Reconciliation and conflict resolution

The three thematic papers in this issue, and the guest editorial by John, Lord Alderice, speak for themselves and pointedly and poignantly show how psychiatrists cannot abdicate from the challenge of reconciliation and conflict resolution, whether this is within families, across ethnic or political divides or in the aftermath of war. The understanding of group dynamics, the mechanisms of projective identification, the splitting/scapegoating of the unfamiliar ‘other’, as well as the known vagaries of the unconscious are pertinent to any serious attempts to resolve conflict. These understandings, when combined with humanitarian energy and a vision for peace, can bring about positive change and reconciliation, whether in South Africa, Australia, Northern Ireland, or elsewhere in the world. For example, the World Psychiatric Association, at its best, can not only speak out against the political abuse of psychiatry, but also bring together Professor Emeritus, University of Keele; Past President, Royal College of Psychiatrists; Former Secretary-General, World Psychiatric Association; email [email protected] the search for post-conflict well-being at the communal level. Jason Lee describes the enormous commitment evidenced by the 2014–16 Aboriginal and Torres Strait Islander Reconciliation Action Plan developed by our psychiatrist colleagues in Australia and New Zealand. They have taken seriously the responsibility of the community of psychiatrists to contribute to the wider community of citizens. I have seen for myself the disproportionately poor physical and mental health, and inequity of opportunity, of the Australian Aboriginal com munity. What struck me was that the expenditure of huge resources and the genuine commitment and investment in legal and political changes and social policies and projects have seen limited measurable improvement and indeed in some cases the situation is worse (Alderdice, 2014). Initiatives by the Royal Australian and New Zealand College of Psychiatrists (RANZCP) and others in Australia are most commendable and not just in working harder at the problem. There are also questions that require psychosocial exploration. Why is the situation of the Maori people in New Zealand so different? Of course there is no easy simple answer; however, the fact that they do not see themselves as a defeated people, and the ways in which New Zealanders as a whole seem to have integrated their historic identities into a shared culture, seem crucial.3 I have been struck