Is there Room for Forgiveness in International Politics?

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       Is there Room for Forgiveness in International Politics?

This essay is a response to Jean Bethke Elshtain’s article on “knowing forgetting,” a process whereby two parties “recognize that atrocities and violations occurred but not transferring the guilt to a people, especially not their descendants.”

        As Elshtain goes on to explain, this forgiveness does not precipitate retribution or compensation for victims, instead the recognition that basic human rights were violated and nothing can be done to restore the lives of the victims.  The observation by Hannah Arendt, that forgiveness, such as that displayed by Jesus, can break unending cycles of violence.  This idea is not confirmed in any present day example, it would seem specious to leave such an important component of  “forgiveness” to leave represented in Christian Mythology.   Modern examples were perhaps excluded because the nature of Elshtain’s “forgiveness” requires to be viewed in hindsight and that a violation of human rights would be so vicious and chaotic that it must inevitably play itself out.

        The article develops on the implied relationship of parties engaging in forgiveness, that they are renewing or repairing damaged relations; it is here that the reader is introduced to the concept of “knowing forgetting,” that by being forgiven and having your sins forgotten, you can still retain a strong sense that what you did was wrong.  “Knowing forgetting” appears applicable to examples such as the Holocaust and the American Slave Trade.  It would be interesting to see how this theory would fare in circumstances where right and wrong were less clear-cut.  To accept Elshtain’s proposal, it must be applicable to all modes of political activity; examples like Israel are screaming to be addressed.  It has all necessary history to be forgotten, the only difference is that the wounds are still fresh, time has not begun to heal.  

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        The next section of the article finds the theory of “knowing forgetting” being applied to the Northern Ireland Conflict, by British Clergymen. It seems crudely ironic that representatives of one of the bloodiest religious movements in existence, while preaching the peace of their deity, are considered fitting flag bearers of Elshtain’s philosophy.  

        It is here we can see our first glimpse of “knowing forgetting” in practice in a contemporary setting, unfortunately the collective efforts of Cardinal Cahal Day of Armagh, the Archbishop of Canterbury and the Anglican primate of Ireland, did not bring peace to Belfast or the rest ...

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