Abstract
The purpose of this chapter is to look at the lives of people unable to re-establish cognitive stability and overcome existential fatalism from perspectives not already discussed.
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- 1.
In addition to the programmes to help victims obtain their civil documentation implemented by the Registro Nacional de Identificación y Estado Civil, or (RENIEC) (National Registry for Identification and Civil Status) efforts to improve civil registration (especially in rural areas) have also been implemented. See Correa (2013:21).
- 2.
“...Western diagnostic classifications are problematic when applied to diverse non-Western survivor populations. The view of trauma as an individual-centred event bound to soma or psyche is in line with the tradition in this century for both Western biomedicine and psycho analysis to regard the singular human being as the basic unit of study.” Summerfield (1997: 150).
- 3.
- 4.
Galeano (1993).
- 5.
Metz (1980:110).
- 6.
TRC Final Report, supra note 12, at Vol. IX, Part 4, Ch. 2.2: 146.
- 7.
as cited in Laplante (2007).
- 8.
Govier (2002: 146).
- 9.
Calhoun and Tedeschi (2009: 29) (eds).
- 10.
For commentary on reparations see for example Bevernage (2012: 61); Colvin (2006: 176–215) in South Africa. In De Greiff (2008); Hayner (2002: 133ff). For commentary on the interpretation of suffering see Agger et al. (1999); Agger (2001) in Christies ; Wagner (eds.) (2005; Anckermann et al. (2005); Beneduce (2007: 41–70) in Pouligny et al. (Eds.) (2007).
- 11.
The scale of the destruction can be demonstrated by the following average figures based on some of the official results for each community studied: deaths 8, disabled 5, tortured 7, widows 8, orphans 6, displaced 60, undocumented 35, communal property destroyed 82, family property destroyed 151, organizations affected 6. Following visits from the TRC investigators local people subsequently passed the names and details of an additional 150 (approx.) missing, tortured, killed, displaced. None of this takes into consideration the unmarked mass graves found in the communities studied, but only discovered after the TRC investigators had completed their own inquiries. The most recent unmarked mass graves were found whilst the fieldwork for this study was being carried out; it was expected that other unmarked mass graves would be discovered in due course.
- 12.
- 13.
See Suarez (2013); Charbonneau and Parent (eds) (2012); Justino (2009); Srinisvasa Murthy and Lakshminayaranah (2006); Brinkerhoff (2005); Moser (1996); Moser (1998); Dussaillant and Gonzalez (2015: 233–251) Lifetime Suffering and Capabilities in Chile in Anderson, R.E. (ed) World Suffering & the Quality of Life, Springer; Harvey (2015: 269–281) The Cultural Geography of Community Suffering in Anderson, R.E. (ed) World Suffering & the Quality of Life, Springer.
- 14.
The Glass of Milk board meets every 3 months as well. The leaders of this organization only receive and distribute food to beneficiaries; they have no training or experience in management, administration that could improve the organization or its activities. Communal dining is another organization that exists thanks to the vertical inputs they receive from PRONAA , a state organization that makes a donation of beans, rice, oil, morón, wheat, peas, tuna, every 3 months and distributed to ½ kilo, about a certain amount for communal services. This organization also meets every 3 months.
- 15.
JUNTOS is a state program created to eradicate extreme poverty through the promotion of primary education, reduction in child mortality and improvements in maternal health. To benefit the individual must meet certain requirements: identity, nutrition, health and education after which they are entitled to collect the incentive money 100 soles a month from government agencies in cooperation with the Banco de la Nacion. Monitoring and control of the participating households is undertaken every 3 months. If the household fails to meet its commitments payment is suspended for 3 months. The selection of beneficiaries is made through the ministry of economy using the INEI survey on extreme poverty once the individual’s first and last names have been verified by RENIEC .
- 16.
Baron-Cohen , S. (2011: 85).
- 17.
Focus groups said that state programmes never gave enough consideration to the interests, needs and priorities of the elderly, widows and single mothers.
- 18.
