress levels. Conclusion: The findings of this study highlight the importance of addressing the mental health needs of Ukrainians affected by the ongoing conflict. Interventions and support should be tailored to address the specific needs of different groups, particularly women, younger individuals, and those with worsened financial and employment statuses.

Schicksale fremdplatzierter Kinder
René Knüsel (Hg.) / Alexander Grob (Hg.) / Véronique Mottier (Hg.)
Schicksale der Fremdplatzierung

Die Schweizer Behörden liessen im 20. Jahrhundert Zehntausende von Kindern und Jugendlichen fremdplatzieren. In diesem Band werden die Auswirkungen dieser Entscheidungen auf den Lebensweg der Betroffenen aus unterschiedlicher Perspektive beleuchtet. Dabei werden auch die heutigen Praktiken von Fremdplatzierungen in den
Blick genommen

To avoid the mistakes that led people into the senseless wars and genocide that took place when Europeans took over America, it's essential to understand the ecosystem of propaganda that got us there and for some, keeps them there. Doing this investigation thoroughly would help people come to terms with why it's imperative to consider how and where Reparative Justice can help heal and bridge the gap between the Indigenous and Non-Indigenous populations. Where the Colonial Settler era was about tearing things down, our current era needs to be focused on building things up: land rights, environmental balance, communities, culture, and Tribal families need various forms of restoration, and protection. This obviously requires us to take a moral inventory of ourselves and our history, examining all ways that we've been fooled or tricked into believing things that aren't true. Anything short of that runs the risk of falling into the trap that French philosopher, Voltaire warned us about in 1765: "Anyone who can make you believe in absurdities, can make you commit atrocities.

This collaboration by students and faculty at HEAD - Genève grew out of the 2020-21 Critical Studies seminar, taught by Gene Ray, for the CCC Research-Based Master Program. Authors and collaborators: Román Alonso, Sara Bissen, Garance Bonard, Vanessa Cimorelli, Basile Collet, Phoebe-Lin Elnan, Joséphine Devaud, Daniela Gutiérrez-González, Luigi Guzzardi, Yasemin Imre, Roman A. Karrer, Sylvain Menétrey, Emilie Moor, Elena Pirazzoli, Gene Ray, Loreleï Regamey, Cecilia Moya Rivera, Mikhail Rojkov, Balam Ronan Simon Delgado, Camille Shirin Zaerpour and Roberto Zancan. For online access to the contents of ISSUE #8, see https://issue-journal.ch/focus-summaries/issue-8-all-monuments-must-fall/ .

