Justice Visions – Details, episodes & analysis

In this new episode we zoom in on an oft-overlooked dimension of victim participation in formal transitional justice processes, namely the labor that victims invest in justice processes.

In a conversation with professor Leila Ulrich, we explore the intricate relationship between the ICC’s engagement with victims and the global capitalist systems in which the court operates. The dynamics of under-valorization of victims time-investment, the offloading of care work to local and gendered practitioners, and the invisibilization of victims’ contributions to formal justice processes, characterize many international justice processes, Leila argues.

Therefore, it is crucial to acknowledge and make this work politically visible as labor. Foregrounding the knowledge, resources, and time people dedicate allows us to acknowledge their contributions and better understand the depth of their involvement. "[T]here is a lot of tension between those who work and those who don't work in the same way that there's a lot of tension between those who are recognised as victims and those who are not. So there's a lot of complexities and paradoxes involved in how victim participation functions."

In this new episode, Tine Destrooper is joined by co-host Kim Baudewijns, who recently became a member of the Justice Visions' team, doing research on TJ processes in the Democratic Republic of Congo. Kim’s work situates this conversation in the broader landscape of justice initiatives: standardized and informal, local and international, judicial and non-judicial, etc. This inspires a reflection on how victims’ roles alter across these various justice sites.

We kick off this new season of the Justice Visions podcast with a set of conversations that we initiated during the recent Justice Visions Conference, exploring victim participation, mobilization, and resistance within the realm of transitional justice. In this first episode of these miniseries, we shed light on victims driving transitional justice efforts in Turkey and Tunisia.
Our guests, Dr. Sélima Kebaili and Dr. Güneş Daşlı, both focus in their research on women survivors in contexts of conflict. Sélima, a senior lecturer at the University of Geneva, touches on the marginalization of female survivors in the Tunisian Truth and Dignity Commission and how survivors sought to overcome this. Güneş, a research fellow at Loughborough University, speaks of the mobilization of members of the Saturday Mothers who seek justice for enforced disappearances and crimes committed by Turkish state forces and paramilitaries.
Both scholars unpack the nuances of labels such as “leaders” and “victims”. Sélima explains that while “victim leadership” might make sense in terms of underlining the important role victims play in driving transitional justice efforts, we have to be mindful of the label when applying it in the context of movements, as it runs the risk of defining certain victims as leaders and pushing others into more passive identities. Many women assert their agency beyond the public realm, and a discourse of leadership may render their actions invisible.
Güneş points to the ways in which in Turkey survivors and family members use the labels of victim and survivor flexibly and how they navigate multiple identities. Starting their justice activism as relatives of the disappeared, they often evolve into human rights defenders, political actors, or lawyers, embracing multiple roles that sustain their resistance and resilience.
In both cases, acknowledging a diversity of experiences, identities and approaches is crucial, since rebuilding identities after extreme violence is a very delicate process. As Sélima notes, "It doesn’t always require a grand gesture, and often it unfolds through more modest everyday forms of reparation, like returning to work, reconnecting with others, and restoring a social life."

In the absence of an official transitional justice process in Turkey, groups like the Saturday Mothers have for nearly 30 years led informal efforts for legal accountability, memory work, and truth recovery. Güneş emphasizes that victims maintain a long-term perspective and are not dissuaded by the apparent lack of hope: "We know that there is no hope now, but we continue. We are going to archive. We are going to focus on what we do now. But when the time comes, we are going to act."

The final episode of the Justice Visions miniseries on the revolutionary potential of transitional justice zooms in on the relationship between protest, artistic practices and transitional justice in South Sudan. This might seem not be the most obvious choice for such a miniseries, as transitional justice is a relatively new concept in the world’s youngest nation, which has endured decades of violence.

South Sudan gained independence in 2011, following more than 20 years of civil war, and subsequently experienced another civil war from 2013 to 2020. In response to the legacies of these conflicts, both formal and informal transitional justice initiatives have been established. While the peace agreements put forward four transitional justice measures, none of these foreseen measures became operational. In the absence of functioning formal transitional justice mechanisms, the artistic realm has emerged as an incubator for contestation and resistance.