Webb, R. (2013).
- 19.
- 20.
Webb (2013).
- 21.
This study found that people consider community participation for the presentation of the quarterly accounts to be lower than for any other public activity.
- 22.
Staub, E. et al. (2005: 300).
- 23.
- 24.
Other specific attributes of the legitimacy crisis in fragile settings (including the state’s delivery of security to its citizens, the retention of a monopoly on the use of force and basic service delivery) have already been discussed in Chap. 5.
- 25.
- 26.
In Quechua: Jucshungulla cawashun.
- 27.
Mills , C. & Zavaleta , D., (2015: 251–269) Shame, Humiliation and Social Isolation in Anderson, R.E. (ed) World Suffering & the Quality of Life, Springer.
- 28.
See Herman (1992).
- 29.
Davidson and Cotter (1989).
- 30.
See for example Frankl (1985: 104ff) The four characteristics of social meaninglessness: (1) Ephemeral attitude : apparent in lack of aims and plans for life, making no efforts in reaching one’s goals and being directed solely by wishes and impulses. This attitude is manifest in indecisiveness, lack of goals and lack of commitment. It leads to self indulgence, bitterness about life and hopelessness; (2) Fatalistic attitude: manifested in the assumption that everything is determined and that everything can be explained. No space for compassion; it is cynical and pessimistic, no empathy for others, irresponsible, inactive, seeking control and superstitious; (3) Collectivistic Attitude: observed in following the opinion of the majority to the extent of abrogating one’s own individuality and personal responsibility; (4) Anticipatory anxiety is a symptom prompted by fear that the individual is fearful that the trauma will recur: flight from fear. See also Marshall and Marshall (2012).
- 31.
- 32.
LaCapra (2001:81).
- 33.
- 34.
See Herman (1992).
- 35.
Author’s field research: Interviewee from Wamani (Samaria).
- 36.
Brudholm (2008: 46–50).
- 37.
Mills and Zavaleta (2015: 251–269) Shame, Humiliation and Social Isolation in Anderson , R.E. (ed) World Suffering & the Quality of Life, Springer.
- 38.
Many people entitled to register (and participate) do not do so because they are travelling (for work as economic migrants) or because they no longer live in the community. Those who stay away also include widows from the political violence, people who have been tortured; orphans etc. Nevertheless, the principal deterrents to people’s participation remains the scepticism people have about individual reparations. In spite of their own particular connection with the events of the political violence (either as orphans or because members of their immediate family had been killed or disappeared) attendance in AFAVIP meetings by young people is consistently low.
- 39.
Feelings of scepticism about state reparations began with collective mechanisms, which for many participants are seen as little more than mechanisms for the manipulation of the people at election time. People are also fearful that a change of government will change everything and lead to the cancellation not just of the reparations scheme, but of other government programmes and projects as well.
- 40.
Baron-Cohen (2011: 13).
- 41.
- 42.
Herman (1992: 155).
- 43.
Mills and Zavaleta (2015: 251–269) Shame, Humiliation and Social Isolation in Anderson, R.E. (ed) World Suffering & the Quality of Life, Springer.
- 44.
Koselleck (2004: 264).
- 45.
Kakar (1996).
- 46.
Amery (1980: 191).
- 47.
Spargo (2006: 25).
- 48.
For Agamben “...the concepts of responsibility, accountability, dignity and respect are irremediably contaminated by the consequences of de-contextualisation. Anyone who has tried to make use of these terms outside the juridical sphere knows this. To assume responsibility is to leave the territory of ethics and enter that of law. Whoever has made this difficult step cannot presume to return through the door he has just closed behind him.” Agamben (1999: 20ff).
- 49.
These self-amnesty laws (Laws 26,479 and 26,492) were first adopted by the Fujimori administration in 1995.
- 50.
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Bowyer, T.J. (2019). On the Margins of the Visible: Daily Survival in the Rural Andes. In: Beyond Suffering and Reparation. Springer, Cham. https://doi.org/10.1007/978-3-319-98983-9_8
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