Article
Comment
Politics
Trauma
War & peace
6 min read

So, what are the prospects for peace and good will?

2025 will need the reconcilers, and their pain.

Emerson Csorba works in deep tech, following experience in geopolitics and energy.

Two people down a table turn and listen to someone closer talk, against a wall mural.
Reconciliation event, Northern Ireland.
Telos Group.

As we approach 2025, a series of skirmishes are erupting that warn us of impending danger. In Syria, Turkish-backed rebel forces have overtaken Aleppo, taking advantage of Russia’s focus on Ukraine. Pro-Europe protestors in Georgia demonstrate at the country’s parliament in Tbilisi. And South Korea declares martial law in response to purported North Korean threats. President-elect Trump jokes – with much truth in jest – about Canada becoming the 51st state.  

As the world awaits the inauguration of President-elect Trump on January 20, 2025, we are in an in-between state. But there is more feeling of foreboding than of future peace. A ceasefire has been agreed between Israel and Hezbollah, but with rocket fire continuing to be exchanged and Israel yet to respond to Iran’s October missile barrage while Iran pursues nuclear capability. In the United States, Ambassador to Japan Rahm Emmanuel warns of Chinese ambitions to take Taiwan not in 2027 – as commonly believed – but rather in 2025.   

Even if only temporarily, there will be a pause in early 2025 from the conflicts we have been accustomed to over recent years. The inauguration of President-elected Trump will, in all likelihood, put an end to Russia’s war in Ukraine. Russian agreement for peace will be secured, however, only in exchange for Ukrainian territorial concessions. Israel will maintain a ceasefire with Hezbollah while American support helps to remove the remnants of Hamas in Gaza. With American backing, Israel and Saudi Arabia will restart the historic Abraham Accords process as we enter the Spring.  

Yet this pause and these short-term successes will be ephemeral and deceiving, an interlude prior to the much greater threats in store. Antonio Gramsci’s ‘The old world is dying, and the new world struggles to be born: now is the time of monsters” is often quoted with a tinge of optimism, as if the monsters are here for a moment, but soon to be overcome. Unfortunately, the monsters of our times are well-entrenched, and they are gathering energy for their next acts. And they appear from all sides, as the lesser rather than greater aspects of men and women take centre stage in our politics, whether in the political West or Global East. 

In this world of monsters, division and difference is the default approach to human relationships. We have become numb to these words, but what division and difference signify is a profound weakness in modern men and women bereft of love. Too many men and women prefer basking in their own and others’ flaws, to a striving to overcome these in favour of what we may individually and collectively achieve – if only we tried. We are living in a period of darkness seeking to dampen the light and diminish the spirit of those pursuing the good.  

Division is easy. It is natural. It is emotional. Its focus is the lowest element of ourselves and of others. In comparison, togetherness is faith. It sees the hidden potential of another. Togetherness is unnatural. Togetherness flows from faith and is the unseen-become-reality. It recognises the seeds of good in another, understanding that each person is composed of many contrasting sides, some bad, some good, but the good the more powerful of the two. Togetherness is a choice. It is a choice to water the seeds of faith with patience, to see what these seeds might become with time, consistency, and effort (while maintaining balance of personal space and social connections, as both are vital for emotional wellbeing). 

There is no bridging of divides, no reduction of division, no togetherness, without pain. This is a lesson for the world’s current and future reconcilers across all walks of life. 

In an age of growing division and conflict, togetherness is barely visible. Yet reconciliation remains possible. In fact, it is precisely in these times, when the odds are against the peace of togetherness, that reconcilers in politics, business, academic, non-profit and community sectors are called to step forward with purpose. It is precisely when there is little faith or hope in the future that reconciliation – an act of love – is demanded.  

Reconciliation is the restoration of a favourable relationship between oneself and others. It is achieved through sacrifice. The reconciler experiences pain in order to restore relationships. Reconciliation is built on love for other persons, in spite of their flaws and their continuous resistance, as well as their lack of faith, love and hope at many times. It requires a healthy self-love, in which we seek the fulfilment of our own good as a basis for doing so for others.  

