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This paper examines the alternative solution known as "reparatory agreements" contemplated in the Chilean Code of Criminal Procedure as a cause for extinction of criminal liability. For this purpose, its most relevant characteristics are examined, contrasting them with the postulates of restorative justice and based on this contrast, its relevance as a cause of extinction of criminal liability is reviewed, as well as the similarities with other similar causes and whether or not it belongs to the expressions of forgiveness. [ABSTRACT FROM AUTHOR]

La delincuencia en general es un fenómeno de amplia trascendencia y preocupación dentro del territorio ecuatoriano, muestra de ello es que la población carcelaria en su mayoría se integre por personas jóvenes, lo que genera aún más desasosiego. En el desarrollo de este trabajo académico se ha revisado investigaciones recientes, así como datos estadísticos para evaluar la efectividad de los alcances de la justicia restaurativa en la prevención y con ello la reducción de los índices de reincidencia promoviendo así de la rehabilitación de jóvenes infractores. La metodología empleada responde a un enfoque cualitativo, enmarcado en la dogmática jurídica con un alcance descriptivo y un diseño correlacional, sustentado en el método exegético y en el análisis bibliográfico y documental. Como resultado se presenta a la propuesta de aplicar una justicia restaurativa que dé alternativas viables al juzgamiento penal, alineada con el principio de mínima intervención, como una de las características de la justicia ecuatoriana relacionada a estándares internacionales. Haciendo una concreción en temas inherentes a la privación de libertad, este trabajo se orienta a la des-judicialización y desinstitucionalización de sanciones, proponiendo un balance entre los fines, perspectivas, alcances y los puntos fuertes a través de los cuales, la justicia restaurativa juvenil pueda enfrentar los demás ámbitos de la justicia penal.

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El objetivo de este trabajo es presentar las líneas principales del proyecto Exploraciones y propuestas en torno a la justicia restaurativa. Encuentro entre el derecho, la psicología y la lingüística. El proyecto surge en un contexto en cual, frente a un sistema jurídico hegemónicamente punitivo, se encuentra tomando cada vez más fuerza el paradigma de la justicia restaurativa. Este movimiento implica desafíos científicos a considerar dentro de un marco de investigación interdisciplinario e intersectorial. El paradigma de investigación es interpretativista, el enfoque teórico es interdisciplinario y la metodología es predominantemente inductiva y cualitativa. El análisis concreto del proyecto se centra en las representaciones sociodiscursivas sobre la justicia y sobre la responsabilidad en: 1) comentarios de Facebook producidos a partir de publicaciones vinculadas a casos judiciales penales y 2) en respuestas producidas por participantes de un dispositivo restaurativo (dentro del sistema penal) a un cuestionario opcional, abierto, anónimo y previo al contacto con los/las facilitadores/as. Sobre la base de (1) y (2), el proyecto busca generar propuestas teóricas y prácticas para: a) mejorar la eficacia de los dispositivos restaurativos y b) crear conciencia sobre los beneficios que aporta la justicia restaurativa, dado que esta implica una forma distinta de abordar el conflicto y el delito, así como modos de prevención en pos de la paz social.

El deporte, como fenómeno social y cultural, desempeña un papel fundamental en la construcción y preservación de la memoria colectiva de las comunidades que fueron afectadas por el conflicto armado interno. A través de su capacidad para unir a las personas y fomentar el sentido de pertenencia, el deporte se convierte en una herramienta poderosa para mantener viva la memoria de los eventos traumáticos, honrar a las víctimas y promover el diálogo. Además, el deporte facilita la creación de espacios seguros donde los participantes pueden expresar sus emociones, compartir sus historias y construir puentes de reconciliación. En este contexto, el deporte puede contribuir a la reparación simbólica, pues se convierte en un motor de transformación social que, al integrarse con estrategias de justicia restaurativa, ofrece caminos hacia la integración entre antiguos adversarios y facilita la reflexión colectiva sobre el pasado y la construcción de un futuro más pacífico. Por medio de un enfoque cualitativo, se logró demostrar que el deporte contribuye con la restauración de la dignidad de las víctimas y promueve el reconocimiento del sufrimiento experimentado por estas. Así, el deporte se configura no solo como una actividad recreativa, sino como una herramienta de transformación social que, al integrarse con estrategias de justicia restaurativa, ofrece caminos hacia la reparación simbólica, fortaleciendo el proceso de memoria colectiva en sociedades en proceso de postconflicto.

