Riflessioni sul Perdono, sulla Dignità e sulla Riconciliazione

Dishani Jayaweera

1. I negoziati di pace, generalmente, sono incentrati sulle dimensioni politica ed economica. Quale è la Sua percezione della necessità di toccare aspetti più profondi e genuini della riconciliazione e come si può ottenere questo?

Establishing justice through political and economic dimensions would be the entering point to re-establish the trust among communities which is one of the main elements of the reconciliation process. But it is not the only thing. Meaningful reconciliation means far beyond the physical aspect of peace and justice. Through this we can address the issues in conflict; reconciliation addresses the relationships between those who will have to implement those solutions.
There are no short cuts to reconcile the individuals and communities who have gone through a cycle of violence. It’s not only between only the conflicting parties. It has to be involved with all segments of the society. It’s not only healing the wounds of victims and perpetrators, it’s about creating space to challenge the attitudes, prejudices and negative stereo types that we all develop about “the enemy’ during violent conflict. It’s about restoring the relationships and making sure that cycle of violence would be not happening again. Most important and hard element in this process is addressing the “FEAR”, “PAIN” and ‘HATRED”.  For that there is no single formula or blue print. Context to context the process and the strategies would be different. One thing is similer to any context, this is a individual and community psychological process to heal individuals and the communities. The day the affected communities able to take hand in hand acknowledging and forgiving to each other, that day the society can keep the past aside and live in present to have better future.

2. Quali sono le condizioni nelle quali, al di là dell’assicurare gli interessi della parti in conflitto, può essere stabilito un processo incentrato su un senso di equità e dignità?

3. Quanto il perdono è essenziale alla dimensione della riconciliazione? Alla radice della Sua cultura politica e/o della Sua fede religiosa quali sono i principi che implicano o escludono il perdono? Quali versi o detti che fanno parte del Suo personale patrimonio spirituale possono, nella sua opinione, avere un significato universale

One of the main tasks of reconciliation process is creating the ground to asking forgiveness and forgiving. When the individuals or communities are ready to do that half of your work has done.

At the root of your political culture and religious faith, what are the principles that either imply or exclude forgiveness?
Sri Lankan political culture is not matured enough to connect with this kind of deep concept which connect with the conscience.
In Buddhist philosophy, there is no specific concept about forgiveness like Christian tradition. Buddhism is based on compassion and wisdom. Non violence is the strategy to react. Hatred is a concept which Buddha has talked in a very deeper level. Eliminating hatred is one of the main tasks to attend “Nirvana” ( self liberation). Co-existence and the interdependence are main social elements Buddha has introduced for a peaceful society. If someone is living according to Buddhist philosophy: acknowledgment, self discovery, self criticism and forgiveness will be his/her way of life not something you have to learn from outside.

Which verses or sayings that are part of your personal spiritual heritage could in your opinion have a universal significance?

  • Hatred does not cease by Hatred, But only by LOVE; this is the eternal rule
    – Dhammapada –
  • Holding on to anger is like grasping a hot coal with the intent of throwing it at some else; you are the one who gets burned.
    – Dhammapada –
  • First off, the Buddha, through his insight, believed that forgiveness is one thing and reconciliation is something else.
    On forgiveness:
    When you forgive me for harming you, you decide not to retaliate, to seek no revenge. You don’t have to like me. You simply unburden yourself of the weight of resentment and cut the cycle of retribution that would otherwise keep us ensnarled in an ugly samsaric wrestling match. This is a gift you can give us both, totally on your own, without my having to know or understand what you’ve done.
    On reconciliation:
    Reconciliation — patisaraniya-kamma — means a return to amicability, and that requires more than forgiveness. It requires the reestablishing of trust. If I deny responsibility for my actions, or maintain that I did no wrong, there’s no way we can be reconciled. Similarly, if I insist that your feelings don’t matter, or that you have no right to hold me to your standards of right and wrong, you won’t trust me not to hurt you again. To regain your trust, I have to show my respect for you and for our mutual standards of what is and is not acceptable behavior; to admit that I hurt you and that I was wrong to do so; and to promise to exercise restraint in the future. At the same time, you have to inspire my trust, too, in the respectful way you conduct the process of reconciliation. Only then can our friendship regain a solid footing.

4. Il perdono richiede qualche forma di pentimento da parte di coloro a cui il perdono viene offerto? Il perdono ha condizioni o è senza condizioni?

To answer this I need to know your context. To suggest or design, need to have  a better understanding about the culture and the context.

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