Social Psychology Special Issue

Candida Darling
You would probably see yourself as being
Northern Irish.’ (Political Leader
Republican, 2014)
Does this mean there is something craven in
adopting a moderate point of view? This is
potentially a leap into the unknown which is
inducing real fear; however many of the
people I have spoken to have a genuine faith
in the healing effect of statutory equality and
bottom-up approach.
When talking about being Northern Irish
some of the responses have been encouraging:
‘I… people say I’m British AND I’m Irish
and there is no tension there. Yeah
especially when you’re talking to people
on that programme and now again they
would be obviously ermm… I don’t think
there are too many people on the
Nationalist side who would say that I’m
British and Irish, but obviously it’s a step
that’s happened and that’s when you do
get to hear, especially young people saying,
having that distinctive Northern Irish
identity and recognising that you don’t all
fit, not, do you know, it’s not necessarily
fitting into a British or Irish box but that
it’s a unique thing.’ (Community relations
worker interface, 2014)
It is evident that identity similarities and
markers of this identity are involved in a
move towards reconciliation, however, there
is the enigma of a statistical rise in violence.
Could this be due to the threat to identity
posed by peace? As more significant moves
towards a cohesive identity may cause
extremists to regroup if they feel threatened
at the very core of their existence (Gomez et
al., 2011). Still, there are sustained moves
towards a more accepting and pluralist
society; a strong agenda for integrated
education, an Alliance party with an
expanding vote (whose manifesto is cross
community) and rises in immigration from
other nations including Poland, Lithuania
and East Timor bringing many new identities
under the banner of Northern Irish
(Political Leader Republican, 2014).
Perhaps this will aid in reconciliation.
Whilst many call for a more transparent
and adversarial political system, suggesting it
is a political stalemate that is continuing an
illusion of a divided society; others are sure
that the division is not only very real but
becoming more entrenched every day.
‘The political system helps with that, you
know, it sort of gives them permission to
stay in that way because they are used for
political gain by their leaders.’ (Cross
community project leader, 2014)
Auerbach (2009) states the need to ascertain
responsibility, bring about justice and
apology as vital steps for reconciliation.
Therefore, it is sensible that an independent
truth commission has been suggested, but,
for some this lacks legitimacy even before it
is instigated.
‘…truth recovery is fine but in large you
are dealing with terrorists who will not tell
the truth!’ (Political Leader Unionist,
2014)
Although it’s called for by others:
‘Well again you know with regards to
reconciliation its then independent
international truth commission.’ (Political
Leader Republican, 2014)
A cross-community worker explained this
further
‘…most people are very suspicious about
others’ stories about what happened in
the conflict, because everything has been
propagandised for so long that nobody
really has the skills or there is no trust…
I mean really no trust and few skills to
ascertain the truth.’ (Cross community
project leader, 2013).
It is hard to imagine how this society will
overcome the past and reconcile, the
evidence so far is dichotomous. The
favoured method of dealing with the past in
contemporary Northern Ireland is to bury
and forget, memories are suppressed and
victims are compelled to disremember as
their civic duty. Nevertheless individual families
cannot let go of the tragedy of their loss,
seeking justice and truth.
‘No matter how much individuals are
duty-bound to forget in the name of
18 PsyPAG Quarterly