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The Spanish process of addressing Euskadi Ta Askatasuna's (ETA) violent past has not followed a single transitional justice model or established a truth commission akin to those in South Africa, Latin America or Eastern and Central Europe. Instead, the case of Spain is marked by diverse legal, political and civic endeavours, sparking distinct discussions and artistic depictions regarding the dialectic between justice, forgiveness and reconciliation when addressing past crimes. By drawing on Hannah Arendt's influential perspective on reconciliation and its critiques (in particular, by Jacques Derrida), this article combines philosophy and film studies to contribute to the interpretation of Icíar Bollaín's recent film, Maixabel (2021). The film explores real-life instances of reconciliatory transformation that were part of the short-lived 'reparatory encounters' between ETA criminals and their victims. Bollaín's realist directorial intent notwithstanding, the significance of the encounters and reparatory justice leading to personal healing and social reconciliation is not self-evident but a matter of debate and legitimately different standpoints and experiences. This article sheds light on the hidden cracks of the cinematic mirror of the reparatory encounters by analysing the directorial intent, Maixabel, and Maixabel Lasa's testimony, the key inspiration for the movie. Bollaín's understanding of her film and the reparatory encounters echoes the Arendtian vision in that it separates reconciliation from forgiveness. In contrast, the film, and the real-life Maixabel Lasa's self-understanding, construct alternative views of reparatory reconciliation that embrace both public and personal acts of forgiveness. This leads to a phenomenologically richer depiction of reconciliation, forgiveness and transitional justice, one that does not conform to the rigid constraints of philosophical prescriptivism. [ABSTRACT FROM AUTHOR]

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Los procesos penales canónicos en casos de abuso necesitan ser repensados para atender realmente las necesidades de las víctimas y también del victimario, buscando hacer verdad y justicia, con la tentación que en estos procesos subyace de proteger a la institución. Es importante conocer mecanismos que el propio derecho canónico posee para no dejar de atender a las personas, a su dignidad; mecanismos e institutos jurídicos que para la tradición de la Iglesia son medios para una justicia reconciliadora y que en el mundo jurídico actual conocemos como justicia restaurativa. Nos adentramos en estas posibilidades.

El abordaje del fenómeno de los abusos ocurridos en el seno de la Iglesia católica requiere incorporar perspectivas y reflexiones desarrolladas fuera del marco eclesial y ya aplicadas a realidades seculares, para situarlo en un contexto más amplio que permita entenderlo mejor y proponer respuestas que resulten pertinentes también para la sociedad en la que la Iglesia habita. Con esta finalidad,ante todo metodológica: se propone como categoría central de análisis y respuesta la perspectiva de las víctimas, el reconocimiento de su condición y los derechos que les pertenecen; se presenta un modelo de justicia restaurativa que asegure un papel relevante a las víctimas y demás afectados; se considera el abuso como un ejemplo de violencia injusta al que puede aplicarse el modelo del triángulo de Johan Galtung y, finalmente, se justifica la aplicación a la Iglesia de las categorías de la ética organizacional.

