The importance of identity redefinition

In developing the methodology, we consider the importance of redefining or creating new identities in order to build relationships based on mutual trust and understanding (Schirch 2001, p. 156). First, we created new identities outside the conflict’s logics in the first face-to-face engagement of the groups, which allowed the participants to humanize each other. As an example, we created the supra-identity of «reconciliation agents», rather than victimizers or victims. All participants had the mission of spreading this reconciliation process with their families, neighbors and colleagues as active and empowered agents.   

Second, we strengthened previous identities as the «survivor» rather than the victim. The victim identity, which may be related to pity,  passiveness and narratives focused on others’ fault, makes it difficult to open up new possibilities for action and thinking. This identity change was key to recognize how it has been also difficult for family members to face what happened in the past and opened the possibility to realize that, sometimes, “victims” may also cause pain to their relatives. In the case of veterans, some of the participants acknowledged that they were both, survivors and offenders.

In summary, this identity change was a crucial step in building new relationships based on mutual trust and understanding among the participants, as well as in their closest circle.

The importance of repetition

The methodology included the repetition of many exercises that stimulate the parasympathetic nervous system, and help persons to regulate difficult emotions. For instance, exercises to stimulate deep breathing, tension release, and body awareness were part of every single session. Through repetition, these movements and actions started becoming familiar, a relevant outcome if we consider the “familiarity heuristic” (Dale, 2015). This is a principle of decision-making that allows someone to approach an issue based on the familiar outcomes or actions through which they have faced similar situations in the past.

As studies have shown, when people encounter difficult tasks, they are more likely to choose the familiar object or behavior that they already know (Shirasuna, Honda, Matsuka & Ueda, 2017). Emphasis in repeating throughout the workshops enable the adoption of new habits and abilities by the participantes. These become familiar behaviours to be applied when feeling strong emotions, stress situations or tension, and at the same time, they are habits that strengthen the project’s sustainability over time.

The importance of ritual and symbol

According to Lisa Schirch in the book “Ritual and Symbol in Peacebuilding”, ritual has three specific characteristics. First, ritual occurs in a unique social space, set aside from normal life. Second, ritual communicates through symbols, senses, and heightened emotions rather than relying heavily on the use of words. In rituals, humans learn by doing. There is a preference for nonverbal communication using bodies, senses, and emotions rather than words or rational thought. Third, ritual both marks and assists in the process of change. It confirms and transforms people’s worldviews, identities, and relationships with others (Schirch, 2005, p. 2).

All these characteristics were key for the entire project, especially for the face-to-face engagements between the three groups. First, the collective Kintsugi ritual helped people transform perceptions of each other and create an emotional connection beyond words. Second, the ritual also played a key role in redefining or creating shared identities between adversary groups, as mentioned in the previous section. Third, the ritual helped to mark the most important shift in the project: before, civilians, retired veterans and people in the process of reintegration worked separately. After this point, the groups were a unit and an example of reconciliation.