Lyndi Fourie Foundation

Is there a Relationship between Forgiveness and Conciliation in SA?

To err is human, to forgive divine (Alexander Pope 1688-1744)

Ginny-Pheladi Fourie (12.01.03)

When our daughter Lyndi was killed in December 1993 by Freedom-Fighters (See Ethnicity and Health, 2000: 5(3/4): 283-289 & You/Huisgenoot 2 Jan 2003) I forgave them, however I was unconscious of the process. This led to a search for answers through reading and research (which I have conducted since 1998) into the meaning of and the relationship between forgiveness and conciliation in South Africa.

A Law of humanness:
I know for my own self, that when I have been hurt, I hurt back. At times in the most unconscious (unplanned) way - I call this the law of humanness - it tends to perpetuate hurt, which can get way out of hand .. Richard Holloway 5 says it like this: "We seem to have a wired-in instinct for retributive justice, for getting even with those who cause us hurt. If we are too weak to take straightforward revenge, we sometimes find surreptitious ways of getting back at our tormentors." Like doing and saying unspeakable things behind the backs to those who dominate and bully us, or rationalise the taking of pens or more from the workplace where relationships are far less than collaborative and the boss too wealthy!

James Gilligan 3, a psychiatrist who worked for over two decades in the Massachusetts prison system with the most violent prisoners and the criminally insane, found that shame and then guilt are the deadly emotions which cause violence. Shame works to deaden the feelings of being human, and it is the breeding ground of rage. Unfortunately the retributive justice practised in most prison systems, causes more shame and humiliation, "Shame a boy in his home, shame a group in its neighborhood, and you are likely to get responses you don't like. Shame a petty criminal in prison, and you may get a serial murderer after his term has been served. Gilligan's perspective is not aimed at having us pardon those who have broken the law; he believes that understanding the causes of this epidemic of violence is the first step towards preventing it for future generations.

Violence is given recognition and acceptance in society via the justice system. The English political theorist Thomas Hobbes (1588-1679) was the first modern thinker to argue for the creation of a more 'rational' and therefore a more 'economical' order of violence backed by popular consent rather than divine right "Through a social contract individuals transfer their 'natural right' to exercise power through violence to a common sovereign authority (the state) which claims a monopoly on the use of violence''... Real-politiek refers to the idea that the essence of politics consists of a ceaseless struggle for power, material goods, and the control of the means of violence". 7. This suggests that 'civilised society' depends on the state to avenge our murderous hurt, and to consider those who take it into their own hands to be either sick or savage.

War would be further evidence of our right to take revenge - the law of humanness plus the structural violence of the state, inspite of horrendous carnage and the perpetuation of hate and violence on both sides. Witnessed, currently in Palestine/Israel, Ireland and in Africa: the DRC, Rwanda and Liberia.

The effects of shame and humiliation in South Africa:
At the risk of oversimplification and because there is limited space available to this genre I will briefly consider the humiliation and shaming showing how structural violence plays itself out and was caused by the major political dispensations in South Africa. First, slavery where black men and women were treated as chattels or possessions to be used like animals, with no feelings or value attributed to them. Part of the bigotry of the system resulted in long term shame and humiliation through the sexual use of slave women, whose naked, nubile numbies (breasts) were irresistible to their slave masters. Leaving a tragic legacy to the so-called 'coloured' race - fatherless and without paternal protection and love, their mothers abandoned by the master were no doubt torn by anger, yet proud to have pleased the master. Dare we link such shameful abuse and an alcohol problem, which attempts to anaesthetise the pain of abandonment, neglect and abuse for generations? (The sins of the fathers visited to the third and fourth generation. *ref)

Second, colonialism, paraded the benefits of the privileged white society; dispossessing the indigenous people of their dignity, land and culture, while proclaiming them to be ignorant savages. The Colonialists' demeaning attitudes and behaviour acknowledged the black peoples' worth and use as servants only. Resulting in poor self-esteem and a state of dependence. This was not done consciously, it was the result of the attitudes of superiority and dominance for which Europeans and particularly the English claimed as a right and justified. More than 100 years ago Olive Schreiner said "I cannot remember a time when I was not profoundly convinced of the superiority of the English, their government and their manners, over all other peoples".6 She continues in condemnation of her mother-land that in South Africa the English tended to treat the Afrikaner with the same arrogance, particularly after winning the Boer-War. Unresolved feelings continue to this day.