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Durante las últimas décadas la sociedad española ha experimentado profundos cambios, muchos de ellos consecuencia de la revolución en las tecnologías de la comunicación. Son cambios tecnológicos que han redefinido las formas de interacción social, la vida cotidiana así como la percepción del mundo. Sin embargo, a pesar de estos cambios las sociedades conservan inercias culturales fuertes que la anclan al pasado mediante prejuicios profundos. El debate entre la justicia retributiva basada en la punición y la concepción restaurativa fundamentada en la reinserción se mantiene vivo. Un punitivismo alentado por movimientos populistas que encuentran en el castigo y sus expresiones de linchamiento mediático una conexión privilegiada con la sociedad. Este artículo evalúa mediante el análisis de discurso cómo las paremias, refranes y proverbios constituyen un sustrato cultural e ideológico que fomenta y conserva valores tradicionales sobre el castigo y el crimen que perduran en una sociedad supuestamente racional y moderna. Unos valores tradicionales que encuentran un cauce de expresión privilegiado gracias a la relevancia pública alcanzada por las víctimas. Las víctimas, motivadas emocionalmente por el sufrimiento y el dolor, generan movimientos de afinidad y empatía en la sociedad, promoviendo una justicia popular alternativa basada en la tradición cultural.

El presente artículo tiene como objetivo realizar una revisión sistemática de la implementación de la justicia restaurativa en el contexto del sistema penal ecuatoriano. Se abordarán aspectos fundamentales, incluyendo su marco legal, los enfoques adoptados, los resultados obtenidos y los desafíos enfrentados en la práctica. Este estudio busca comprender y evaluar críticamente la efectividad y el impacto de la justicia restaurativa en el sistema judicial de Ecuador, analizando exhaustivamente las políticas, programas y procedimientos aplicados en esta área.

Se realizó una investigación sociojurídica dentro del circuito judicial de Cartagena-Colombia, en donde se indagó si en los últimos años el principio de oportunidad había sido una herramienta útil para el restablecimiento de las relaciones sociales afectadas por el delito dentro del circuito judicial referido. Para ello se analizó el modelo de justicia adoptado por el sistema de responsabilidad penal para adolescentes en Colombia, observándose, adicionalmente, las particularidades propias del principio de oportunidad dentro del sistema de justicia juvenil, finalizándose con una muestra de los datos obtenidos producto de las entrevistas efectuadas a los funcionarios adscritos al S.R.P.A de la ciudad de Cartagena-Colombia, de lo cual hace que el principio de oportunidad sea una herramienta útil para reparar los tejidos sociales afectados, por la comisión de delitos.

En este artículo se busca dar a conocer la reciente experiencia, implementación e impacto que tuvieron los Comités de Prevención y Solución de Conflictos Mario Juliano[1] como dispositivos en materia de Justicia restaurativa dentro de unidades del Servicio Penitenciario Federal de la República Argentina, donde se encuentra alojada la población joven adulta. Desde una perspectiva socio-antropológica y jurídica se pretende indagar sobre el propósito y la implicancia que tienen los dispositivos de Justicia restaurativa dentro del ámbito penitenciario, relevar y visibilizar a la población joven adulta que se encuentra alojada en las unidades penales y describir y analizar en qué consiste la puesta en funcionamiento de los Comités destinados específicamente a los jóvenes adultos. This article aims to present the recent experience, implementation, and impact of the Mario Juliano[2] Conflict Prevention and Resolution Committees as Restorative Justice mechanisms within prison units of the Federal Penitentiary Service of the Argentine Republic, where the young adult population is housed. From a social, anthropological, and legal perspective, the aim is to inquire into the purpose and implications of restorative justice mechanisms within the penitentiary environment, to survey and make visible the young adult population that is housed in prisons, as well as to describe and analyze the implementation of the Committees specifically designed for young adults. [1] Mario Juliano fue Juez Penal, Director Ejecutivo de la Asociación Pensamiento Penal e integrante del Comité de Prevención y Solución de Conflictos del penal de Mar del Plata, mejor conocida como cárcel de Batán, Provincia de Buenos Aires. Mirta López González es quién implementó los Comités de Prevención y Solución de Conflictos que funcionan actualmente en las unidades penitenciarias de Ezeiza y Marcos Paz, es también quien está a cargo de la coordinación de los mismos. [2] Mario Juliano was a Criminal Judge, Executive Director of the Asociación Pensamiento Penal and member of the Conflict Prevention and Resolution Committee of the Mar del Plata prison, better known as Batán prison, Province of Buenos Aires. Mirta López González is the person who implemented the Conflict Prevention and Resolution Committees currently operating in the penitentiary units of Ezeiza and Marcos Paz, and is also in charge of their coordination.

