We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
Transkript razgovora osnivača/ica Antiratne kampanje, održanog 29. lipnja 2011. u Kući ljudskih prava, Zagreb. Razgovor moderirao Tihomir Ponoš. Sudionici: Miroslav Ambruš Kiš, Milena Beader, Srđan Dvornik, Vesna Janković, Nela Pamuković, Duška Pribičević-Gelb, Vesna Teršelič, Ognjen Tus, Nenad Zakošek
More...
Tijekom zajedničkog prisjećanja na početke Antiratne kampanje, mnogi aktivisti/aktivistice naglasili su ulogu koju je međunarodno umrežavanje i prisutnost stranih volontera odigrala u razvoju ARK-ovih aktivnosti, ali i artikuliranju vrijednosnih i političkih polazišta. Dok je u domaćoj literaturi uglavnom reflektirana negativna strana utjecaja velikih međunarodnih agencija i fondacija na razvoj tzv. civilne scene, pozitivna iskustva suradnje, podrške i međunarodne solidarnosti na grassroots razini ostala su gotovo nezabilježena. Suncokret, Volonterski projekt Pakrac, Balkan Peace Team, Nexus... samo su neke od organizacija u čijem su djelovanju sudjelovali brojni volonteri/volonterke iz cijelog svijeta. Mnogi od njih stekli su duboka prijateljstva i ostali do danas povezani s lokalnim antiratnim, ženskim i grupama za ljudska prava. Neki su godinama živjeli u regiji, neki su povremeno dolazili, a neki su i ostali živjeti ovdje. Iako je među njima bilo onih koji su s mirovnim i ženskim organizacijama u bivšoj Jugoslaviji surađivali i prije rata, za većinu je to bio prvi dolazak. I iskusni mirovni aktivisti, aktivistice, i oni kojima je ovo bio prvi ozbiljniji društveni angažman, zajedno s nama učili su i rasli. Stečena iskustva antiratnog pokreta u bivšoj Jugoslaviji danas su ugrađena u strategije i instrumente globalnog mirovnog pokreta, a poslužila su i kao inspiracija za knjige i doktorate. U želji da zabilježimo njihov doprinos antiratnim inicijativama na ovim prostorima, uputili smo poziv našim inozemnim prijateljima i prijateljicama da zapišu svoja sjećanja, osobne priče i kritička promišljanja i tako se upišu u ovu skicu jednog vremena. Upitnik smo poslali na 30-tak adresa ljudi koji su tijekom dužeg razdoblja sudjelovali u našem radu. Primili smo 24 popunjena upitnika.
More...
Well, it’s hard to remember precisely. I didn’t have some kind of...break down, nothing specially happened and I didn’t find myself suddenly standing in the light of activism sun. Somehow, I’ve been feeling my whole life that it is very important to participate in the life of a community, to follow some principles, to fight for some values... This attitude has, perhaps, been formed under the influence of books I’d read. Generally, I have always felt this drive inside. When I was very little, even before I started school, I already liked reading very much. And I read, back in the 1980s, partisan stories such as “Eagles fly early” by Branko Ćopić, and books like that. And I remember growing up with this war, with Germans and partisans. It was as if this war had happened yesterday! I was born in 1983 and already in 1987 or 1988 I was able to read, and all the books I read and movies I watched were about partisans and Germans, and these ‘rotten apples’, chetniks and ustashe. I remember talking to my Dad, who died in 1991, it was just before the war broke out. I remember vividly a conversation I had with him. This must be the way it is, when you lose a parent early as a child, you go back later to some things.. I asked him “Dad, who won this last war?” I meant the Second World War and of course I knew who had won, but this was just an introduction to my following question. These were some of my authentic reflections. He said: “Son, we won.” “Son”, you know, this is how they call daughters there where I come from (laughter). I said: “And what about when a daughter asks her father in Germany about who had won the war, what does he tell her?” I really wanted to know if all children were growing up like me, with this war in which We had won, or was it just a fairy-tale that our parents tell us all when we are little, something like Santa Clause (so not very authentic), did all children, in Japan, Germany, South African Republic, have this privilege to grow up with stories about partisans, about our fight and victory...
