APCJ_1528_Win2010_00i_122_4 12/30/10 3:22 PM Page 108 108 AFRICA PEACE AND CONFLICT JOURNAL Communities are severely hurting, and many people report having been effectively forced into committing violence against their neighbours and families, or ‘selling out’ and accusing others of various things, to save themselves or their loved ones. In such instances, the distinction between ‘victim’ and ‘perpetrator’ becomes blurred. Some perpetrators of past violence find it difficult to continue living in the communities where they have tormented people and are recognising that they, like their victims, need healing and empowerment so they can repair the broken relationships with their neighbours and become confident and strong enough to resist resorting to or being used for violence in the future. As these and similar relationships develop, the ‘Big Tree of Life’ is gradually taking root in numerous communities. The Tree of Life organizational approach is characterised by open and unambiguous discussion among facilitators and participants with regard to the work that it promises, the challenges and dangers involved, and the potential for the continuation of that work in the future. This integrity of process is demonstrated in three key ways: being sensitive to local issues and customs; communicating clearly with all participants to ensure that they do not expect or hope for anything beyond the agreed process; and taking steps to ensure that participants are able to continue the process of healing and empowerment in their communities with increasing independence and autonomy. Sensitivity to Issues and Customs Introducing Tree of Life into a community is a delicate process. On the one hand, it requires local knowledge and awareness of the particular issues with which each community grapples. In Zimbabwe, many people have experienced multiple traumas over several decades, and exploring a village or suburb’s history can reveal complex layers of disputes and grievances. The Tree of Life approach therefore needs to balance the urgency of working with people to relieve their distress with the restraint needed to understand and properly engage with specific complexities. On the other hand, Tree of Life seeks to maintain the space in which it currently operates in society. With this in mind, the organization must be careful about whom it approaches to participate in workshops and how conversations are broached with them. There are large numbers of individuals and communities who could benefit from Tree of Life workshops, but if the organization is perceived to be political in any way or to support a particular group over another, its ability to operate would likely be severely curtailed. To date, Tree of Life has been positively received in most areas where it has been piloted. Some facilitators describe its approach as a healing and empowerment process for all Zimbabweans who wish to avail of it. Because it is free of any political agenda, it is perceived as non-threatening. Nonetheless, as noted above, the political and social climate in Zimbabwe is such that suspicion and mistrust remain rife. Tree of Life therefore operates with considerable caution, because those involved know that the mere fact of meeting in a group of five or more people can potentially put participants in danger. The workshop methodology, which involves meeting in a circle and passing around a talking piece to give each participant the space and time to speak and be heard, relates closely to traditional modes of addressing conflict and injury or loss in a community setting, such as the dare, the circle in which community members and leaders