'No future without forgiveness' - Part I

Dr. Jones

"In the beginning was the word,
and the word was with God,
and the word was God.
­ The word became flesh
and made his dwelling among us.
John1:1-2 &14

IN THE midst of the holiday season I had occasion to travel to America, and there I came across a book, which has greatly assisted me in reflecting on the true meaning of Christmas and renewed my hope for the future of my country. Bishop Tutu, retired Anglican Archbishop of Capetown South Africa, and Nobel Laureate, in a book entitled "No Future Without Forgiveness" in which he shares his very profound experiences as chairman of the now world famous Truth and Reconciliation Commission, has done the world a great favour. And anyone who really loves this country and is searching for long lasting solutions to our very complex and intractable problems, should spend some time reflecting on Bishop Tutu's experience.

If a single phrase could capture the essence of what the book is all about, which is well nigh difficult if not impossible, it would be that South Africa made a decision to seek 'restorative justice rather than retributive justice.' In one of the greatest acts of leadership in the modern world, Nelson Mandela and the A.N.C. led newly elected regime, despite the atrocities meted out to them by the perpetrators of Apartheid, decided to forgive those who would confess to their wrong doing and apologise, and thus in a very profound way, set free both the victims and the vanquished. And even more amazingly, the ordinary black people of South Africa, for the most part, accepted the decision of their leaders. As Tutu was at pains to point out, repeatedly, there were tremendous social and practical advantages, which encouraged this decision. Not the least of which was the over riding concern to escape the blood bath which could so easily have overtaken the society, given the firepower which the whites had, despite the political power which had been transferred to the blacks. But there are two other reasons given which I believe are of equal, if not greater importance, to the people of African descent and indeed to the entire world.

The first is the African philosophy of Ubuntu. A term, which Tutu admits, is difficult to translate into a western language but which speaks of the essence of being human. It is a description of those who are friendly and caring and compassionate. But further it speaks to a philosophy that understands that " My humanity is caught up, is inextricably bound up, in yours.". Ubuntu asserts that " a person is a person through other persons". It refutes the western oriented selfish philosophy which asserts that " I think therefore I am" but rather says that " I am a human being because I belong, I participate I share. In this very profound passage in the book, Tutu explains that this approach to life in Africa places a premium on Social harmony, and that " anger, resentment, lust for revenge, even success through aggressive competition are corrosive of this good. "To forgive then is not just to be altruistic. It is the best form of self-interest". Finally the good Bishop explains that many African countries caught up in the internecine violence that has come to characterise much of that which is bad about the continent, have inexplicably forsaken this philosophy of Ubuntu and hence the decimation of their societies.

The second point that Tutu offers as a reason for the acceptance of forgiveness by the grassroots members of the South African people is the role of the Christian church in their struggle. It was certainly no coincidence that Nelson and Winnie Mandela spent their first night of freedom at Bishopscourt, home of Archbishop Tutu. It was here also that Mandela conducted his first news conference after his release. It is therefore no coincidence that a Christian was selected to head up this most important commission. An institution, which constituted the major, but not the entire, thrust in the whole effort to pursue peace and reconciliation in a much embattled society. There is a great deal that one can learn about the South African society from these revelations by Bishop Tutu. But perhaps more importantly is the question of what can we here in Jamaican learn and emulate.

It is clear to me that only when we begin to meaningfully deal with these highly emotional, controversial to some extent, but very real issues, and seek restorative justice rather that retributive justice, then perhaps some of those who are calling for a government of national unity can find some hope for a new kind of politics. Then and only then can those who are calling for a new economic climate can find hope. Then and only then will all of us who long for the day when the killing will slow down, and our women and children feel free to live in our society, will find some hope. Then and only then will Christmas have its true meaning for a society so desperately in need of peace.

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