Next to love, the main ingredient of reconciliation is pain, because those who have become estranged fight, they resist, they go back on what they said they would do, they vacillate between good and evil, and they contest the reconciler. The reconciler will die, or come close to dying, at certain points in the reconciliation process. And yet the reconciler is raised following death, defeat only a stepping-stone to the triumph of togetherness.  

The reconciler turns the pain involved in bringing together otherwise conflicting groups, peoples or nations into something much more positive. They internalise pain, incorporating it into their being. This is achieved through love, which enables patience, always seeing the bigger picture and the potential of people. Love is the basis for action to bring others together and keep them together, appealing to their better sides, despite the human tendency to corrupt the good. 

People talk nowadays about the need to ‘bridge divides’ and that we are ‘better together.’ We need, for instance, to bridge divides between regions and capitals, such as between Alberta and Canada, or Québec and Canada in the Canadian context, or between the North East and London, or with Northern Irish reconciliation, in the United Kingdom. But these are easy things to say. More difficult is realising that the process of reconciliation is painful and that leaders seeking reconciliation – at local, regional or national levels – must first become experienced in suffering.  

This experience can only be the result of a prior education in the value of pain, knowing that the joy of togetherness is most profound when preceded by a patient and humble suffering. There is no bridging of divides, no reduction of division, no togetherness, without pain. This is a lesson for the world’s current and future reconcilers across all walks of life, as we enter a world even more replete with conflict.  And in reconciliation, it is always unclear what the outcome is going to be. A person’s efforts could be all for naught, faithful efforts then a matter of failure and bitterness, rather than of sweet accomplishment.  

Anyone seeking reconciliation in a more dangerous world must first die to their previous lives of division. They must leave this self in the past, shedding it. They must become new persons, imbued with love, believing in human potential, who want others to succeed and who are ready to fight to achieve this success. But reconcilers must always fight with love as the foundation of their efforts, and with faith that they will win in their fight, that their efforts will be successful. This faith goes against what is seen – the odds are rarely if ever in reconcilers’ favour.  

We need reconcilers in our day and age. These individuals are in short supply, but they are key to the futures of nations and to the health of our geopolitics. They are the politicians - elected and those behind the scenes - the businesspeople, and the local community leaders who can see the bigger picture and articulate it, keep focused on the potential of those around them, and bear the suffering involved in fulfilling potential.  

The present wars and skirmishes as we enter 2025 will temporarily lessen. They will even pause. We should not be surprised when these re-emerge with more intensity over the next year. This is precisely when many will be called to strive for togetherness in the face of division, knowing that reconciliation is strength in the face of the reality of human weakness. Reconciliation is always a possibility. 

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Article
Care
Culture
Mental Health
Trauma
5 min read

Stillness is not always peace: how wellness and illness intertwine in silence

Stillness invites clinical insight—and a deeper kind of presence

Helen is a registered nurse and freelance writer, writing for audiences ranging from the general public to practitioners and scientists.

A seated Celine Dion, leans forward, head to the side, holding a mic.
Celine Dion, stiff-person syndrome sufferer.
Celine Dion.

The Global Wellness Institute defines wellness as the active pursuit of activities, choices and lifestyles that lead to a state of holistic health. It includes rest and rejuvenation, through mindfulness, meditation and sleep. As a care home nurse, I am intrigued by the subject of stillness – for patient and nurse - in the pursuit of wellness, and as a sign of illness.  

There’s a lot of stillness in illness - from the dense paralysis that can follow stroke or spinal cord injury, to the subtle weakness or stiffness in an arm that might signal the onset of motor neurone disease. Over half of people with Parkinson’s experience ‘freezing’, feeling as if their feet are momentarily glued to the ground. Freezing is also a feature of stiff-person syndrome – the auto-immune neurological condition powerfully documented by Celine Dion in her film I Am. In so-called stone-man syndrome, muscle tissue is replaced by bone, an immobile ‘second skeleton’. 

The stillest still is seen in death itself. I’ve stood still with spouses and sons as their loved ones breathe their last. Alone, I’ve watched the hush between heartbeats until there exists only stillness beside sorrow. It’s a stillness like no other, when breath becomes still air, and the only movement is through a window opened to let air in, and souls out, in time-honoured nursing tradition. 

