Can Lions and Rabbits Reconcile? - management of past violence

The South African TRC as an Instrument for Peace-Building

In July 1995, the South African parliament promulgated the Promotion of National Unity and Reconciliation Act, which gave birth to the now-famous South African Truth and Reconciliation Commission (TRC). This commission was charged with the task of establishing "as completely as possible the nature, causes and extent of gross violations of human fights committed" during a selected period (about March 1960 to December 1994). Furthermore, the commission was empowered to grant amnesty in exchange for what it termed a "full disclosure" of truth about violations of human fights. Also the commission was to establish the fate of victims, enable them or their survivors to tell their stories, and make arrangements for possible measures for reparations. Structurally, the TRC was made up of 17 commissioners divided up into three committees, on human-rights violations, amnesty, and reparations and rehabilitation. These committees were assisted in their tasks by an investigation unit as well as a research department -- among others. The broader aim of the commission was to steer the new-born nation out of hostility and division towards unity and reconciliation by helping it to "deal with its past". After conducting investigations and hearings of some 20,000 victims and 7000 amnesty-seekers for about two years, the TRC submitted its report and findings on 29 October 1998 to the then state president, Nelson Mandela. It is important to note that while the South African TRC has officially completed its task, the amnesty committee continues to date to hear cases, due to an immense backlog. When this committee's tasks are finished its report will be appended to that already completed. The aim of this essay is to highlight the unique role of TRCs in helping nations to deal with violent and painful pasts, with the South African TRC as an illustration.

The Lion and the Rabbit in South Africa

In many cultures fables of "clever Rabbit" and "dumb Lion" abound. As a child, I was brought up partly in rural South Africa where my grandmother and aunts delighted in telling us fables as we sat around the fire in the open-air makeshift "kitchen" -- called xivava in my language. Although these fables consisted of various living characters -- drawn from humanity, animals and nature in general -- Lion and Rabbit fables always occupied a special place in my heart. The point of them appeared to be a simple one -- although Lion was big, strong and powerful he was much too idiotic be a match for the small, weak, harmless but very clever animal called Rabbit. Lion and Rabbit fables were told in animated and highly entertaining ways -- ways which always succeeded in drawing all of us children completely into the web of words and images used by the master story-tellers. The point of the Lion and Rabbit stories was to show that size and strength alone was not enough in life, and that even the apparently weak and vulnerable have creative resources for their own survival.

One particular Lion and Rabbit fable -- told in a variety of versions -- has been extremely popular among my people.(1) In the version with which I am familiar, Lion has been traversing the length and breadth of the land searching for Rabbit. In a series of clever antics and tricks Rabbit has made a fool of Lion again and again. This has stripped Lion of every shred of dignity and respect among fellow animals, so that Lion has become a pitiable laughing stock. Fuming with anger and frustration, Lion is now going for the "final solution" -- to get rid of Rabbit once and for all. After a whole day's search Lion's efforts bear fruit -- quite by chance as Lion walks home he finds Rabbit feasting on a meal so scrumptious that he does not even notice Lion standing at the mouth of the cave. "Aha! Got you! Today is the day when you die, little friend," he growls as he carefully and slowly enters the cave so that Rabbit has no escape route. In a typical flash of inspiration Rabbit shouts: "Lion, please be careful, the cave is about to collapse and kill us both. You are the strong one, please hold up the roof of the cave while I go and seek help." Caught in the urgency of the situation, Lion springs onto his hind legs and holds up roof with his front legs as Rabbit dashes out of the cave -- never to return.

Cheated again?

Lion is fooled yet again. Apart from pointing out the idiocy of Lion, the fable also demonstrates the fun that the weak may have in exposing the comical ignorance of the powerful. Rabbits may not have brawn but their intelligence is both admirable and entertaining. But this is not merely a matter of fun and laughter. Rabbit's life was in danger: what is a little lie if a life is saved? After all, Rabbit's clever lie led to no loss of life; Lion has only lost what he has always been losing, namely his dignity and his face. But is Rabbit that noble a customer? Is there nothing to be said for Lion's generosity in suspending a selfish desire for revenge in the light of what he believed to be a much more serious calamity? Is there no grace in cooperating with one's mortal enemy in times of "national crisis"? What if the roof had indeed been collapsing? Would we not sing the praises of Lion, the unselfish one? Then Rabbit would have been exposed as selfish and small minded: Lion holds the roof when Rabbit flies giggling away, enjoying the good life in some other corner of the country. That is to say, the moral of the story is not without complexity; the "stupidity" of Lion is not without its redeeming qualities, nor is the inventive intelligence of Rabbit without its flaws.