I paesi reduci da lunghi periodi di repressione e violazioni dei diritti umani si ritrovano a dover attuare, nella loro transizione verso la democrazia, delle scelte importanti relative a come fare i conti con il proprio passato, dovendo considerare, da una parte, gli abusi commessi dalla classe dirigente uscente (gli oppressori), dall’altra, i danni subiti dal popolo (gli oppressi). Il focus del lavoro presentato è quello di esplorare il ruolo pacificatore che hanno avuto le Commissioni di Verità e Riconciliazione (una nello specifico) e gli strumenti adottati nell’immediato per assorbire gli chocs di passati traumatici.
Il contributo si apre al nesso esistente tra memoria e giustizia, campo molto vasto in letteratura, circoscrivendolo allo studio del caso riguardante la Commissione Sudafricana per la Verità e la Riconciliazione (TRC), soffermandomi in particolare su come il modello di giustizia di transizione di tipo riparativo abbia inteso contenere, mutandole, le emozioni di chi ha commesso crimini contro l'umanità e di chi li ha subiti, attraverso la funzione riparatoria e salvifica della narrazione. Come può una società colpita da un evento traumatizzante fare i conti con il proprio passato? Qual è, in tal caso, la strada migliore da percorrere per fare giustizia? Come può uno Stato contenere le emozioni negative - di oppressi e oppressori- quali odio, rabbia, risentimento e colpa e trasformarle in accettazione, coesione, perdono e confessione con l’intento di creare non solo verità giuridica e storica, ma memoria e identità collettiva?
Il quadro teorico di riferimento fa capo agli studi di letteratura giuridica di Andrea Lollini e Étienne Jaudel in merito al significato di Transitional Justice, e ancora, alla teoria sociale del trauma culturale di Jeffrey Alexander, alla definizione di coscienza collettiva e alla teoria dell’effervescenza sociale di Durkheim, alle indagini sociali sulla memoria individuale e collettiva a partire da Maurice Halbwachs e, spaziando attraverso ulteriori approfondimenti legati ai racconti, alla memoria pubblica e alla costruzione del processo identitario.
L’approccio metodologico utilizzato è impostato sulla raccolta di fonti scritte e visuali: testimonianze ufficiali, video, immagini d’archivio, letteratura.
I risultati che ne sono seguiti aprono inevitabilmente a ulteriori domande e ipotesi sull’efficacia a lungo termine del lavoro della Commissione Sudafricana: se essa sia riuscita a mantenere risultati ottimali quali la fine delle discriminazioni e diseguaglianze razziali all’interno della società e la stabilità politica ed economica del paese, o, ancora, se e come le generazioni successive abbiano metabolizzato al trauma culturale legato all’apartheid e ad esso abbiano reagito. Non di meno, le fonti scelte e la letteratura esistente danno modo di avvalorare come la TRC, attraverso la parola, l’invito alla memoria e la cura del testimone, abbia evitato di alimentare ulteriore violenza, oltre che l’immediato choc economico e sociale, nel Paese.

In November 2019, Jesus College, Cambridge became the first College in Cambridge or Oxford to publish the results of its ongoing inquiry into the ways in which the College benefitted from slavery and colonial violence. The uploaded Report presents the  results of the first phase of the work carried out by the Legacy of Slavery Working Party (LSWP), Chaired by Veronique Mottier.

The work of the LSWP was carried out by Veronique Mottier, Robert Athol, Michael Edwards, Julius Grower, Elly Robson, Christopher Jeppesen, Claire Fenton-Glynn, Shailaja Fennell, Renaud Morieux, Preti Taneja and Rohan Clarke, and scrutinised by External Member Prof. Verene Shepherd from the University of Mona/Jamaica.

The Inquiry aims to examine the place of Jesus College in relation to the wider dynamics of slavery, colonial administration, colonial violence, racial science and long-term financial and social legacies including institutional exclusions and under-representation.

Note that the College Inquiry runs parallel to, but is independent from, the wider Cambridge University Legacies of Enslavement Inquiry, for more information, see: https://www.v-c.admin.cam.ac.uk/projects/legacies-of-enslavement

Colombia’s acrimonious post-accord government is leading the country in a different direction, empowering longtime opponents of the FARC accords and eroding the political capital of FARC leaders committed to peace. That increases the risk of relapsing violence that takes dangerous new forms.

War may not be imminent in Colombia. But neither, it now seems, is peace.

The question of legal accountability in the present for acts of violence, dispossession, enslavement and financial irresponsibility carried out in the 'past' is currently at the heart of several legal and policy debates and the global public discourse around broader issues of persistent and rising inequality, restructuring of welfare and austerity regimes, racial justice, debt relief and reparative justice. From reparation claims for colonial era slavery and violence being brought against the U.K. by succeeding generations of family members of those tortured and killed in the counter-insurgency operations against the Mau-Mau war of independence in British colonial Kenya and by the Caribbean states for harms suffered during large-scale colonial era slavery, to the linking of the current state of extreme inequality and institutionalised racial violence directed against African American communities in the U.S.A., the demands actions and events past continue to make on the present are at the centre of key debates regarding the possibility of generating a more just future. 1 In our present, to paraphrase the anthropologist David Scott, the past no longer seems to be easily letting go and as demanding a lot more effort and work from succeeding generations. 2