More...
Dealing with visible and invisible consequences of the war puts in front of us a long-term and difficult task of establishing sustainable peace, peace which creates a possibility of deconstruction of power, building equality and establishing the culture of respect and non-violence. Peace does not merely mean the absence of war, but establishment of lost trust with the creation of just socio-economic and political conditions for life in a community. Visible consequences of the war are images of severe human suffering and losses, mine fields and echoes of explosions even after the war, severe poverty, material devastations with completely or partially ruined cities, villages and infrastructures, as well as lower possibilities of quality education, work and continuation of life. There are also invisible, deep consequences which often, years after the war, escalate into another, renewed conflict. They are hidden in people’s attitudes and views which are often transferred from one family generation to another, so that new generations grow up with messages of violence, pressure for revenge and further deepening of trauma, which can also be reflected in social structures, legal hierarchy and human rights.
More...
I remember how it all started and how people were reluctant to mention the very topic during dealing with the past workshops. When we said “today’s topic is dealing with the past”, some kind of heavy silence would fall over the room. In the beginning, we didn’t even use that phrase, dealing with the past. We tried to introduce conversations about the past into various workshops, we did a lot of different things, aware of the fact that we have no chance of a joint future, without discussions about what had happened, how we deal with it today and whether we are at all ready to hear different views on what had happened. Sometimes, we called this work on dealing with the past “inter-ethnic dialogue”, sometimes we called it “opening communication in divided communities and groups”, sometimes it was an integral part of non-violent transformation of conflicts, but one way or another, we always talked about the past. In the meantime, we have reached a point when, at trainings that we organize today, we spend most of the time working on dealing with the past. And this is neither unpleasant nor unfamiliar any more. It has not become easy, far from it, but the phrase “dealing with the past” is no longer so scary and unknown. We have slowly reached the point at which people have trust in us and perceive the workshops as safe space in which they can talk about what had happened, what they had been through and survived. It has even happened that participants said: “OK, this communication, non-violence, gender, all this is great, but when are we going to talk about the past? It was because of dealing with the past that we applied for this training in the first place”.
More...
One of the most important guarantees of dealing with the past process is the guarantee of non-repetition of a violent past, which included intolerance, inequality, human rights violations and war crimes. These guarantees are mostly connected to institutional and legal measures of protection and they are rarely discussed in wider, social and cultural frameworks, such as educational, cultural, economic and other policies and social practices, which could, in the long-term, prevent the violent past from repeating. As a particular form of social and political reparation, but also as a role in the lives of younger generations, education of the young about the past is undoubtedly a quality and long-term guarantee of non-repetition of violence and a step towards a more responsible society.
More...
I went to Jasenovac this spring. I talked to my fellow travellers, mostly older than 80, victims or family members of victims. Their main question, almost seven decades since the suffering, is: why? “Why have my relatives, all tall and strong men, been killed?” “Why grandchildren of my relative, who was killed in Jasenovac, never came to Jasenovac?”
More...
Documenting is a kind of relationship towards all documents or, in a wider sense, towards all artefacts created as a result of human action. Today there are three recognizable types of institutions which work on preserving memory: archives, libraries and museums. Although the principal difference in types of objects that these three institutions possess is clear and well-defined, what connects them is inheriting and preserving values which were created through human action. As such, these institutions are institutions of memory, as much as they are institutions of documenting. Documenting is mediation of human action, of each individual human act and its trace which connects it, in a meaningful way, with other acts. Acts and their traces are in a constant interplay of connecting, interpretation, change of shapes and media which constitute the overall record of human action. Although acting necessarily produces documented consequences, here we are particularly interested in its specific form as a conscious and subsequent, re-constructive establishment of previous practices and past actions, as well as in reconstruction of past documenting in the sphere of civil society and human rights protection. However, subsequent reconstruction does not only constitute a new order of documents or enable an overview with the aim of remembering or working with finished and established facts. It includes, from the starting motivation, through entire process to the end product, confirmation, realization and enrichment of certain values, which gain new meaning in new circumstances.
More...