We are exploring the way in which artistic practices further both TJ and protest with Sayra van den Berg. Sayra has recently conducted fieldwork in South Sudan, focusing on contemporary artistic and cultural expressions, notably in the domain of visual arts and music. She describes how several artists share goals with the transitional justice advocacy community, even if they do not self-identify as TJ actors, arguing that,

While I don't necessarily think that there is an intrinsic benefit in adopting the language of transitional justice for these artistic spaces, I do think that there's a very real relational benefit to being a part of this wider transitional justice community that using that language grants access to.

Delving into the vibrant artistic landscape, she describes arts’ potential for innovation in TJ spaces and discussions. Scholars and practitioners can act upon this:

The increasingly critical turn in scholarship around formal mechanisms of transitional justice is a call to action for all of us in this incredibly fluid and evolving field of research, to locate the practice of transitional justice in the spaces where its goals are centralized and not merely within a rather static and narrow set of formal mechanisms. 

The new episode of the Justice Visions podcast is the third episode of a miniseries that looks into the revolutionary potential of transitional justice in current protests, when social movements use it in non-scripted innovative ways. In this episode we examine how US-based activists demanding reparations for slavery and its ongoing legacy, tap into the disruptive potential of transitional justice language and initiatives.

Together with our studio guest, professor Joyce Hope Scott, we reflect on the nature of the current reparations debate in the US, unearthing its long history and global reach, as well as activists reasons for sometimes relying on the rhetoric of transitional justice.

Through a focus on the work of INOSAAR we unpack some of the most pressing public misconceptions about reparations and reparative justice, as well as about the very history of enslavement. As professor Scott argues,

"We see an inseparable connection between the African continent: those who stayed and those who left. [...] Because what we are, is epistemological orphans. So there's a whole effort of research and of reconnection that we do at the level of Indigenous knowledge to broaden the struggle and make it more effective. So the conversation gets much bigger, much more global. And the implication behind this idea of transitional justice is that this is not going to happen again, that there will be healing."

As such, the episode does not only examine what transitional justice can mean for the current struggle for reparations, but also what the innovations, reconceptualizations and new approaches developed as part of this struggle may mean for more mainstream transitional justice.

The new episode of the Justice Visions podcast is a second episode of a miniseries that looks into the revolutionary potential of transitional justice in current protest. In this episode we examine the wave of recent protests and severe state violence in Peru. We link the aftermath of leftist ex-President Pedro Castillo’s failed coup d’état on December 7th 2022 and people’s demands to Peru’s former transitional justice process. This was a response to the country’s violent internal conflict between the 1980s and 2000s and concluded in 2003.

With our two studio guests, Sarah Kerremans and Rocio Silva Santisteban, we unearth a continuum of violence that helps to understand why this is happening today, why indigenous and rural communities find themselves at the centre of the conflict and how this links to Peru’s extractivist economic model and the country’s many ongoing ecoterritorial conflicts.

During her recent field work in Peru, Sarah witnessed the vitriolic attacks by institutions and mainstream media against indigenous groups: ‘What struck me most was the racist dimension of that endlessly repeated message that they wanted to take over Lima and the attempts to silence critical voices.’ Protesters in Peru have been coined as terrorists to delegitimize them and their demands during the current protests, as well as in many conflicts regarding extractivist projects.

Rocío Silva-Santisteban narrates how the current situation is unprecedented: “It is a situation that in some way or another shows that there is a great political malaise, a great malaise of the sectors that never before in the country had been represented by one of their own.” She points to the failed transitional justice process: “These are the same demands for justice, for truth, for memory, for reparation that were not fulfilled 20 years ago.” However, she stills feels inspired by all these people organizing, “despite the difficulties, despite the harshness of the situation, despite the impunity, despite the fact that the state doesn't care, they take the streets, they mobilize, they make themselves being heard.”

