The volume begins with an overview by Herbert Kelman discussing reconciliation as distinct from related processes of conflict settlement and conflict resolution. Following that, the first section of the volume focuses on intergroup reconciliation as consisting of moving beyond feelings of guilt and victimization (i.e., socio-emotional reconciliation). These processes include acceptance of responsibility for past wrongdoings and being forgiven in return. Such processes must occur on the background of restoring and maintaining feelings of esteem and respect for each of the parties. The chapters in the second section focus on processes through which parties learn to co-exist in a conflict free environment and trust each other (i.e., instrumental reconciliation). Such learning results from prolonged contact between adversarial groups under optimal conditions. Chapters in this section highlight the critical role of identity related processes (e.g., common identity) and power equality in this context. The contributions in the third part apply the social-psychological insights discussed previously to an analysis of real world programs to bring reconciliation (e.g., Tutsis and Hutus in Rwanda, Israelis and Palestinians, and African societies plagued by the HIV epidemic and the Western aid donors). In a concluding chapter Morton Deutsch shares his insights on intergroup reconciliation that have accumulated in close to six decades of work on conflict and its resolution.

With insightful chapters from key social psychologists and peace scholars, this handbook offers an integrative and extensive overview of critical questions, issues, processes, and strategies relevant to understanding and addressing intergroup conflict.

This book sheds an illuminating light into the psyche of people involved in macro-level destructive intergroup conflicts. It also describes the changes in the socio-psychological repertoire that are necessary to ignite the peace process. Finally, it elaborates on the nature and the processes of peace building, including conflict resolution and reconciliation.

The volume begins with an overview by Herbert Kelman discussing reconciliation as distinct from related processes of conflict settlement and conflict resolution. Following that, the first section of the volume focuses on intergroup reconciliation as consisting of moving beyond feelings of guilt and victimization (i.e., socio-emotional reconciliation). These processes include acceptance of responsibility for past wrongdoings and being forgiven in return. Such processes must occur on the background of restoring and maintaining feelings of esteem and respect for each of the parties. The chapters in the second section focus on processes through which parties learn to co-exist in a conflict free environment and trust each other (i.e., instrumental reconciliation). Such learning results from prolonged contact between adversarial groups under optimal conditions. Chapters in this section highlight the critical role of identity related processes (e.g., common identity) and power equality in this context. The contributions in the third part apply the social-psychological insights discussed previously to an analysis of real world programs to bring reconciliation (e.g., Tutsis and Hutus in Rwanda, Israelis and Palestinians, and African societies plagued by the HIV epidemic and the Western aid donors). In a concluding chapter Morton Deutsch shares his insights on intergroup reconciliation that have accumulated in close to six decades of work on conflict and its resolution.

Publisher Description

We all long for peace within ourselves, families, communities, countries, and throughout the world. We wonder what we can do about the multitude of con?icts currently wreaking havoc across the globe and the continuous reports of violence in communities as well as within families. Most of the time, we contemplate solutions beyond our reach, and overlook a powerful tool that is at our disposal: forgiveness. As a genocide survivor, I know something about it. As the genocide unfolded in Rwanda in 1994, I was devastated by what I believed to be the inevitable deaths of my loved ones. The news that my parents and my seven siblings had indeed been killed was simply unbearable. Anger and bitterness became my daily companions. Likewise, I continued to wonder how the Hutus and Tutsis in Rwanda could possibly reconcile after one of the most horrendous genocides of the 20th century. It was not until I came to understand the notion of forgiveness that I was able to see the light at the end of the tunnel. Common wisdom suggests that forgiveness comes after a perpetrator makes a genuine apology. This wisdom informs us that in the aftermath of a wrongdoing, the offender must acknowledge the wrong he or she has done, express remorse, express an apology, commit to never repeating said harm, and make reparations to theextentpossible.Onlythencanthevictimforgiveandagreetoneverseekrevenge.