Restorative Justice has triumphantly entered the core of the Italian "penal citadel". The "Cartabia Reform" (Legislative Decree nº 150/2022) provided an organic and detailed regulation of the "giustizia riparativa" and a new and complex organisational infrastructure for it. Now, in Italy, restorative processes can be applied to all offences and at any stage of the criminal procedure. Restorative processes' effects on the penal system are various, although generally not so impactful, and globally reasonable, if properly framed. On the other hand, in the procedural field, serious problems arise, which can generate distorting dynamics. The new Italian legislation offers an opportunity to reflect on a new paradigm of justice and on its complex relationship with the criminal justice system. [ABSTRACT FROM AUTHOR]

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El presente artículo pretende analizar bajo qué condiciones la justicia restaurativa, a través de su mecanismo más usado -la mediación penal-, es una opción válida para mitigar y prevenir las consecuencias de los delitos de violencia de género y pareja en Chile, mejorando la seguridad futura de las víctimas, para lo que se ha usado una metodología cualitativa, exploratoria-descriptiva, que permite identificar los factores que posibilitan u obstaculizan la incorporación de mecanismos restaurativos en el tratamiento de estos delitos, dentro del sistema penal acusatorio y de corte continental chileno, concluyendo que, conforme a la oferta que realiza dicho sistema de orientación punitiva y a los resultados obtenidos respecto a dichos delitos, no se ha logrado obtener los fines preventivos esperados y tampoco se han brindado soluciones reparadoras conforme a las expectativas de las víctimas. Por el contrario, se evidencia un aumento sostenido del índice de delitos de amenazas, lesiones y femicidios, por lo cual parece necesario ofrecer un abordaje integral y sistémico, que prevenga la escalada de violencia y considere los aspectos íntimos y relacionales entre hombres y mujeres. Así, los mecanismos restaurativos, como la mediación penal, emergen como una opción intra-judicial y sustitutiva al proceso penal, sirviendo como complemento y alternativa plausible de reparación.

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Within Basque society there exists a special subset of human beings, painful I–You binomials, forever linked through blood, by the lethal terrorist gun. Fortunately, today victims face a much more hospitable society, but it is still a moment rife with contradiction. One part of Basque society finds it difficult to imagine a shared collective memory that will faithfully reflect the excesses committed by Euskadi ta Askatasuna (ETA) and the Spanish state regarding human rights abuses. These misgivings are easily understood when some still debate the humanity of the victims themselves. Another part of Basque (and Spanish) society questions the political intent of restorative practices, of those experiences that bring victims and victimizers together within the framework of restorative justice, a political stance that, like in the first case, highlights the need to humanize the Other in the name of peace. The creative world of the arts, more specifically, the films studied in this article, move in a different direction and beg the question: if the processes of restorative justice are uniquely designed to be experienced in a triangulated scenario – one shared by victim, victimizer, and the dead – what might these conversations offer a society in need of better models of co-existence when put on the screen? Can art mediate? [ABSTRACT FROM AUTHOR]

'Coming back from the dead: Finding justice for Joxi' is an in-depth interview with Pilar Zabala Artano, a sibling of Joxi Zabala who was brutally tortured and murdered by the Grupos Antiterroristas de Liberación (GAL) in 1983. The conversation focuses on her brother as she addresses human rights abuses and the use of torture by the Spanish state. Pilar Zabala also discusses her own personal journey of recovery through restorative justice practices, her human rights advocacy, and her vision of making historical memory a centerpiece of democracy for Basque and Spanish societies. [ABSTRACT FROM AUTHOR]

