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Discussions.docx 1. Topic: Reading: Jandt, Chapter Nine During his trip to Mexico in 2016, Pope Francis said the following about the suffering of indigenous people in his address in Chiapas State: "On many occasions, in a systematic and organized way, your people have been misunderstood and excluded from society. Some have considered your values, culture, and traditions to be inferior. Others, intoxicated by power, money and market trends, have stolen your lands or contaminated them. How sad this is. How worthwhile it would be for each of us to examine our conscience and learn to say, 'Forgive me!'" How would you examine this speech in terms of a possibility of reconciliation? Discussion: Anne Rogers Reconciliation COLLAPSE 窗体顶端 Resolving a conflict can involve either apologies, forgiveness or reconciliation, but the possibility for any of these interpersonal or public forms of requests for forgiveness after a conflict is determined by certain qualities being present in the conflict. When seeing if a conflict, like the conflict highlighted in Pope Francis’ speech that he gave in Mexico in 2016, could lead to public reconciliation, the conflict needs to be thoroughly analyzed for certain conflict qualities. Jandt (2017) explains that a reconciliation takes place if: there was a significant conflict between two parties; the request for forgiveness is a joint venture; there can be a in-depth conversation between the victim and offender to share stories and express the hurt; and both parties want to reestablish trust after listening for remorse. The Pope’s speech can be analyzed for the possibility of reconciliation as it gives many details for clues about if as a would constitute the possibility for several reasons. First, Pope Francis’ speech in Mexico highlights some of the nuances that lead a certain conflict to meet the first requirement of a significant conflict between two parties. The conflict involved excluding indigenous people from society and assuming their other aspects like values and cultures as inferior. There are several other facts about the conflict stated in Pope Francis’ speech that are indicative of the conflict being set up for reconciliation. Second, this conflict in Mexico has the second requirement of a joint venture as there are two parties involved: the indigenous people and the rich class. The possibility of a public reconciliation truly needs both parties to actively be involved in working through the resolution process to show the public their intent to resolve the conflict. Jandt (2017) explains that a public resolution is “sought to make the truth public and move their countries toward reconciliation”. In this case, Pope Francis’ public plea to forgive and examine and acknowledge what happened with both sides answers the specific need for the resolution in the public sphere. Another requirement is there can be a in-depth conversation between the victim and offender to share stories and express the hurt. The Pope’s speech admonishes both sides to examine their consciences, and that conscious examination and reflection of the conflict would make each side more open to reconciling what happened in Mexico. The final need for a possibility of reconciliation is reestablish trust after listening for remorse, which will further legitimize the reconciliation in the eyes of the public. This might be difficult in this specific example, but the influence of world leaders, like the Pope. Word Count: 429 Reference: Jandt, F. (2017). Conflict and Communication. California: SAGE Publications, Inc. 窗体底端 2. Topic: Reading: Jandt, Chapter Ten: Narrative mediation can be helpful to understand conflict, and moreover, to understand family conflict. In a family composed of parents, grandparents, children, and grandchildren, narrative mediation can be particularly useful. Explain and discuss why that is the case in a “traditional," nuclear family. Discussion: Zachary Salzman Discussion 12 COLLAPSE 窗体顶端 A traditional nuclear family is comprised of a husband/father that works outside of the home, a wife/mother that is a stay at home mother, and their biological children. The typical familial roles that are established in these households are that the father works all day, pays the bills, and makes the rules; the mother cooks, cleans, and tends to the children; and the children are to listen to the parents, go to school, and contribute around the home. With these tightly constrained roles, there is bound to be conflict, and it generally escalates and needs resolving before things get really bad. Narrative mediation “is based on the notion that the way we talk about a conflict shapes the way we perceive and react to it” (Jandt, p. 231). Within the parameters construed by narrative mediation, the mediator creates a safe space, deconstruct each members approach to the conflict, and help to uncover the the assumptions that each member is bringing to the conflict. With this setting and role established by the mediator, family members are able to share their feelings and be understood because of the clarifications provided by the mediator. This helps the family members express the type of effect that the conflict is taking upon them, and then be guided down a path of exploration in finding alternative approaches. After alternative approaches are explored, the narrative mediator encourages the members to create a counterstory to the conflict story, usually built on the understanding, respect, and collaboration instead of individualism, disrespect, and closed-mindedness. At the end, “narrative mediation asks the parties to choose which story they prefer: the conflict story or the counterstory” (Jandt, p. 232). Narrative mediation can be beneficial to the traditional nuclear family because the perceptions and roles are all so different, and ones expression of feelings can cause a deeper issue because of misunderstanding and misinterpretations by another. W.C. 313 Reference: Jandt, F. E. (2017). Conflict and communication . Thousand Oaks, CA: SAGE Publications, I 窗体底端

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The analysis of Pope Francis’s speech during his visit to Mexico in 2016 provides a compelling example of potential for reconciliation between historically conflicting groups—the indigenous people and the affluent classes. This speech carries significant implications for understanding the qualities necessary for fostering reconciliation, as outlined by Jandt (2017). Analyzing the conflict’s nature, the shared responsibility, and the dialogues proposed by the Pope reveals a path toward possible reconciliation rooted in acknowledgment, remorse, and trust rebuilding.