An understanding of the fact that the early settlers in South Africa were forced from their own fatherlands through poverty and religious persecution is helpful. They suffered this painful humiliation and rejection themselves - but were unable to articulate it or bring it to consciousness and so they passed on the hurt and pain.

The denial of negative emotions in the Victorian era was actively encouraged by the platitudes of the time such as: 'children should be seen and not heard' ('Kaffirs' were considered in the same category), 'never wear your feelings on your sleeves', 'do not depend on feelings because they are unreliable', 'the stiff upper lip' etc. Any show of negative emotion was considered unacceptable, unbearable and a shameful weakness. The Colonialists had to be tough and courageous to survive. If only there had been some sharing of their fears and anxiety with each other and those whom they feared, some negotiation of land ownership, culture and power... There was no place for democracy or vulnerability at any level in a state controlled society.

The third political dispensation was Afrikaner Nationalism (1948) and then Apartheid (1960). This was the ultimate triumph of the Afrikaner, over his Boer-War adversary the arrogant 'rooinek'. Both the English and the 'kaffirtjie or houtkop (thick, wooden head)' who only understood reality through a good hard 'klap' (clout) were now vulnerable to domination. Derogatory attitudes and beliefs of the day reveal that 'Kaffirs' were considered as categorically lazy, destructive, deceitful and lacked initiative and inventive ability. Such jokes as 'you can take them out of the bush, but never the bush out of them' and 'their mothers lullaby in the smoke filled 'khaya (home)' teaches them to, 'lie and steal, lie and steal, but be sure that you never get caught, the shame is in being caught... and remember you never saw anything..'

The Inevitable Revolution
Frantz Fanon, a black psychiatrist who worked in Algeria from the 1920's, was the first to point out the connection between the poor Black identity and political domination i.e. colonization. He promoted the idea that the oppressed would only be freed by confronting the colonizer with violence. This theme was taken up within the liberation strategy of the Black Consciousness Movement among African Americans, South African Blacks, and in Latin America1. The Freedom struggle and its victory in South Africa is now history - however the violence remains with us - as Jacque Ellul 2 predicted in his 4th Law of Violence which states that "violence begets violence - nothing else".. Inter-faction, domestic and criminal violence are escalating at an alarming rate.

I have shown the links between shame and humiliation, leading to revenge/violence plus the fact that society acknowledges and depends on the punitive justice system to take revenge. This is important in order to place in perspective the specific operational definition of forgiveness which I have formulated for use in my research: Forgiveness then is a process, which involves the principled decision to give up ones justifiable right to revenge.- for to accept violation is a devaluation of the self.

As the victim is able to offer forgiveness, the perpetrators' self- esteem begins restoration and guilt reduces. Offering forgiveness facilitates the return of the victims' humanity, resulting in gradually diminishing anger and hostility. In time this leads to inner peace and freedom from victimhood. The principled decision indicates that it is not the result of chance, but that forgiveness has been previously experienced by or role-modelled for the victim as a worthwhile option and has now resulted in the principled choice to forgive. In Christian terminology this is known as grace - however, forgiveness is much larger than a single religion or creed and although often considered unattainable, remains valued and admired by most. The anger and resentment for the violation of ones' (victims) rights is important in order to prevent further abuse. Although forgiveness may be proffered, re/conciliation is not necessarily a given outcome.

This research, which I have been privileged to generate in the Western Cape, was made possible through funding from the Stahl Centre of Loma Linda University in Riverside, California for which I am most grateful. I would also like to acknowledge the participants who entered into the process whole heartedly and shared their views with openness and eloquence.

Although funding for this project through major South African research funding bodies including the MRC and NRF was turned down, it is encouraging to note that there is more opportunity for younger and previously disadvantaged people to participate in funded research now.

The Research Process
I adapted a questionnaire on forgiveness which had been used and validated in Rwanda by Ervin Staubb and colleagues in the mid 1990s (funded by a grant from the Templeton Foundation). This was administered as an introduction to 'Focus groups' of usually 8-10 people. The purpose of the Focus groups was to find out how average South Africans could recognise conciliation, in other words the signs or behaviours which would demonstrate it. I use the word conciliation because reconciliation implies a previous friendship which was lacking particularly during the Apartheid era where living separately was forced by the 'group areas act'.

