But, compensation, especially monetary compensation, is
really a limited method of resolving issues.
There is a tangible difference between ‘doing justice’ and ‘repairing
harm’. In fact, it is often the case
that the Justice System is incredibly poor at repairing harm, especially in the
criminal justice system. Crimes are
prosecuted by the state, and in most circumstances, victims have a very limited
role to play – generally they are involved as witnesses, and not often as much
else. And, for anyone that’s been inside
a courtroom, let alone participated as a witness, well, it can be a trauma of
its own. In fact, a major concern for
reparation schemes is the issue of re-victimization – oftentimes, if processes
are engaged in that are not empathetic to a victim’s situation, forcing a
victim to participate via re-living past experiences can itself be a very
damaging exercise.
So, the very first concern that a reparations scheme must
work from is – what do the victims need?
A reparations scheme necessarily needs to be victim-centered, because
you are not going to mend any wounds by simply throwing money at people. Worse, there can be all sorts of other
negative consequences of that. Being
victim-centered means being alive to the various and myriad wants, needs and
expectations of people that have suffered in the past.
But, the very next concern is practicality. It is all well and good to understand all the
things that victims want, need, and deserve.
But, how is it going to be paid for?
And by whom? That is a massive
problem. Even if a Government is willing
to come forward and publicly acknowledge and apologize for its role as a
perpetrator (see Canada), most governments would be bankrupted by the size and
scope of some of the historical violations of human rights.
The final concern, taking the first two into consideration,
is what measures will be taken to effectively meet those needs, in a
financially feasible way? Unfortunately,
a lot of discussions about this turn to very academic and theoretical
discourse. They talk about the social
utility of memorialization, or of collective, community reparative
mechanisms. In fact, in a lot of
jurisdictions, a lot of pretty creative things have been tried – for example,
in one situation, a community was given a lump sum of money, a collective
reparation, in trust, and was given the task of democratically deciding how
that money was going to be used. They
could use it to build a school, divide it up, build roads, etc. But you can only get so creative – meeting
victim’s needs, and allocating from a limited pool of money are two things that
never really manage to be ideal. In
fact, the question is not so much about what measures are going to be taken, but
how the measures can be implemented without disappointing too many people. It’s absolutely a sobering fact.
At a recent Reparations meeting with a variety of Civil
Society Organizations, there were some really high level discussions on this
topic. The favored option was for collective
reparations, as they tended to be more economically suitable – the main issue,
one person argued, was that there needs to be constant, ongoing, and meaningful
communication between the administrative body setting up reparations, and the
particular community – that way the community feels a sense of ownership over
the project. It’s not just a school that
pops up out of nowhere, built by a bunch of people they don’t know, but it’s a
school that they build, they name, and they can feel pride in. I felt good about that.
The next week, I attended a Grassroots Education Outreach
with some of the community leaders from around Nairobi .
There were many different topics chosen, but one thing was clear – “we
don’t want new roads, schools, or statues.
The Government always does that, and it’s the Government that has the
cars to drive on the roads to go to the schools. We want compensation.” (That’s not a direct quote, but I think it went
something like that).
There are two problems.
Well, there are probably many more than just two, but the two I think
are key are:
- The poorest and most vulnerable people tend to suffer the greatest violations.
- There is a cultural, linguistic, empathetic barrier between academic elites and victims.
In other words, those least capable of defending themselves
are often the most affected by conflict, and those most privileged with
knowledge and training (and probably the least affected) don’t seem to
understand, or perhaps lack the perspective to effectively connect with the
victims. And seeing as I belong to the
latter group, there are things I want to avoid thinking:
- That we need to practically come up with a scheme that will fit our financial constraints
- That I think that reparations scheme X is best suited for victims
- That there’s no point in giving impoverished victims compensation, just because they won’t know how to use it
As soon as I think those thoughts, I will be slipping into a
patronizing mentality, and the chance for true healing is far, far away.
In Kenya ,
we are unfortunately in that situation now, as ICJ Kenya, and a small group of
CSOs are working to develop the entire reparations mechanism for past
injustices in Kenyan history (dating back from 1963 to present). The massive scope of the exercise probably
necessitates a massive, comprehensive, and well-thought out reparations
scheme. The prospect that I may be able
to make a significant contribution to this is an exciting opportunity for me,
and will be a great experience. But the
fact that I have never had any meaningful engagement with any victims is
worrisome. How can I be responsible for
a massive undertaking to provide assistance to people that I have never met,
and never had the opportunity to understand?
It would be very easy to slip into a mentality of making
decisions for people I don’t know. And that is the heart of the issue here.
When you give something to someone because you feel sorry or obligated,
but do not get to know that person, that, to me, is the definition of
pity. And pity is a poor motivating
factor for positive social change.
I am not sure I know what the right balance is, but I’ll let
you know how things go, and whether our attempt gets to a better balance than
some other attempts.
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