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Publications

This article examines ‘parental harm’ – a harm that occurs when a parent loses or faces the threat of losing a child. We contend that the manipulation and severing of relationships between parents and children has played a central role in war and oppression across historical contexts.
This publication is a book review of the volume Knowledge for Peace: Transitional Justice and the Politics of Knowledge in Theory and Practice, edited by Briony Jones and Ulrike Luhe, and published by Edward Elgar in 2022.
Tow open hands painted on a wall with green shoots coming up out of them.
This chapter takes data from a remote border village in the north central province of Sri Lanka to analyse how and why Sri Lanka’s formal justice system fails women - particularly women in rural areas.
This policy paper results from a collaboration between Corporación Alianza Iniciativa de Mujeres Colombianas por la Paz – IMP and the research project Addressing Postcolonial Legacies in Transitional Justice, which forms part of the UKRI Gender, Justice and Security Hub. The report is based on in-depth interviews with 16 women peacebuilders located throughout Colombia.
This video is based on research conducted by Angelika Rettberg and colleagues on the meanings and the factors shaping reconciliation in Colombia. It shows that age, gender, religion, income, region, and experience with violence matter when it comes to defining who are the most, and the least, likely groups to be willing to engage in reconciliation efforts.
Prosecution of conflict related sexual violence (CRSV) in Sri Lanka remains notoriously intractable. Through an analysis of the Vishvamadu case, this study examines a variety of silences and disablements across a range of articulations and practices that work against the successful prosecution of CRSV in Sri Lanka, and thereby the delivery of justice to women victim-survivors who seek redress through a formal judicial process.
In recent years, interest has grown in how Transitional Justice (TJ) can approach colonial harms and their long-lasting effects, because of a lacuna in both TJ practice and academic research. Scant attention has been paid, particularly, to how peace processes themselves can be undermined by ongoing colonial legacies.
Gotabaya Rajapaksa commenced his Presidential election campaign in 2019 with the very same rhetoric of Sinhala Buddhist triumphalism and denial of disappearances that had defined the post-war regime of his brother Mahinda. So why is the present government continuing to maintain the OMP? Why this change of heart after the elections?