In memory of babies born still, a public education and awareness campaign has been launched in the US. “Stillness is an illness” calls for families and healthcare providers to take seriously altered foetal movement in pregnancy, which is reported by 50 per cent of mothers who experience stillbirth. Stillbirth is a tragedy insufficiently addressed in global agendas, policies, and funded programmes, according to the World Health Organization. Mothers in sub-Saharan Africa and Southern Asia are at highest risk, with nearly 1.5 million stillbirths in these regions in 2021. 

Sometimes stillness manifests in more muted ways. When dementia robs the recall of person, place and time, residents no longer lift their head in response to their name, nor appear at their chosen place at the breakfast table in the morning. Television presenter Fiona Phillips describes the late stages of dementia for her mother, when she “spent whole chunks of time just sitting and staring ahead, only able to give out a series of sounds.” In care home nursing, I have brought stillness to an agitated mind. Therapeutic touch has relieved tension; creative activities have reduced restless pacing up and down. Music, movement, and medication can also calm a troubled mind. 

In the further pursuit of patient wellness, the nurse may need to be still. The “CAREFUL” observation tool has been developed in nursing homes, in which the nurse sits still and discreetly watches a resident for a period of time, assessing their activities and interactions, working out what brings wellbeing, or ill-being, for that individual; residents in this case being our best teachers. Other times in dementia care, the nurse is still as they patiently wait for a resident to explore, enquiring into self-made mysteries solvable only by themselves, examining everything from door handles to another resident’s buttons; or to slowly finish a meal, their swallow also affected by the disease.  

Punctuating any frantic nursing shift are other moments of necessary stillness as the nurse performs intricate procedures, carefully inserting catheters, delicately taking blood from fragile veins, or applying prolonged pressure to stem bleeding caused by a catheter during cardiac stenting. In the operating theatre, the scrub nurse stands still awaiting a surgeon’s call; the “honor walk” or walk of respect is a ceremonial procession in which healthcare staff line the corridor, in silent tribute, as a brain-dead patient is taken to theatre for organ donation. 

There’s a different stillness sought in nursing, and elsewhere, which runs very deep. Described by missionary and author Elisabeth Elliot as a “perfect stillness…a great gift”, it is, in her words, “not superficial, a mere absence of fidgeting or talking.  It is a deliberate and quiet attentiveness—receptive, alert, ready”. It’s an expectant stillness in which we “put ourselves firmly and determinedly in God’s presence, saying ‘I’m here, Lord.  I’m listening’.” Writing for the Christian Medical Fellowship, nurse Sherin describes such a seeking during a stressful shift. “Overwhelmed, I stepped away to find a quiet place. I ended up in a washroom. It wasn’t ideal, but there I cried out to God, asking for courage, peace, patience, and above all, love for that patient.” And her prayer was answered. “That, to me, was the quiet, powerful presence of Christ,” she writes. 

Her role model was Jesus himself who often stepped away to be still, to seek spiritual sustenance. Just before he fed the five thousand, Jesus said to his tired and hungry disciples, “Come with me by yourselves to a quiet place and get some rest.” When grieving the execution of John the Baptist, he withdrew by boat privately to a solitary place; and in the hours before his arrest, Jesus withdrew about a stone’s throw from his disciples, knelt down and prayed. An angel from heaven appeared to him, and strengthened him. We too are invited, in the book of Psalms, to “Be still and know God” when hard pressed and weary. Here, the words “be still” derive from the Hebrew rapha which means “to be weak, to let go, to release”, or simply to surrender. It’s a theme repeated in many of the great Christian hymns, hinting at an expectant, sustaining stillness, invoking God’s promise of His presence in that stillness. Little-known hymnwriter Katharina von Schlegel, writing in the eighteenth century, captures it perfectly. 

Be still, my soul! the Lord is on your side; 
Bear patiently the cross of grief or pain; 
Leave to your God to order and provide; 
In ev'ry change he faithful will remain. 
Be still, my soul! your best, your heav’nly friend 
Thru' thorny ways leads to a joyful end. 

I’ve sought this stillness, and it’s brought me wellness. It’s the reason why, despite some difficult days, I am a nurse. Still. 

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