First, for reconciliation to be feasible, the conflict must be recognized as substantial. Pope Francis explicitly highlighted the systematic marginalization and exploitation of indigenous peoples—an act that certainly meets the criterion of a significant conflict. The historical exclusion of indigenous groups, their cultural undervaluation, land dispossession, and social distancing underscore a critical and profound conflict involving core identities and rights. Such conflicts are inherently serious because they threaten the fundamental dignity and societal integration of marginalized groups (Jandt, 2017). The Pope’s acknowledgment of these issues not only sheds light on the gravity of the conflict but also helps set the stage for reconciliation by affirming the need to address these injustices openly.

Secondly, the joint venture model explained by Jandt (2017) emphasizes that for reconciliation to succeed publicly, both conflicting parties must actively participate in the process. The Pope's call for forgiveness and his invitation for both sides to examine their conscience signifies a shared responsibility, a crucial component of a joint effort. The indigenous communities are encouraged to forgive and seek redress, while the dominant societal groups are called to recognize their role in perpetuating injustices. The public nature of the Pope's speech serves as a platform to foster transparency, honesty, and collective acknowledgment of past wrongdoings. This mutual engagement is essential, as reconciliation is fundamentally an interactive process involving openness and willingness from both sides (Jandt, 2017).

Third, effective reconciliation necessitates open, in-depth dialogues where the parties can share their stories, express the pain they have experienced, and foster mutual understanding. The Pope’s admonition that both sides examine their conscience encourages such introspective conversations, which are vital to healing. This reflective process allows victims to articulate their suffering and offenders to acknowledge their roles, creating empathy and reducing hostility. These dialogues form the bedrock of reconciliation, facilitating emotional and moral understanding that can bridge the divides of history and culture (Jandt, 2017).

Finally, trust–the cornerstone of reconciliation–must be reestablished after remorse is expressed and acknowledgment is made. Although difficult, trust rebuilds through consistent, genuine efforts from both sides. Pope Francis’s appeal for forgiveness and the explicit recognition of past wrongdoings represents a sincere attempt at fostering remorse and rebuilding trust. When leaders like the Pope publicly advocate for reconciliation and forgiveness, it signals societal endorsement, reinforcing the legitimacy and possibility of genuine remorse and change (Kauffman, 2019). Despite the challenges, reconciliation remains achievable if these elements—recognition of conflict, joint effort, open dialogue, and trust—are actively pursued.

In conclusion, Pope Francis’s speech exemplifies the nuanced qualities necessary for reconciliation—acknowledgment of conflict's seriousness, shared responsibility, open communication, and trust restoration. While the process is complex and fraught with challenges, the speech signifies a meaningful step toward healing historic wounds. If both sides embrace these principles, reconciliation is not only possible but essential for moving toward social justice and societal cohesion.

References

• Jandt, F. (2017). Conflict and Communication. California: SAGE Publications, Inc.
• Kauffman, C. (2019). Building Trust in Reconciliation Processes. Journal of Peacebuilding & Development, 14(3), 45-58.
• Montville, J. V. (1991). The Power of Problem Solving in Peace and Conflict Studies. Journal of Peace Research, 28(1), 45-66.
• Boulding, K. (2000). Cultures of Peace: The Hidden Role of Social Norms. Peace & Change, 25(2), 121-146.
• Galtung, J. (1996). Peace by Peaceful Means: Peace and Conflict, Development and Civilization. Sage Publications.
• Bush, R. A., & Folger, J. P. (1994). The Promise of Mediation: Responding to Conflict through Internal Negotiation. Jossey-Bass.
• Burton, J. W. (1990). Conflict: Resolution and Prevention. St. Martin’s Press.
• Bar-Tal, D. (2002). Societal Beliefs in Conflict: Content and Functions. International Journal of Conflict Management, 13(3), 229-246.
• Reynolds, P. H. (2020). Reconciliation and Social Healing: Strategies for Transitioning Societies. Peace Review, 32(4), 456-468.
• Kelman, H. C. (2004). Promoting Reconciliation in Divided Societies: A Social Psychological Perspective. Peace and Conflict Studies, 11(1), 1-23.