Since its establishment, Documenta has viewed establishing facts about war events as one of necessary steps towards the process of dealing with the past. Due to the fact that human losses are the hardest consequence of armed conflicts, we expected that state institutions would do everything in their power to list, by their name, all victims of war, regardless of their ethnic, religious, political or social background, and that the list would also include key identification information and circumstances of their death. However, even 18 years after the war in Croatia ended, there is still no unique, publicly accessible and verifiable list of Croatian citizens who were either killed or went missing during the war. Such a situation still enables ideological and political manipulation of the number of victims and, for sure, neither contributes to easing the effects of the war nor does it enable opening of the space for building trust and sustainable peace. This was exactly the reason why Documenta, at the beginning of 2009, started a research on human losses in Croatia. This research aims to pay respects to victims of war by making their names and circumstances of their death publicly known. We believe that it is an obligation of every society to raise awareness of the fact that victims of war are not just mere numbers, but people with first and last name. For this reason, Documenta was one of the first organizations to be included in an international initiative for advocating the Charter for acknowledging every casualty of armed violence, which was started in London in 2011 and which has, by now, been adopted by more than 40 humanitarian and human rights organizations from all over the world.
More...
This text will discuss psychological consequences of work with traumatized people on those persons who provide them with help. These can be experts from different professions, activists, volunteers, family members and others who are in direct contact with a traumatized person. Here we will pay special attention to activists and volunteers of civil society organizations, who work on human rights and consequences of war trauma, provide direct support to traumatized people in the field, collect facts and document war experiences, advocate for the rights of different groups of victims or monitor war crimes trials, etc.
More...
Pa teško mi je zapravo sjetiti se točno. Nije to bila nekakva... ruptura, ništa se nije specijalno dogodilo pa me obasjalo neko aktvističko sunce. Nekako cijeli život dijelom osjećam da je jako važno participirati u zajednici, prema nekim principima, boriti se za neke vrijednosti... Taj stav je možda nastao i pod utjecajem literature, možda i do... Općenito, ja oduvijek osjećam taj poriv u sebi. Ja sam kao jako mala, još prije nego što sam krenula u školu, voljela čitati. I čitala sam, to je bilo još u 80-im, partizanske priče, “Orlovi rano lete”, Branka Ćopiča i slično. I baš se sjećam da sam odrasla s tim ratom, Nijemcima i partizanima. Taj rat kao da je bio jučer! Evo, ja sam ‘83. godište, negdje ‘87. ili ‘88. već sam mogla čitati, i svi filmovi i knjige koje sam čitala, sve je bilo natopljeno pričama o partizanima i Nijemcima, i tim nekim trulim jabukama, ustašama, četnicima. Sjećam se jednog razgovora sa tatom, moj tata je umro ‘91., znači baš negdje pred rat, ali ja se baš živo sjećam jednog razgovora s njim, to tako valjda ide, kad kao mali izgubiš roditelja pa se onda nekim stvarima kasnije vračaš... Onako, ja sam pitala “A tata, ko’ je pobijedio u ovom zadnjem ratu?”. Mislila sam na Drugi svjetski rat i naravno znala sam ko je pobijedio ali to je bio uvod u daljnje pitanje koje je slijedilo. To su bila neka moja autentična razmišljanja. On je rekao: “Mi smo sine pobijedili.”. “Sine”, znaš kako kćeri zovu tamo odakle ja dolazim! (smijeh). Ja kažem: “A dobro, a što kad recimo u Njemačkoj kći pita svog oca tko je pobijedio u tom zadnjem ratu? Što joj on kaže?”. Strašno me zanimalo rastu li sva djeca kao ja, s tim nekim minulim ratom u kojem smo Mi pobijedili, je li to zapravo bajka koju nam svima roditelji pričaju dok smo mali, nešto kao Djed Mraz (pa stoga i ne sasvim vjerodostojna), je li povlastica djetinjstva sve djece, i u Japanu, Njemačkoj, Južnoafričkoj republici, da odrastaju s pričama o partizanima, o našoj borbi i pobjedi... Prvenstveno mislim da je suočavanje s prošlošću važno toliko koliko se suprotstavlja upravo toj dnevnoj politici, tim dnevnopolitčkim modama, kako se treba misliti i govoriti, nužno ideologiziranim, iza kojih uvijek stoje neki interesi, bez obzira na to o kojoj se vlasti radi. Mislim da je ova povijest na kojoj ja radim, usmena povijest, demokratičnija povijest, jer je to povijest ‘odozdo’. Mislim da kad se priče tako postave jedna pored druge, puno se jasnije 'vidi koliko su priče zapravo slične na raznim stranama. Ljudi na taj način mogu lakše prepoznati sličnosti koje imaju s onima koji se nalaze, ili su se nalazili ‘na suprotnoj strani’. Možda i više nego s nekim tko pripada ‘njihovoj strani’! I to bez obzira na nacionalne i nacionalističke elite koje ih zapravo cijelo 'vrijeme uvjeravaju da je neprijatelj onaj preko plota ili na puškometu. Voljela bih kad bi to prepoznavanje potaknulo izvjesnu horizontalnu solidarnost među prevarenim i opljačkanim narodima, a dezavuiralo nacionalističke narative koje su iz vlastitih interesa plasirali, i dalje plasiraju, jedini dobitnici ovih ratova, te več pomenute nacionalne elite.