 

The new episode of the Justice Visions podcast is a first episode of a miniseries that explores the revolutionary potential of transitional justice. Recently, an evolution can be observed in which grassroots actors are increasingly mobilizing the rhetoric and tools of transitional justice as an element of their protest repertoire. These expressions of transitional justice co-exist with state-centric and standardized transitional justice mechanisms.
 
The practice mobilizing transitional justice as a tool to further resistance against authoritarianism or exploitation, can in several ways be traced back to the origins transitional justice, which was also rooted in protests against dictatorships. Yet, the dynamics of resistance in transitional justice is largely underexplored in transitional justice scholarship. In this mini-series we will shed a light on some interesting cases, ranging from the Middle East and North Africa, to Latin and North America.
 
The first episode focuses on the MENA region where protest movements in several countries have used transitional justice tools and concepts for revolutionary purposes, protesting state repression, neo-colonial practices and extractivism. Our first guest is Noha Aboueladab, who is a professor of transitional justice at Georgetown University in Doha. She is specialised in transitional justice in the Middle East and North Africa, and specifically also zooms in her latest research on the nexus between resistance and transitional justice. As Noha highlights, protest is integral to transitional justice: “The aspirations of transitional justice are by their very nature revolutionary in the sense that transitional justice seeks revolutionary change.”
One of the central questions of our conversation is how adopting this lens of protest is increasingly relevant to transitional justice scholarship and practices, and how it can transform these in ways that bring transitional justice closer to peoples lived experiences of harm. “It’s mostly Western knowledge production that becomes mainstreamed”, Noha argues. “And this is, of course, a problem not just in transitional justice, but in so many other disciplines. But because transitional justice is such a policy heavy field, this limited representation of the intellectual and practical material related to transitional justice is something that ultimately limits the strength of transitional justice policies to address these diversified contexts.”

In May 2022, Ferdinand ‘Bong Bong’ Marcos, the son of former dictator Ferdinand Marcos won the presidential elections in the Philippines. The vice-presidential elections were won by Sara Duterte, daughter of the former authoritarian president Rodrigo Duterte. What does the election of the son of a former dictator tell us about the Philippines’ transitional justice process? What to make of the historical revisionism that facilitated this electoral outcome, in light of transitional justice’s concern with truth and memorialization? The episode highlights that, while many activists and justice actors were initially focusing on the recovering the ill-gotten wealth of the Marcoses, and later on fighting the extra-judicial killings happening as part of Duterte’s violent war-on-drugs, an entire campaign aimed at erasing the violence and crimes perpetrated by the Marcos family from the public discourse was shaping up under the surface. The interviews underline the impact of this of historical revisionism and the difficulty in combatting it in a context where there was never a widely shared and state-sanctioned historical narrative about the violence and economic crimes perpetrated by the Marcos regime. In the absence of a formal truth commission or institutionalized memorialization efforts, developing a shared understanding of the violence that transpired has been difficult. At the same time, the current campaign of historical revisionism, while commonly being traced to the Marcos family, is mostly being waged on social media platforms in a highly decentralized manner, making it difficult to develop an encompassing strategy to counter it. Is transitional justice powerless in the face of such a reality, or can innovations and creative approaches adequately respond to this situation and maybe even open up avenues for rethinking truth and memorialization efforts in other transitional justice contexts? In this episode of Justice Visions, we talk to Ruben Carranza of the International Center for Transitional Justice, and to Chuck Crisanto, of the Philippine Memorial Commission about what to make of this situation if we look at it through the lens of transitional justice.

The new episode of the Justice Visions podcast is last episode of the miniseries on historical truth-seeking initiatives in the (post-)colonial state. Recently, Europe has experienced a boom of state-led and informal initiatives to address the legacies of the colonial past and its enduring harms in the present. In this episode we zoom out from the particular truth initiatives in European countries, to discuss some of the overarching topics and themes crossing across the episodes of this series.

Our guest is Dr Olivia Umurerwa Rutazibwa, an assistant Professor in Human Rights and Politics at the London School of Economics. We talk about the capacities of historical truth-seeking initiatives to contribute to the decolonisation project, accountability, and ultimately contribute to social change. As Olivia highlights, despite the formal decolonisation processes, “there is a continuity in colonial violence that's embedded in many of our institutions”. The change that we should be aspire for is one that tackles the colonial status quo and dismantles colonial power dynamics.

