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Africa has seen many political crises ranging from violent
political ideologies, to meticulous articulated racist governance
system, to ethnic clashes resulting in genocide and religious
conflicts that have planted the seed of mutual suspicion.The masses
impacted by such crises live with the past that has not passed. The
Healing of Memories: African Christian Responses to Politically
Induced Trauma examines Christian responses to the damaging impact
of conflict on the collective memory. Troubled memory is a recipe
for another cycle of conflict. While most academic works tend to
stress forgiving and forgetting, they did not offer much as to how
to deal with the unforgettable past. This book aims to fill this
gap by charting an interdisciplinary approach to healing the
corrosive memories of painful pasts. Taking a cue from the
empirical expositions of post-apartheid South Africa, post-genocide
Rwanda, the Congo Wars, and post-Red Terror Ethiopia, this volume
brings together coherent healing approaches to deal with traumatic
memory.
Africa has seen many political crises ranging from violent
political ideologies, to meticulous articulated racist governance
system, to ethnic clashes resulting in genocide and religious
conflicts that have planted the seed of mutual suspicion.The masses
impacted by such crises live with the past that has not passed. The
Healing of Memories: African Christian Responses to Politically
Induced Trauma examines Christian responses to the damaging impact
of conflict on the collective memory. Troubled memory is a recipe
for another cycle of conflict. While most academic works tend to
stress forgiving and forgetting, they did not offer much as to how
to deal with the unforgettable past. This book aims to fill this
gap by charting an interdisciplinary approach to healing the
corrosive memories of painful pasts. Taking a cue from the
empirical expositions of post-apartheid South Africa, post-genocide
Rwanda, the Congo Wars, and post-Red Terror Ethiopia, this volume
brings together coherent healing approaches to deal with traumatic
memory.
Following times of great conflict and tragedy, many countries
implement programs and policies of transitional justice, none more
extensive than in post-genocide Rwanda. Placing Rwanda's
transitional justice initiatives in their historical and political
context, this book examines the project undertaken by the
post-genocide government to shape the collective memory of the
Rwandan population, both through political and judicial reforms but
also in public commemorations and memorials. Drawing on over two
decades of field research in Rwanda, Longman uses surveys and
comparative local case studies to explore Rwanda's response both at
a governmental and local level. He argues that despite good
intentions and important innovations, Rwanda's authoritarian
political context has hindered the ability of transnational justice
to bring the radical social and political transformations that its
advocates hoped. Moreover, it continues to heighten the political
and economic inequalities that underline ethnic divisions and are
an important ongoing barrier to reconciliation.
Although Rwanda is among the most Christian countries in Africa, in
the 1994 genocide, church buildings became the primary killing
grounds. To explain why so many Christians participated in the
violence, this book looks at the history of Christian engagement in
Rwanda and then turns to a rich body of original national and
local-level research to argue that Rwanda s churches have
consistently allied themselves with the state and played ethnic
politics. Comparing two local Presbyterian parishes in Kibuye prior
to the genocide demonstrates that progressive forces were seeking
to democratize the churches. Just as Hutu politicians used the
genocide of Tutsi to assert political power and crush democratic
reform, church leaders supported the genocide to secure their own
power. The fact that Christianity inspired some Rwandans to oppose
the genocide demonstrates that opposition by the churches was
possible and might have hindered the violence.
Although Rwanda is among the most Christian countries in Africa, in
the 1994 genocide, church buildings became the primary killing
grounds. To explain why so many Christians participated in the
violence, this book looks at the history of Christian engagement in
Rwanda and then turns to a rich body of original national and
local-level research to argue that Rwanda s churches have
consistently allied themselves with the state and played ethnic
politics. Comparing two local Presbyterian parishes in Kibuye prior
to the genocide demonstrates that progressive forces were seeking
to democratize the churches. Just as Hutu politicians used the
genocide of Tutsi to assert political power and crush democratic
reform, church leaders supported the genocide to secure their own
power. The fact that Christianity inspired some Rwandans to oppose
the genocide demonstrates that opposition by the churches was
possible and might have hindered the violence.
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