XVII
Walk of Shame XVII ended at Paolo’s, like the Walk Peace before…
I would also like to refer to:
- WoSI: PAR Framework (WoS evaluation)
- Walk of Serbia: Actor-Mapping;
- Trilogie Meet&Walk Trento: what’s in a name, Dynamics of the Balkan Route, SOP.
Programme:
| Fri, 18. | Zagreb – Sarajevo | 
just the 8 of us:fate brought us together on the way to Sarajevo. Oh no, Hermann & Shouke came directly to Sarajevo. Here we eat together with… downtown… |
| Sat, 19. | Tunnel of Hope |
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| Sanella |
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| Sun, 20. | Hamza et al. | |
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| Mon, 21. | CWS |
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| Lipa | 
Symbolbild: Because we followed the no-pictures-taking rule at Lipa Camp, I use instead a picture from the visit to the tunnel of hope. Lipa Camp has a Capacity of 1500. With the children and family wings externalised into town, the occupancy is at around 200. Transition from IOM oversight to national ownership shows. |
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| Tue, 22. | Ipsia |  
BRAT is a programme by the Italian Development Association supporting minors and vulnerable populations in mending social cohesion after the migrant crisis in Bosnia. CWS is part of it while JRS have come on board later instead of EMMAUS. SDGs are mainstreamed and monitored according to the indicator 10.7.2… |
| Rahma |   
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| Wed, 23. | JRC |
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| Thu, 24. |
Cemetery |
  memorial interreligious dialogue |
Fragen und Antworten…… wie ich mir den Prozess vorstelle: …contributing your feelings and opinion with regard to the memory to the unknown victims of the Balkan route.
How is the process of such decision-making to be led, to maximise reflexivity, participation, dignity and effect? I still believe that upgrading (activating and instrumentalising for these purposes) the adjacent monument of inter-religious dialogue would be the best use of the money. And I’m slightly disappointed that not even the grief experts among us come up with such understanding of what is and what should be, but that this community of practice (of ours) far more tends towards negating anything that doesn’t lie on the path of how things go. Ich erinnere außerdem an die (Kunst-) Aktion des Institut für politische Schönheit, der 2016? Kreuze an die Türkische Grenze gefahren hat Meine Überlegungen dürfen gerne nachvollziehbar sein, in erster Linie geht es mir aber um eine Kriteriensammlung und Prozesssteuerung. (Und in zweiter Linie tatsächlich um dieses unsägliche Monument der Kriegsverherrlichung, von dem ich mich garnicht traue zu spreche wegen relativierender Gegenstimmen). Dieses Rondell, zentral und prominent auf dem Friedhof, den Gefallenen der letzten Balkan Kriege gedenkend, beeindruckt jeden naiven oder Trauer-geschwächten Besucher des Friedhofs. Es konkurriert mit und überragt und verdrängt das Gedenken an die unbekannten Toten der Balkan-Route. Das Monument des interkulturellen Dialogs könnte einen Ausgleich schaffen. Ja, dieser Friedhof und seine Denkmäler mögen verwirren! Verstand es (bzw. sie, die Hintergundgeschichte) immer als flexibel, dynamisch und reflexiv aktivier- und instrumentalisierbar. In diesem (symbolischen) Sinn hab auch die Nutzung als Notunterkunkt von PoMs begrüßt und verteidigt. Also, wie geht’s weiter / vorwärts? Was hältst Du von meiner Prozessskizze? Würde noch n bisschen Wellen schlagen müssen, um Partizipation einzufordern und Transparenz zu schaffen. Hab aber auch nur begrenzt Kapazitäten (und Nerven). Wo siehst Du die Chancen, den existierenden Fond (für die Gräber) als Anschubfinanzierung für die Aktivierung und Instrumentalisierung des Monuments zu nutzen..? Du meinst, ich sei zu verbissen? Ich liebe den (anarchistischen) Provisisorismus in Bosnien, sehe darin einerseits große kreative Potentiale andererseits ebenso die Möglichkeiten der kontraproduktiven Instrumentalisierung… Naivität, Ignoranz und Verblendung… sind die Türöffner und Steigbügel für die ganze internationale Miserie, in der wir uns befinden… Ich mein (und komm vom Häpfchen zum Zäpfchen), die Geflüchtetenwelle von 2015 ist 1:1 mit der Finanzlage (Insolvenz) von UNHCR im Mittleren Osten zu erklären. Wenn jetzt UNRWA kollabiert, machen sich weitere 6mio Menschen auf den Weg. Wo ist der Plan? Du möchtest die Kritik, die man natürlich ein bisschen geschickt formulieren und ausarbeiten müsste, an SOS-Balkanroute rückmelden und vorschlagen, das Monument mitzudenken?! Könntest ja mal bei ihnen nachfragen, was die Idee war… team@sos-balkanroute.at. verstehe den Unmut, aber das ist mir ein bisschen zu unterkomplex als Erklärung für die Welt. Aber ja, es wird nicht einfacher und in Anbetracht dessen mag man nur den Kopf schütteln in Reaktion auf diese unnötigen Debatten und das populistische Geschwafel. Habe eben erst “aus Versehen” ne schlimme Doku in der ARD-Mediathek gesehen….Grenzen der Zuwanderung heißt die. Eine Katastrophe. Hab mich direkt mal bei ARD und dem Autor beschwert und der taz gesagt, die soll das mal anschauen. 😀 |
