<p>Den här uppsatsen handlar om Sydafrikas väg mot en sanningskommission och hur landet har tagit itu med sitt förflutna med hjälp av kommission. Till sin hjälp har man tagit sanningskommissioner i bl.a. Chile och El Salvador. Uppsatsen kan ses som en analys av det tillvägagångssätt som användes i Sydafrikas kommission.</p> / <p>This essay is about South Africa's way to a reconciliation and truthcommission and how the country has taken care of its past with help from this commission. South Africa took help from truthcommission´s in Chile and El Salvador. The essay is analysis of the course of action that was used in South Africa's commission.</p>

Den här uppsatsen handlar om Sydafrikas väg mot en sanningskommission och hur landet har tagit itu med sitt förflutna med hjälp av kommission. Till sin hjälp har man tagit sanningskommissioner i bl.a. Chile och El Salvador. Uppsatsen kan ses som en analys av det tillvägagångssätt som användes i Sydafrikas kommission. / This essay is about South Africa's way to a reconciliation and truthcommission and how the country has taken care of its past with help from this commission. South Africa took help from truthcommission´s in Chile and El Salvador. The essay is analysis of the course of action that was used in South Africa's commission.

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In this text the Canadian truth and reconciliation commission is examined based on its relation to restorative and retributive justice. These forms of justice are part of a larger theoretical base, namely that of transitional justice. Using the method of a qualitative case study this text aims to examine two questions; firstly, in what way retributive and restorative justice had a part in the creation of the commission, and secondly, how the commission attempted to create justice in accordance to these two justice principles in its work process and the result thereof.    In order to answer these questions, the Canadian truth and reconciliation commission is analysed through books and scientific papers, using Mark R. Amstutz theories on retributive and restorative justice. The result of the analysis shows that the Canadian commission is influenced by both forms of justice. The creation occurred as a consequence of many retributive aspects and a need for restorative justice, whereas the work process and result aimed primarily towards restorative justice, with some retributive aspects present.

Throughout history the Sami community have been excluded from Swedish society. They were submitted to discrimination, abuse and the denial of rights. Although the political movement of Sami people is long, we have in recent years seen how a demand for truth and justice is taking more space within the official Sami political movement. The aim of this thesis is to gain a wider understanding of Sami political demands and the idea of justice in Sweden through a Truth Commission. Applying a post-colonial theory and Bacchi’s “What’s the problem?”-methodology I have set out to analyse how the discourse of the idea of justice and a Sami Truth Commission (STC) is being constructed by the Sami political movement, non-affiliated Sami and the Swedish government. The secondary material I have used is earlier research and pre-existing interviews with Sami people. My primary material is documents made by Sami political movement and the Swedish government regarding a STC. The conclusion is that the Sami political movement are constructing the discourse on a STC with a homogenous view of accountability. The non-affiliated Sami is constructing the discourse with a diversity of notion such as accountability, moving on and internal responsibility. The government’s discourse on STC is constructed with non- accountability and silence. However, there is a discourse on the idea of justice and it is constructed with notions of increased participation and to combat racism. / Det samiska samhället har genom historien exkluderats från majoritetssamhället i Sverige. De har blivit utsatta för diskriminering, övergrepp och blivit nekade sina rättigheter. Den samiska politiska rörelsen har en lång historia men det är på senare tid som vi sett ett ökat krav för sanning och rättvisa inom den parlamentariska samiska politiska rörelsen. Syftet med denna uppsats är att nå en bredare förståelse av de politiska kraven inom rörelsen och idén om rättvisa utifrån idén om en sanningskommission. Genom att använda mig av en postkolonial teori och av Bacchis ”What’s the problem”-metod vill jag analysera hur diskursen om idén om rättvisa och en samisk sanningskommission (SSK) konstrueras av den samiska politiska rörelsen, icke-politiska samer och den svenska regeringen. Mitt sekundära material består av tidigare forskning och genomförda intervjuer och mitt preliminära material består av dokument från den samiska politiska rörelsen och regeringen gällande en SSK. Mina slutsatser är att den samiska politiska rörelsen konstruerar diskursen om en SSK med en homogen bild av statens ansvar. De icke-politiska samerna konstruerar diskursen med en mångfald av begrepp så som ansvarighet, idén om att gå vidare och internt ansvar. Regeringens diskurs av en SSK är konstruerad med ett icke-ansvar och tystnad. Däremot går det att utröna en diskurs om rättvisa som är konstruerad med begrepp som ökat deltagande och kampen mot rasism.

In recent years the field of reparations for indigenous peoples has increased remarkably. Past wrongs made by states in the distant past has become more important to highlight, not only because of the memories of historical injustice, but because of how the past impacts the future, and not least, still appears as structures of discrimination remaining from the past.   As an indigenous people the Saami people living in Sweden have experiences of both historical injustices as well as todays struggle with discrimination on different levels. Mostly regarding their right to be a part of decisions concerning them and the right of culture, language, identity, land and nature resources, fundamental for them as a people. In order to change their situation and to search for redress the Saami people in Sweden have announced their need of a truth commission. The Saami people are not the first indigenous people whom search for redress through a truth commission, but is it possible to learn from others?   With this in mind, my study aim to look at practical experiences of truth commissions in Canada and New Zealand and further, examine what the Saami people in Sweden hope to achieve with a truth commission. Thereafter, I weight other indigenous peoples experiences of a truth commission with the Saami peoples expectations to find out what keys need to be considered to increase the outcome of a truth commission. Where theory, practical experience and Saami expectations connects is where the key issues can be found. Given this, my study suggests that five different key issues must be thought through and shall not be underestimated as they may have an effect on the ongoing process as well as on the results and the aftermaths. The key issues that is suggested is as follows: 1) political will, 2) the role and engagement of Civil Society, 3) the Saami´s own involvement 4) the problem of what focus the commission should have, and 5) the awareness of “tough” questions coming up.