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Write a essay on the concept of apology
The Rwanda genocide international response
The Rwanda genocide international response
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The Politics of Apology – What are your views on moving on, forgive and forget or saying sorry [for any genocide].
“There comes a time in the history of a nation when peoples must become fully reconciled to their past if they are to go forward with confidence to embrace their future” (Rudd, 2008: p. 167).
The concept of apology is often linked to reparations in genocide studies (Lofstrom, 2011: p. 94). Scholars will question whether an apology or an admission of guilt is an adequate post-genocidal response. If an apology is not enough, then how does any institution, government or political group approach the issue of moving on from past wrongs? Does the very act of apologising help to mask the ongoing issues still faced by those who are oppressed? With reference to the Apology to Australia’s Indigenous People offered by the Federal Government on 13 February 2008, has this apology served its intended purpose, or is more work required to achieve an effective and lasting reconciliation between white Australia, and its indigenous forbears. To explore these questions, it is important to gain a wider understanding of the content of an apology, the purpose of an apology, and also to look more closely into the effects of apology in a specific circumstance.
Blatz, Schumann and Ross (2009: p. 221) identify 6 key elements that comprise a comprehensive apology. These elements are: remorse, acceptance of responsibility, admission of injustice or wrongdoing, acknowledgement of harm and/or victim suffering, forbearance or promises to behave better in future and offers of repair. These elements should be present in any apology if it is to have the desired effect.
Stamato (2008: p. 389) offers an interpretation of the purpose and effec...
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.... Axis rule in occupied Europe. New York: The Lawbook Exchange Ltd.
Lofstrom, J. (2011). Historical apologies as acts of symbolic inclusion – and exclusion? Reflections on institutional apologies as politics of cultural citizenship. Citizenship Studies 15(1):93-108.
Murphy, F. (2011). Archives of sorrow: an exploration of Australia’s stolen generations and their journey into the past. History & Anthropology 22(4):481-495.
Rudd, K. (2008). Australia, House of Representitives 2008, Debates, vol.HR1, pp. 167, accessed 22/3/2012, http://parlinfo.aph.gov.au/parlInfo/genpdf/chamber/hansardr/2008-02-13/0003/hansard_frag.pdf;fileType=application%2Fpdf
Short, D. (2010). Australia: a continuing genocide? Journal of Genocide Research 12:45-68.
Stamato, L. (2008). Peace and the culture and politics of apology. Peace Review: A Journal of Social Justice 20:389-397.
Glen Coulthard’s “Resentment and Indigenous Politics” discusses the politics of recognition that are currently utilized within Canada’s current framework of rectifying its colonial relationship with Indigenous peoples. Coulthard continues a discussion on reconciliation between Indigenous peoples and the state that recognizes the three main methods of reconciliation: the diversity of individual and collective practices to re-establish a positive self relation, the act of restoring damaged social and political relationships and the process in which things are brought to agreement and made consistent.
...ndigenous recognition and the removal of racist remarks has been an on-going theme for a vast majority of time. The necessity of Constitutional reform to close the gap on cultural divide as well as support the on-going concept of reconciliation is essential in ensuring Australia continues to improve and nurture its relationship with Indigenous peoples. The process of amendment through referendum has proven to be problematic in the past, with the success rate exceptionally low. Though with key factors such as bi-partisan support, widespread public knowledge and correct management, the alteration to remove racial discrimination and provide recognition for Indigenous persons within the Constitution is highly achievable. If proposed and eventually passed, this will provide assistance in eliminating many of the cultural gaps Indigenous persons face throughout society.
In the void of formal acknowledgment from the state,, what defenses are there for victims against institutional erasure? What if the challenge becomes over time, the struggle to have the harms that were perpetrated against victims, even remembered? This is indeed one of the challenges associated with operating from a forgiveness-based paradigm. While forgiveness can offer victims agency and opportunities for moving on, it can also enforce strategies of erasure. Minow explains,
Terra Nullius was once apparent in Australian society, but has now been nullified with the turn of the century and the changes of societal attitudes. With the political changes in our society, and the apology to Indigenous Australians, society is now witnessing an increase in aboriginals gaining a voice in today’s society. Kevin Rudd’s apology as described by Pat Dodson (2006) as a seminal moment in Australia’s history, expressed the true spirit of reconciliation opening a new chapter in the history of Australia. Although from this reconciliation, considerable debate has arisen within society as to whether Aboriginals have a right to land of cultural significance. Thus, causing concern for current land owners, as to whether they will be entitled to their land.
...nited States apologized for their actions consistently and offered money to cover the wounds of hundreds forever scarred with agony from these passing years. Entitling emotional distress upon Japanese-Americans. Money cannot cover up near death experiences that had existed in the internment camps. Having been treated like rodents, fed small proportions of meals and disturbing shelter circumstances. They tried their best to recreate what was taken away from them but nothing would ever be the same. The disturbing reality of this has been repeated throughout history in foreign affairs and in U.S history. The United States prides themselves in being a nation of freedom and equality, unable to learn from ongoing discrimination between race and ethnicity, but never again will this happen to the recovering Japanese- Americans that faced true brutality from their own people.