Having wondered for some time how well assistance was delivered to migrants in the difficult political environment of Velika Kladusa, where two Muslim fractions had fought each other during the war, some understanding has been gained today: Alma whose father had been an Imam and Jasmin whose two brothers had fought on opposite sides of the war, set up formally the organisation Rahma, collecting international donations and distributing locally. Help for refugees seems to have been a natural platform for redemption. Peace schooling a la Franjo Starcevic may be another way for reconciliation and active peace maintenance.Team-Building
In the darkness
You light a candle
that never dies
that never dies
Just the 8 of us…
You see, my grandfather, after his 6-months nighty flight from Sibiria, heeded Titos call and participated in building the Autoput…That’s how I came to Bosnia to implement the Dayton peace agreement…
…Having written his PhD thesis at the Nazi Race Institute (with an avantgardistic methodology concluding that the Suabian (“Šwabo”) people actually decent from a “Gypsy” tribe, he was a Nazi, no question… He escaped from Russian captivity and walked for 6 month night after night. But every day he found some friendly locals who would hide him. He felt the uttermost gratitude and respect for the Russian people all his life.
He arrived back home on my mothers 2nd birthday, onn13.08.1946, the first born complaining, who is this man? While switching between Pevertin (“Panzerschokolade” = Crystal Meth) and Morphium addiction, his university career picked up, only because of my grandmother doing all the (mediocre) work…
In 1956? he left for Yugoslavia, not being able to bear the bigotry and hypocrisy of post-war Germany. My mother would never be able to forgive him for leaving her, blaming the Communists for hijacking fathers, and denying me by the Foreign Office during my assignments in the Balkans
Maybe he met Giacomo Scotti who came to join Yugoslavia from Napoli, I think around that time
He had a stroke in 1978 while on the loo pressing too hard, so they say, when in fact everybody was happy that he couldn’t speak any more. A true activist
Back to the original claim: I concede to the official compromise, according to which Tito could keep the communal tensions under the carpet for a while… but even in this reading, that while was considerably longer than the functioning of the Dayton regime
I’m trying to build an argument against nation-building and a bridge to the Ukraine where offensive nation-building has led to a proxy war… but fail. Because every conflict and war is unique?
SOP
standart operational procedures
P….rogramme
… A …ction: … methodology (toolbox, techniques, tool), organisation, …
… … R.ts-pro-toto.de
communications
finances
After discussing with Anna, I would like to propose for the next Walk to create a fund / pool the (minimum) expected expenses beforehand and have one “finance officer” to pay the bills. It should provide for some more planning security to attract new Walkers, greater reliability and transparency and maybe even attract small scale donation / sponsorship. To be expected left-overs can be used to help out friends on the ground in a low-key but united manner. I also think, the Sunday Zoom meeting and it’s facebook messenger group (reactivating / filling with meaning existing structures instead of fragmenting discussions) should be used to discuss and announce respectively this and those issues.
Issues:
* (dynamic) Map of Engagement (from WoS Serbia)
* changing requirements and responses of the Balkanroute
4. November 2024
Memorizing the deaths along the Balkan route in the context of migration and refugee crises can be a sensitive and complex task. Here are some strategies you might find helpful:
1. **Create a Timeline**: Document key events and incidents along the Balkan route. This can help you visualize the timeline of tragedies and understand the context better.
2. **Use Mnemonics**: Develop mnemonic devices to remember specific incidents or statistics. For example, create acronyms or phrases that relate to key dates or events.
3. **Visual Aids**: Utilize maps and infographics that highlight significant locations and events. Visual learning can enhance memory retention.
4. **Personal Stories**: Read personal accounts or stories from individuals affected by these events. Humanizing the statistics can make them more relatable and memorable.
5. **Repetition**: Regularly review the information you want to memorize. Spaced repetition can be particularly effective for long-term retention.
6. **Engagement**: Discuss these topics with others, join study groups, or participate in forums. Teaching others can reinforce your own knowledge.