The 94 participants were divided by 53 survivors, 27 bystanders/onlookers and 13 perpetrators of Gross human rights violations (10 freedom fighters and 3 state ex-combatants) who rated 45 statements. The rating scale was from 1 to 5 according to their agreement with each statement: (1-strongly disagree, 2-disagree, 3-feel neutral, 4-agree and 5-strongly agree. For example to rate the statement "I have a strong religious faith" with a 5 would indicate strong agreement). Further characteristics of those who participated are indicated ? graphically. [Black-43, White-40, Col-10; Ages between 24 and 86; Employed 43 & Unemployed 51]

Each participant identified and selected their political group during Apartheid and the SA political conflict as:
1. My group was those who sympathised with people who were against Apartheid (64 participants)
2. My group was those who sympathised with those people who supported Apartheid (30 participants)

Results from the Questionnaire
Positive (combined 4 agree and 5 strongly agree):

96%- There can be a better future with all South Aricans living together in harmony.
93%- By working together, both groups can help our children heal and have a better life.
91%- The violence during the SA political conflict created great loss for everyone.
91%- I can forgive members of the other group who acknowledge the harm their group did.**(37)
88%- Members of different ethnic groups to mine are human beings, like everyone else.
88%- I would like my children to be friends with members of the other group.
88%- I would work with members of the other group on projects that benefit us all.
86%- I have a strong religious faith.
84%- There were complex reasons for the political violence that occurred in SA.
80%-I can forgive members of my group who acknowledge that they did bad things.
73%-I could begin to forgive members of the other group if they requested it of my group ** (22).

These results reveal an overwhelming generosity and commitment to treat each other with dignity and a willingness to work together for a better future. Provided that the perpetrators/offenders acknowledge their guilt and ask for forgiveness. However, further results demonstrate that participants by not rating statements (missing) are unsure of how to do this.

Negative Results:
(Missing scores are combined with neutral rating (3) both indicate ambivalence)

(24)52% missed & neutral, 30% disagreed, and 18% agreed- I would feel no sympathy if I saw a member of the other group suffer.
(41)43% missed scoring , 39% disagreed and 18% agreed- God has forgotten me.
(19)29% missed & neutral, 43% disagreed, 26% agreed - I often think about revenge against those who harmed my group.
(15)22 missed, 21% disagreed, 57% agreed - I forgive members of the other group who committed human rights violations during Apartheid.
(44) 16% missed, 10% disagreed, 74% agreed - I can forgive members of the other group, knowing justice will be done by God.
(45) 30% missed, 54% disagreed, 16% agreed - To forgive the perpetrators of GHRV I need society to punish those who harmed my group for what they did.
48% not affected, of those affected 54%- Have been able to mourn family members who died as a consequence of the SA political conflict, and 46% feel they have not been able to mourn.

Relating these results to my operational definition of forgiveness, note that the asterisked statements speak directly to forgiveness and revenge, meaning that: Many Participants experience unresolved feelings of revenge, toward the other group, although the TRC attempted to address this phenomenon, it was only the start of uncovering the hurt and pain at an individual level, and then because of time and budgetary constraints the TRC was unable to provide remediation for the horrific problems which had been revealed (for both victims/survivors and perpetrators - therapy was at least offered to victims/survivors - but none for perpetrators).

To conciliate means to overcome distrust or animosity
- to win over - to placate - to soothe. Some people say that a strong will to work together can overcome the distrust, resentment and animosity. I question whether this is so, because as long as revenge is the modus operandi - conciliation is not possible. Most definitions of forgiveness, however, do not include the aspect of revenge, which places the argument on an unequal footing. For my research forgiveness is giving up the right to revenge which reduces the resentment of the victim. This opens the possibility for the perpetrator/offender to respond positively by acceptance and request for further work together to build trust and confidence in the relationship.

The Signs or behaviours of Conciliation
(Space for only the most striking comments taken from the Focus Group data and Question 46 - an open question on the meaning of conciliation. All participants who filled in questionnaires did not take part in the Focus group discussions - the numbers of participants for each are given)

Comments which were common amongst groups (65 participants ):

Violence and corruption, particularly in Government and Police must be reduced and eventually eradicated.
Poverty must be eradicated as a priority for conciliation's sake.
All South Africans should be treated as human beings by each other.
Working together for the common good of all South Africans.
Freedom to socialize with whomever and to live where one pleases.
Schooling must be available to all - including adults and free to those previously disadvantaged (particularly Primary School).
Evidence must be present that racism, gender bias, sexism, discrimination on all levels particularly class and disability is a thing of the past.
Racial stereotyping disappears from 'normal' conversation.