More...
Suočavanje s vidljivim i nevidljivim posljedicama rata pred nas stavlja dugoročan i težak zadatak uspostave održivog mira, mira koji otvara mogućnosti razgradnji i rastakanju moći, izgradnji ravnopravnosti i uspostavi kulture uvažavanja i nenasilja. Mir, pritom, nije puko odsustvo rata, već uspostava izgubljenog povjerenja uz stvaranje pravednih socio-ekonomskih i političkih uvjeta za život u zajednici. Vidljive posljedice rata su prizori teških ljudskih stradanja, gubitaka, miniranih polja i odjeka eksplozivnih naprava i nakon rata, dubokog osiromašenja i oskudnosti, materijalnih razaranja s potpuno i djelomično uništenim gradovima, selima, infrastrukturom te umanjene mogućnosti za kvalitetnim obrazovanjem, radom i nastavkom života. Ostaju i one nevidljive, duboke posljedice, koje često godinama nakon sukoba eskaliraju u novi, ponovljeni sukob. One su zatomljene u ljudskim stavovima koji se nerijetko prenose novim obiteljskim naraštajima, a koji odrastaju s porukama nasilja, pritiskom osvete i produbljivanjem traume, ali i u društvenoj strukturi, pravnom poretku i ljudskim pravima.
More...
Sjećam se kako je počelo, kako su ljudi zazirali od spominjanja same teme na radionicama suočavanja s prošlošću. Kada bi rekli “današnja tema je suočavanje s prošlošću”, neka teška tišina bi nastupila. Taj izraz, suočavanje s prošlošću, u prvo vrijeme nismo ni koristili. Razgovore o prošlosti uvlačili smo u različite radionice, radili smo na svakakve načine, svjesni da bez razgovora o tome što se desilo, kako se s time danas nosimo i jesmo li spremni uopće čuti druga ¬ čije poimanje toga što se dogodilo , nema mogućnosti za ikakvu zajedničku budućnost. Nekad smo taj rad na suočavanju s prošlošću nazivali međuetnički dijalog , nekad otvaranje komunikacije u podijeljenoj zajednici, grupama, nekad kao sastavni dio nenasilne transformacije sukoba itd., no uvijek se ovako ili onako pričalo o prošlosti. Tako smo nekako stigli do toga da na današnjim treninzima, veliku većinu vremena radimo suočavanje s prošlošću. I nije više niti neugodno niti nepoznato. Nije postalo lako, daleko od toga, ali izraz suočavanje s prošlošću nije više tako strašan niti nepoznat. Po lako smo stigli do točke gdje ljudi na radionicama osjećaju povjerenje, siguran prostor u kome mogu govoriti o tome što se desilo, što smo doživjeli i preživjeli, čak se ponekad dogodi da sudionice komentiraju: “Ok, super ova komunikacija, nenasillje, gender, a kada ćemo o prošlosti? Zbog suočavanja s prošlošću smo se prijavile na trening.”.
More...