7. **Multimedia Resources**: Watch documentaries or read books that cover the Balkan route and its impacts. Engaging with different types of media can strengthen your understanding.
8. **Connecting Themes**: Relate the events to broader themes in history, such as migration patterns, humanitarian crises, or international law. This can create a framework for remembering specific details.
9. **Mind Mapping**: Create a mind map to visually organize the information. This helps in connecting different pieces of information and aids in recall.
10. **Reflective Writing**: Keep a journal where you reflect on what you’ve learned. Writing can help solidify your memory and understanding.
Always approach this topic with sensitivity and respect for those affected by the tragedies.
4. November 2024
Das SDG Nr. 10 ist “Ungleichheit verringern”. Ziel 10.7 fordert: **Geordnete, sichere, reguläre und verantwortungsvolle Migration und Mobilität von Menschen zu erleichtern, einschließlich durch die Anwendung geplanter und gut gesteuerter Migrationspolitik.**
Hier sind die Kriterien, Indikatoren und Ziele von SDG 10.7 im Detail:
**Kriterien:**
* **Geordnet:** Migration sollte strukturiert und geregelt ablaufen, mit klaren Regeln und Verfahren.
* **Sicher:** Migranten sollten vor Ausbeutung, Gewalt und Diskriminierung geschützt sein, sowohl während ihrer Reise als auch am Zielort.
* **Regulär:** Migration sollte im Einklang mit den nationalen Gesetzen und internationalen Abkommen erfolgen.
* **Verantwortungsvoll:** Sowohl die Herkunfts- als auch die Zielländer sollten Verantwortung für das Wohlergehen der Migranten übernehmen.
**Indikatoren:**
Die Vereinten Nationen verwenden verschiedene Indikatoren, um den Fortschritt bei der Erreichung von Ziel 10.7 zu messen, darunter: 10.7.
1:** Rekrutierungskosten für Migranten
2:** Anzahl der Länder mit Migrationspolitiken, die gut gesteuert sind
:** Anteil der Opfer von Menschenhandel an den ermittelten Opfern
**Ziele:**
**Schaffung fairer und ethischer Migrationswege:
Dies beinhaltet die Ausweitung legaler Migrationsmöglichkeiten, die Bekämpfung von Menschenhandel und die Verbesserung der Bedingungen für Arbeitsmigranten.
* Schutz der Rechte aller Migranten:
Alle Migranten, unabhängig von ihrem Migrationsstatus, sollten Zugang zu grundlegenden Rechten und Dienstleistungen haben, einschließlich Bildung, Gesundheitsversorgung und Rechtsschutz.
Förderung der Inklusion und des sozialen Zusammenhalts:** Migranten sollten in die Aufnahmegesellschaften integriert werden und es sollten Diskriminierung und Fremdenfeindlichkeit bekämpft werden.
Zusammenfassend lässt sich sagen, dass SDG 10.7 darauf abzielt, Migration zu einem sicheren, geordneten und menschenwürdigen Prozess für alle zu machen.**
2. November 2024
The cycle of grief, also known as the stages of grief, is a concept that describes the emotional process that individuals go through when coping with significant loss or change. The stages of grief were first introduced by psychiatrist Elisabeth Kübler-Ross in her book “On Death and Dying.” The stages are not necessarily experienced in a linear fashion, and individuals may move back and forth between them. The five stages of grief are:
1. **Denial:** In this stage, individuals may have difficulty accepting the reality of the loss. They may use denial as a defense mechanism to protect themselves from overwhelming emotions.
2. **Anger:** As the reality of the loss sets in, individuals may experience feelings of anger and frustration. They may direct their anger towards themselves, others, or even the situation that caused the loss.
3. **Bargaining:** During this stage, individuals may try to negotiate or make deals to reverse or change the loss. This can involve thoughts of “If only…” or “What if…” as they seek ways to regain what was lost.
4. **Depression:** In the depression stage, individuals may experience overwhelming sadness, hopelessness, and a sense of profound loss. This stage involves coming to terms with the reality of the situation.
5. **Acceptance:** Acceptance is the final stage of the grief cycle. In this stage, individuals come to terms with the loss and begin to find a way to move forward. Acceptance does not mean forgetting the loss but rather finding a way to live with it.
It’s important to note that the stages of grief are not fixed or universal. Different individuals may experience and express grief in unique ways, and the process of grieving is highly individual. Some people may not go through all the stages or may experience them in a different order. Counseling, support from loved ones, and self-care can all play a significant role in helping individuals navigate the complex emotions of grief.