Urban Black Freedom-Fighters (4) but 10 filled in questionnaires

Reparation from TRC should be used to enskill the people who were exiled, imprisoned and tortured as a result of Apartheid "It is better than leaving people illiterate - with no pride and no way to move up the economic hierarchy." Affirmative Action is good for skilled Blacks - but does nothing for those who are not skilled!
Whites no longer fear coming to Black Townships or contact with Blacks - Racism is not in legislation but it is still in the hearts of the economically successful, powerful dominant Whites who are the main employers which allows them to sustain racism. Some pretend to be friendly - it is painful when someone pretends, but their face makes it clear that they don't feel the pain of the black people.
Blacks no longer feel smaller (inferior) than Whites - must be proud to be Blacks.
Whites no longer jump the queue in the P.O. or resent standing close to Blacks.
No more calling Blacks 'Kaffirtjie or Hotnot' - maltreated in jobs and underpaid especially on farms (? Domestic workers, there were no women present!).
Jobs will lead to harmony and peace - joblessness leads to loss of dignity as a person and abuse of substances and family members. No job, no money - no girlfriend!
Counselling for Freedom Fighters will be provided - they have been exposed to Western ways and urban areas where we don't know our neighbours and extended family is not present, even close family are not always here. Traditional support systems may still be valid in rural areas. One can accept parts of another culture without losing the essence of our own.
Land Redistribution must happen faster - and those returned to their land must be trained to farm, not just sit there and build shacks. The government has not shared enough information about land reform and there is too much uncertainty about what is happening. It is remarkable, really amazing that people are able to go back to their land.
Killing white farmers may just be criminal activity or an attempt to frighten them away. Zimbabwe could still be made to look like a Sunday School picnic by frustrated trained soldiers - because their needs for jobs and education have not been taken care of by the government. "After we risked our lives in the freedom struggle - we now have no recognition or purpose! And some are still in jail".

Rural Black Survivors (17)

We need tourist areas like Afrikaners have; lodges must have black owners and workers - compensated to become equal to those who had unfair advantages.
When we are all equal not only in the workplace but socialize together as well.
We can address the future together by offenders asking for forgiveness, our leaders can address the issues, there is still a lot of friction in this area between Black and White. There needs to be lots of talking and negotiation with the media covering it.
Whites still consider us to be 'Kaffirs' and 'baboons' - the government is in the hands of baboons (white perception). Government doesn't listen to blacks - but doesn't want the same as Zimbabwe to happen here because it would make the Government look bad.. It is actually whites who are inciting the problem.
Working and living conditions very poor for farm-workers which is the reason for farm attacks. Big meeting in the town about farm- killings, but the farm workers were not invited! Shows how little they are valued.
Mistrust of Blacks should be ended. In shops we are watched and then followed while shopping.
Nepotism in Government and factories ended. Justice must be done by advertising jobs instead of giving them to boeties (brothers).
Those who have jobs and are financially stable should do more to support the poor. GEAR should be abolished it disadvantages the working and unworking class as demonstrated in England.
Discrimination in schools ended - whites work in our schools, but no Black Teachers in white schools.
Rape stopped and AIDS drugs (anti-retrovirals) not only given to people in parliament, but all who are suffering in rural areas.

Urban Black Survivors (12)

Our humanity must be restored - togetherness, sharing experiences of living together showing sympathy with each other across the race barriers - Whites used to stay with us and share what they had, but not any more.
The beneficiaries of Apartheid could help our suffering with education of our children,Grass-root projects to enskill our people; provide University funding so that our children do not have to be poor any more - many orphans as a result of Freedom Struggle.
Homes for all - Whites need to come to our homes to see the need and how people live in the townships - eat in our restaurants - many tourists do but no white South Africans.
Outcomes based education is not working - too many resources required to do projects, poor people cannot afford it.
Exiled and ex-military operatives need jobs, even in the Defence Force, where 20 yr olds are being trained but many with experience are being rejected - they are angry.
Violence on white farmers is the result of the rich getting richer and the poor getting poorer. There should be sharing of the resources. Even the people who were comrades have climbed the ladder (were voted in by us) and now they don't even look down at us, never mind help us up the ladder.
When there is reduction in poverty we will know reconciliation.. that applies to the Eastern Cape as well were people have to walk for 2 kilometres to fetch water, toilets are too far away so bushes are used.
We have no recognition - nobody cares about us, not the local counsel, the province or the government, our children need education and jobs.