One of the central questions of our conversation is how historical truth can contribute to the decolonial project? Olivia stresses the need to framing historical truth initiatives within a decolonising strategy or approach. This would mean questioning the points of origin assigned to the history we are transmitting; questions of silencing and desilencing. Who gets to speak and who is systematically silenced? The decolonial approach is very much about the explicit in Olivia’s perspective, “about the extent to which you see your project either contributing to the status quo or actively be against it”.

With the increased use of the transitional justice framework to think about historical injustice, Olivia argues that the question is not whether transitional justice “is the right thing or not”, but rather is about “the meaning that we give to it and how vigilant we are in how the language and the practises of it contribute to the status quo or not”.

The new episode of the Justice Visions podcast expands on historical truth-seeking initiatives in the (post-)colonial state. In this miniseries co-hosted by postdoctoral research fellow Dr. Cira Pallí-Asperó, we look into formal and informal truth initiatives in European countries dealing with settler and overseas colonial legacies. In this episode, we zoom in on Portugal to discuss decolonisation in a context of explicit glorification of the imperial and colonial past. What kind of initiatives have been taken place? Led by who and for which purpose?

Our guest is Dr. Bruno Sena Martins, researcher at the Centre for Social Studies at the University of Coimbra. First and foremost, he stresses, the anti-colonial struggle is not something of the past: “it is a mission for this generation to (…) decolonize the present and to decolonize Europe”. In Portugal, critical consciousness about the colonial past has only recently been shaping up in the public debate with the establishment of different initiatives led by civil society organisations and by minority groups of people of African descent, with a significant role of academia.

Dr. Bruno Sena Martins talks about what kind of openings and opportunities have been created to address the legacies of the Portuguese colonial past; and how civil society organisations have been advocating to redress issues of inequality, recognition, social, racial, and historical justice. “This is a movement where different people, different actors claim that it is important to look at the past in a critical perspective. It is important to acknowledge that the colonial violence is still with us”.

A new Justice Visions miniseries on historical truth-seeking initiatives in the (post-)colonial state, will look into formal and informal truth initiatives in European countries dealing with settler and overseas colonial legacies. In this miniseries co-hosted by Dr. Cira Pallí-Asperó, we pick up on some of these debates to explore how different actors are engaging in truth-seeking initiatives and what this means for the domain of transitional justice.

In this episode, we talk with Dr. Malin Arvidsson, a commissioner at the Swedish Truth and Reconciliation Commission for Tornedalians, Kvens and Lantalaiset, about a number of state-sanctioned historical truth-seeking initiatives that have taken place in the Scandinavian context. The goal of these commissions was to examine the impact that assimilation policies of the Scandinavian welfare states had on indigenous peoples in those countries.

The colonial past is a corrosive component in the relations between the former colonizing powers and their colonial subjects, particularly over issues of historical responsibility of recognition and redress of colonial injustices. Although the demands to redress historical injustices linked to colonialism are not new; since the Black Lives Matters movement took over the streets in 2020, they have taken a renewed spotlight in the public and political debate.

Within this framework, the transitional justice paradigm is increasingly being used to think about historical injustices, as historical truth-seeking initiatives within the post-colonial context (both formal and informal) are increasingly using the logic and rhetoric of transitional justice; for instance, by systematically referring to its core objectives in their mandates (i.e., truth, accountability, reparation, non-recurrence). But how are these transferred to the post-colonial context? and what are the implications thereof?

As Malin points out, this raises key questions: “(…) if you talk about historical injustices in this long-time perspective, what are even the actors that we are looking at, because for example, the state and the Church of Sweden has an intertwined history.” Awaiting the results of this ongoing process, one of the main contributions foreseen is building a strong archive that is essential for follow up by policy makers, civil society: “what will remain is an archive of interviews, research reports (…) that have been commissioned by the commission that can serve as a basis for further advocacy and claims-making.”