2. November 2024
Johan Galtung, a Norwegian sociologist and peace researcher, is known for his work on conflict transformation and peacebuilding. Galtung introduced a framework that outlines the stages of conflict transformation, which can be related to the stages of grief in the context of addressing and resolving conflicts. Here is how the cycle of conflict transformation according to J. Galtung can be related to the stages of grief:
1. **Latent Conflict:** This stage is analogous to the denial stage of grief. In latent conflict, there may be underlying tensions, grievances, or unaddressed issues that have not yet fully surfaced or been acknowledged by the parties involved. Just as denial can serve as a defense mechanism to avoid confronting loss, latent conflict may involve avoidance or ignorance of underlying sources of tension.
2. **Manifest Conflict:** Manifest conflict is similar to the anger stage of grief. In this stage, the conflict becomes visible and escalates to the point where it is actively experienced and expressed by the parties involved. Emotions such as anger, frustration, and hostility often characterize this stage, mirroring the emotions experienced in the anger stage of grief.
3. **Conflict Escalation:** Conflict escalation can be compared to the bargaining stage of grief. During escalation, parties may try to negotiate, make compromises, or engage in power struggles to address the conflict. This stage involves attempts to manage or control the conflict through various means, similar to the bargaining stage where individuals seek ways to reverse or change the loss.
4. **Ripple Effects:** Ripple effects in conflict transformation are akin to the depression stage of grief. In this stage, the consequences and broader impacts of the conflict become more apparent, leading to feelings of sadness, despair, and hopelessness. Parties may experience the profound effects of the conflict and confront the reality of the situation, similar to how individuals face the reality of loss in the depression stage of grief.
5. **Resolution and Transformation:** Resolution and transformation correspond to the acceptance stage of grief. In this final stage, parties involved in the conflict reach a point where they accept the reality of the situation, find ways to move forward, and transform their relationship. Acceptance does not mean forgetting the conflict but rather finding a way to coexist, learn from the experience, and build sustainable peace.
By drawing parallels between the stages of grief and the stages of conflict transformation according to J. Galtung, we can understand the emotional and relational dynamics involved in both processes and the importance of addressing and transforming conflicts in a constructive and sustainable manner.
2. November 2024
Walk of Shame XVII: Reflections on Peace and Migration
On October 18 2024, picking-up Anna and Rosanna in Zagreb, participants embarked on “Walk of Shame XVII,” a symbolic journey that reflects on the complexities of migration, memory, and the ongoing struggles in the Balkans. This event served not only as a physical walk but also as a platform for dialogue and contemplation regarding the historical and contemporary challenges faced by migrants in the region.
Historical Context and Significance:
The walk retraces steps taken during previous peace marches, highlighting a continuous commitment to advocating for peace in a region marked by conflict. The mention of ending at Paolo’s symbolizes a gathering point for sharing experiences and fostering community, reminiscent of the connections made during the earlier “Walk of Peace.”
Cultural and Social Dynamics:
The post references various individuals and organizations involved in the journey, emphasizing personal stories and community efforts. For instance, the narrative shifts to the Tunnel of Hope and Lipa Camp, which serve as poignant reminders of the conditions faced by refugees. The juxtaposition of hope and shame encapsulates the duality of the migrant experience—hope for safety and a better life, contrasted against the stigma and challenges they often encounter.
Reflections on Memory and Memorialization:
A significant part of the discussion revolves around how to honor the memories of those lost along migration routes. The text raises critical questions about the ethics of memorialization: Should the deceased be buried at their place of violent death, or should their remains be returned to their countries of origin? This dilemma highlights the complexities of identity, belonging, and the politics of memory in a post-conflict landscape.
Interreligious Dialogue and Reconciliation:
The text also touches upon the importance of interreligious dialogue as a means of healing and reconciliation. The suggestion to upgrade existing monuments to reflect a more inclusive narrative demonstrates a desire to foster understanding and respect among diverse communities. This is particularly relevant in areas where historical conflicts have left deep divides.
Critique of Current Practices:
There is a critical examination of ongoing policies regarding migration and humanitarian aid. The author expresses frustration at the inadequate responses to the needs of migrants, particularly in light of the financial crises affecting organizations like UNHCR. This critique serves as a call to action, urging for innovative solutions that prioritize human dignity and community involvement.
Conclusion
“Walk of Shame XVII” serves as a powerful reminder of the ongoing struggles faced by migrants and the importance of collective memory and action. Through personal narratives and broader socio-political reflections, the event aims to inspire dialogue and foster a deeper understanding of the complexities surrounding migration and peacebuilding in the Balkans. The journey is not just about remembrance but also about envisioning a future where inclusivity, empathy, and active participation shape the landscape of humanitarian efforts.