Coloured mixed Survivors and Bystanders (8)
Anner man se: "Ek was sondag in die Boerekerk - Maar Bruinman jys gelukkig, God sukkel al vir baie jare om daar in et kom" (Almal lag lekker saam - this characterised the humour throughout the group discussion)

We are prepared to forgive and forget, provided our human value is respected. Doors have opened that were previously closed to our group - however we still feel like filler in a sandwich, too brown to be accepted by whites and too light to be accepted by Blacks.
The Police must be given more power and the Death Sentence returned so that crime can be stopped.
Mixed marriages will demonstrate conciliation - In the past had to go into exile if married across the colour line.
Whites don't want to change their position of privilege and they fear loosing it - even in the church they are in denial about the role they played in all of the injustices of the past.
There is overcompensation by many whites - who now want to do it all for us, my white neighbour thought he was doing a big favour by insisting on planting my lawn. I was embarrassed that's all.
Patronising attitudes amongst whites must change - 'Haai ek het nie geweet julle mense eet ook met n mes en vurk nie'. No more 'Outa and Aia' these are derogatory terms and we will no longer say 'baas and miesies'.
Banks and Insurances more favourable to us - loans are very difficult and there is a ceiling on amount of insurance available to us, because we are not white.
Pensions over the years were less than for Whites, so now we are struggling, where white professionals are fine - after all everyone pays the same for a sack of potatoes.
Sometimes it looks like things will come right in South Africa, then it all crumbles again when I am demeaned in front of everyone - Whites are so hypersensitive.. they are not sociable as we are and willing to mix in and have fun., they are the loosers and sometimes I feel they should be driven into the sea!

White Ex-Combatants (3)
- very resistant to participation, on account of feeling like there is nothing to gain for them, they are the sonnebokke.

Not sure about faith in God anymore - the whole Afrikaner Christian Nationalism thing which informed us that God wanted us to fight this war on Blacks and Communists was so unnecessary, such a waste of lives, time and money.
Ruined so many lives - having to kill at such a young and immature time of our lives (18 year olds) We are now irritable and struggling with relationships (post traumatic stress disorder), lucky to have wives who are sensitive to our needs.
Have never talked through our experiences, except when drunk or in a bantering fashion - nothing serious until today 25 -30 years later.
I should have been killed on a number of occasions - Now want to put something back, may have an opportunity with NEPAD, maybe that is what I was saved for?!
We get on with the ex-Freedom Fighters, better than civilians from opposite sides of the political fence.
The arrogance of the English prohibits any apology for the Boer-War which is just 100 years ago - there yet needs to be some symbolic gesture to bring closure. Perhaps both sides standing around the Vroue-monument, holding hands or something.
Its time to stop the handy excuses of apartheid and Racism.. although we need to remember that "Those who forget the mistakes of the past are condemned to repeat them in the future"
Afrikaans saying "Jy kannie a ding ryp druk nie." Which applies to Conciliation. I would like to kill to get closure on the St James Massacre and the Heidelberg, So its better to walk away and let forgiveness and remorse grow in their own good time.
The interrogation and atrocities I committed were all acts of war, what these mother fuckers did, was pure crime. What's the point of a soft target, no military value to St James or Heidelberg, and it was outside of the political grace period so it was just plainly a crime against humanity.

White Survivors (No focus Group, only Question no 46)

If Whiteys would have the guts to travel into Khayelitsha, instead of crowing about 'unsafe' it is (it is less dangerous than Rondebosch).
Sharing must become a way of life: stories; support groups, money.
Stop thinking we are superior to others because we are white.
Affirmative action stopped - It is reverse discrimination.. but more jobs created.
Stop referring to the past in negative and derogatory ways..