Jedno od najvažnijih jamstava procesa suočavanja s prošlošću je jamstvo neponavljanja nasilne prošlosti povezane s netrpeljivošću, nejednakošću, kršenjem ljudskih prava i ratnim zločinima. Ta su jamstva uglavnom vezana uz institucionalno-zakonodavne mjere zaštite i vrlo rijetko se o njima govori u širem, društveno-kulturalnom okviru, poput obrazovnih , kulturnih, gospodarskih i drugih politika i društvenih praksi koje bi dugoročno spriječile ponavljanje nasilne prošlosti. Kao svojevrsni oblik društveno-političke reparacije, ali i uloga u život novih generacija, obrazovan je mladih o prošlosti nedvojbeno je kvalitetno i dugoročno usmjereno jamstvo neponavljanja nasilja i korak ka odgovornijem društvu.
More...
Proljetos sam bila u Jasenovcu. Razgovarala sam sa suputnicima, pretežito starijim od 80 godina, žrtvama ili članovima porodica žrtava. Njihovo je glavno pitanje, skoro sedam desetljeća od stradanja: „Zašto?“; „Zašto su moji rođaci, sve odreda kršni, visoki momci, ubijeni?“; “Zašto unuci mog rođaka, ubijenog u Jasenovcu, nikada nisu došli u Jasenovac?“...
More...
Dokumentiranje jest forma odnosa prema svim dokumentima ili u širem smislu svim artefaktima nastalim ljudskim djelovanjem. Danas postoje tri prepoznatljiva tipa institucija koje se bave prezervacijom sjećanja: arhivi, knjižnice i muzeji. Iako je načelna razlika u tipovima objekata koje te tri institucije sadrže u načelu jasna i profilirana, ono što ih zajedno povezuje jest baštinjenje i čuvanje vrijednosti nastalih ljudskim radom. Kao takve, te institucije jesu institucije sjećanja, jednako kao što ih to čini institucijama dokumentiranja.
More...
Documenta je od svog osnutka zauzela stav kako je nužan korak u procesu suočavanja s prošlošću utvrđivanje činjenica o ratnim događanjima. S obzirom da je najteža posljedica svakog oružanog sukoba gubitak ljudi, očekivali smo da će nadležne državne institucije napraviti sve što je u njihovoj moći kako bi se utvrdio poimenični popis svih žrtava rata, bez obzira na njihovu etničku, vjersku, političku i socijalnu pripadnost, s njihovim ključnim identifikacijskim podacima i okolnostima njihova stradanja.
More...
U ovom tekstu bit će riječi o psihološkim posljedicama rada s traumatiziranim ljudima na one osobe koje im pomažu. To mogu biti profesionalci/ke iz pomagačkih struka, aktivisti, volonteri, članovi obitelji i drugi koji su u neposrednom kontaktu s traumatiziranom osobom . Ovdje nas posebno zanimaju aktivisti i volonteri organizacija civilnog društva koje se bave ljudskim pravima, posljedicama ratne traume, pružajući neposrednu podršku traumatiziranima na terenu, bave se prikupljanjem činjenica i bilježe ratna iskustva, zagovara ju prava različitih skupina žrtava ili su monitori na suđenjima za ratne zločine, i drugi.
More...
In Bosnia and Herzegovina, human rights are enshrined in the Dayton Constitution of Bosnia and Herzegovina and in the constitutions of the entities: the Federation of Bosnia and Herzegovina and the Republika Srpska. According to the Constitution of Bosnia and Herzegovina, the European Convention for the Protection of Human Rights and Fundamental Freedoms has priority over national legislation in the field of human rights protection. The exercise of human rights and freedoms of citizens in the municipality of Srebrenica in the period from 1995 to 2020, which are guaranteed by the Dayton Peace Agreement and relevant international conventions and other positive instruments for the exercise of human rights, was impossible, especially for Bosnian citizens in Srebrenica who were in the process of exercising the rights of returnees. This research analyzes the forms of human rights violations in the municipality of Srebrenica from 1996 to 2020. The paper presents proposals for the institutional protection of human rights of returnees to the city and municipality of Srebrenica.
More...