A political debate derived from 1990’s that held the British colonists culpable for the beginning of the ‘history wars’ that many protagonists became involved in. ‘History wars’ is divided into two views, one being a conservative view that considered the European settlement to be an achievement of taming hostile land. The progressive view on the other hand, perceives the history to be a reminder of the invasion of their land, frontier violence and dispossession of Indigenous owners. John Howard who represented the liberal party was one of the main protagonists within this controversy, representing the conservative view. Paul Keating, the labor party representative became a legacy, a Keating legacy that began reconciliation evolving in practical and symbolic ways (Ke...
Despite the overwhelming use in political rhetoric, it is difficult to establish the Government of Canada’s precise definition of reconciliation. It is equally unclear as to what reconciliation entails substantively— as either a process or an outcome —in reconceiving the colonial relationship between Indigenous peoples, Settlers, and the Canadian government. For my Reconciliation Essay, I intend to problematize the very term of reconciliation as used in Canadian politics by drawing primarily on its use in the Royal Commission on Aboriginal Peoples and Prime Minister Stephen Harper’s 2008 Residential Schools Apology. I will argue that the concept reconciliation as exercised in the political discourse of federal government is neither a meaningful gesture, nor consistent with Indigenous conceptions of same term. In fact, reconciliation as presented by the Government of Canada serves only as a tool to recolonize Indigenous peoples, in that its connotations leave the colonial relationship largely
The idea of forgiveness resonates differently with every individual. Where do we draw the line in terms of offering up a sincere acceptance of someone’s apology? Are there any acts that we as individuals will absolutely not be able to ever excuse? In the case of Simon Wiesenthal, those questions were brought directly into his life in a way more powerful than many of us will ever experience in our lifetimes. After living through the Holocaust, Wiesenthal was confronted by one of the former SS members and asked to forgive his atrocious acts of violence against innocent Jewish people. His decision is one that Wiesenthal has been seeking validation for ever since it was made.
LeGuin, Ursula K. “Forgiveness Day.” Four Ways to Forgiveness. New York: HarperPaperbacks, 1995. Pp. 47-124.
Assess the extent to which Indigenous Australians have achieved rights and freedoms in the period from 1945-present.
Within Australia, beginning from approximately the time of European settlement to late 1969, the Aboriginal population of Australia experienced the detrimental effects of the stolen generation. A majority of the abducted children were ’half-castes’, in which they had one white parent and the other of Aboriginal or Torres Strait Islander descent. Following the government policies, the European police and government continued the assimilation of Aboriginal children into ‘white’ society. Oblivious to the destruction and devastation they were causing, the British had believed that they were doing this for “their [Aborigines] own good”, that they were “protecting” them as their families and culture were deemed unfit to raise them. These beliefs caused ...
“Today we honour the Indigenous peoples of this land, the oldest continuing cultures in human History. We reflect on their past mistreatment. We reflect in particular on the mistreatment of those who were Stolen Generations—this blemished chapter in our nation’s history. The time has now come for the nation to turn a new page in Australia’s history by righting the wrongs of the past and so moving forward with confidence to the future. We apologise for the laws and policies of successive Parliaments and governments that have inflicted profound grief, suffering and loss on these our fellow Australians” (apology by Prime Minister, Kevin Rudd, 16th November 2009, Parliament House, Canberra.)
In August 2008 a ‘Statement of Reconcilliation’ was released by the Hornsby Shire and Council in conjunction with the local traditional custodians. The statement discusses the policies in which the community alleges to follow including; education to all those within the Hornsby district on the topic of Aboriginal history, to respect the survival of the indigenous and protect all indigenous sites. The reconciliation statement concludes with a an apology to the Guringai people and acknowledges the lost and trauma in which they all went through. This in conjunction with the national apology by Kevin Rudd in 2008, displays a major change within society. The country and local communities were educated in the statement “this was their land and water and that they remain its spiritual custodians.” (NSW Reconciliation Council, 2008).
Forgiveness is the intentional and voluntary process by which a victim undergoes a change in feelings and attitude regarding an offense. It is also the discarding of negative emotions, such as revenge, with an increased ability to wish the offender well. In this study, the researcher explored how justification and apologies have to be phrased and framed to render them acceptable to the victims.
Restorative justice is concerned with healing victims' wounds, restoring offenders to law-abiding lives, and repairing harm done to interpersonal relationships and the community. It seeks to involve all stakeholders and provide opportunities for those most affected by the crime to be directly involved in the process of responding to the harm caused”. The Rwanda government has suffered a tremendous violent act in the loss of their two major ethnic groups that consisted of the Hutu and Tutsi. The large scale of mass murder caused millions of orphans and un-circumscribable agony to a country that has yet to be restored and healed. After such tragic events of rape, torture and decapitation to innocent people, the widespread of horror still is engraved in the survivors’ memory. For any individual to take any other person life is one scenario and to rape and kill a person while there family watch is another. Imagine the site and anguish given by the victim who is fighting or striving to maintain their life with all their being, while the oppressor ignores his/her cries to resolve the situation. That person is not in their right state of mind and probably does not know the purpose or the aftermath of their action. In 1994 the world witnessed one of the most systematic and vast massacre of our time in Rwanda. By the end of the massacre one million people were dead and hundreds were left with physical and psychological scars. The genocide was fueled by years of hatred between the Hutus and the Tutsis. After the genocide the Rwandan government was left with the task of designing a justice system suitable to prosecute perpetrators of the genocide and the reestablishment of peace within the country. Due to the lack of a competent judicial sys...