Bystanders (White - 29, Black - 4 and Coloured - 2)

Relaxed interaction between us of different races, integrated friendships, sharing openly and honestly what we are feeling.
Whites doing community upliftment activities in Black areas. Otherwise becoming colour blind as our children are.
The media supporting and promoting the "Rainbow Nation" concept - no more referances to race in discriminating ways.
Different races sharing the same residential areas - Respecting each others'' differences.
No more indifference - it is a kind of violence, it means not being involved when someone needs help or support.
A victim is not someone who has been hurt, but rather someone who cannot forgive. Nelson Mandela was never a victim although in prison for 27 years.
Relationships should be the focus - reconciliation is what flows out of that - part of the end process.
Conciliation can only take place when attitudes change. Apartheid can still be in our minds and sometimes quite unseen, but there.
Our children are mixing freely at school and after, which is encouraging, that's how policy changes (mixed race schooling) can effect change.
Conciliation means not hiding feelings from each other, but accepting differences understanding the others' point of view - non - judgementally like Tim Modise.
We were also victims of Apartheid as whites, because we were brainwashed through education and the media. Nelson was made out to be this terrible man, yet when we got to see and hear him, he is this incredible man.
As long as we feel like victims - nothing will happen, but if we stand up and make a difference - communication. You have to find peace within yourself and then go out.. Gangsters should be helped through professionals etc.

Conclusion:
The motivation and ideas for conciliation are present in each group, with different and meaningful focus on what their particular signs of conciliation would be. As you read through these consider what other groups than yours see as signs and then try to implement them so that eventually as we each consciously try to make the signs for other groups come true - Conciliation will happen automatically. Responsible action involves creative options - much like 'Jesus Third Way' 8 or Mahatma Gandhi's 'Satyagraha' 7 inspire:

Creativity particularly in the political realm is dependent on consciousness about emotions. Many people are functioning at Kindergarden realm in this regard, according to Hendricks 4 this is no fault of their own. Dealing with feelings has not been taught or well role-modelled. Hours of formal education has been spent memorizing geography, yet no one ever landed in jail or a mental hospital because of a difficulty with geography. They suggest we have had a societal blind spot in this regard:

"Problems stem largely from those feeling that are hidden from ourselves and from others. The problems would not exist if we had a modicum of basic training in emotional awareness. What do we really need to know about emotions: the answer is simple; (1) feel them, and (2) communicate them in loving, straightforward ways to yourself and to others. If people followed these simple guidelines, most lawsuits, wars, and divorces would be unnecessary. Many problems come from hiding our feelings from ourselves, many other problems stem from hiding our feelings from others"

They suggest that this is the only way that we as humans can take full responsibility for our own reality, and thereby act responsibly with those around us. Knowing the microscopic truth about our feelings and honestly communicating them, when appropriate, rather than hiding behind superiority, depression, or projecting our fears, anxiety or anger onto others. Acknowledging ones anger and even rage about the unfairness of the past, then being able to give up ones justifiable right to revenge (forgive) is integral to the process of Conciliation in South Africa.

Recommendations:

Our President, Thabo Mbeki announced today (12/01/2003) at the 91st anniversary of the ANC that Poverty-alleviation is to be the major thrust for this year. What welcome news, however, it doesn't exempt each South African from participating in a drive to provide employment or skills training wherever possible in order to empower people to move out of victimhood and poverty.
The TRC recommended Reparations should be made urgently - expectations were set up and since the TRC ended in 1998, four years ago, there has been stalling by government in allocating these funds, there is growing impatience and disillusionment with government regarding this fact.
Crime and corruption are high on the list of problems to be eradicated for conciliation to be considered real. Ministers of Parliament and politicians should be trained in ethics and communication to qualify for public office.
Education leading to job opportunities is considered key to conciliation - Education should be made free and easily available to previously disadvantaged groups.
Health Care in rural settings remains a vexing problem. with scarce resources being misappropriated and corruption rife, people suffer with no apparent help in sight

Reference List
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2. Ellul J. Violence: Reflections from a Christian Perspective. New York, USA.: Seabury Press, 1969.

3. Gilligan J. Violence - Our Deadly Epidemic and Its Causes. New York, USA: G. P. Putnam's Sons, 1996.

4. Hendricks G, Hendricks K. Conscious Loving the Journey to Co-committment. New York, USA: Bantam Books, 1992.

5. Holloway R. On Forgiveness - How can We Forgive the Unforgiveable? Edinburgh, Scotland: Canongate Books, 2002.

6. Schreiner O. Thoughts on South Africa. Parklands, South Africa: AD. Donker (PTY) Ltd, 1992.

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8. Wink W. Violence & Nonviolence in South Africa. Jesus Third Way. Philadelphia, PA, USA.: New Society Publishers, 1987.