In October 2011, the terrorist organization Euskadi ta Askatasuna (ETA) announced a definitive cease fire. Just a few months prior, restorative justice experiences had started between imprisoned former ETA members and victims of terrorism along with coexistence workshops in the Nanclares prison, events geared towards trying to heal wounds in the aftermath of political violence. Although these are mainly private and personal experiences, with emotional effects in the participants in the encounters, they may also facilitate projects of wider social reconciliation. This article points out the lessons we have learned during these experiences as far as ex-ETA militants are concerned and the potential of these restorative justice practices for active responsibility, individual healing and reintegration in the community. [ABSTRACT FROM AUTHOR]

In 2011, a pioneering experience of restorative justice was carried out in Spain through restorative encounters between individuals who had suffered the violence of the terrorist organization ETA and those who had exercised it. These encounters, unthinkable at first, were the seed of a practice that is currently becoming more frequent. This article offers a brief introduction outlining the differences between retributive and restorative justice and then describes the experience taking into consideration the motivation of both victims and perpetrators, the conditions needed to make them possible and the outcomes. This article also provides information regarding the number of encounters, where they took place and who the people in charge of their design and implementation were. The author acted as a mediator in the encounters and provides an account from her perspective as one of the key people involved in the process. [ABSTRACT FROM AUTHOR]

Armed political conflict is no stranger to contemporary Europe. Radicalized nationalist ideologies, state-sanctioned ethnic and religious violence, revolutionary separatist organizations, state-supported armies and police forces turning against civilian populations, insurgents and counterinsurgents, a long list of actors embodying the dance of death in recent times. This Special Issue of the International Journal of Iberian Studies (IJIS), 'Unspeakable Truths', will focus on the aftermath and the road to recovery after Basque ETA armed conflict in Spain–France (1959–2011) through the lens of affect, restorative justice, memory, peace-making efforts, and the arts (literature and film) thanks to contributions by academics, ETA and GAL victims, filmmakers, restorative justice practitioners and mediators of the Nanclares process, and peace activists. [ABSTRACT FROM AUTHOR]

This academic article aims to address restorative justice, from the application of the regulations of the Ecuadorian State in cases of violence in the couple. In recent years, the study of restorative justice has focused on identifying needs and opportunities for improvement. In the investigation called "Masculinities and Gender Violence: Condemning sentences carried out for violations of violence in the couple, in the Violence Unit against Women and Members of the Family Nucleus of the Cuenca Canton" results were obtained by collecting information in the Unit Violence Court. For this reason, an analysis is carried out on the sentencing indicators, specifically on the sanctions for violations of violence in the couple, such as custodial sentences and community work. These have been studied from the restorative justice approach, analyzing the comprehensive reparation and mediation as main postulates. [ABSTRACT FROM AUTHOR]

Voluntary reparation of the damages caused by the crime to the victim as a circumstance that mitigates criminal liability, acquires special relevance in judicial practice because, stripped of the moralistic tints of other times, it is aligned with a restorative criminal law that focuses on satisfying the interests of the victim, without forgetting the preventive effects of the fact that the offender proceeds to repair or diminish the effects of the crime. An excessively utilitarian and objectified vision of it can lead to confusing the circumstance with the civil liability derived from the offence and frustrate its purpose. For this reason, it is necessary to interpret its material and temporal elements from a restorative point of view that does not forget the preventive purposes. [ABSTRACT FROM AUTHOR]

El trabajo examina que debe entenderse por justicia restaurativa, exponiendo sus particularidades esenciales, realizando un paralelo con la justicia retributiva. En este sentido, se pretende dar cuenta de los problemas que puede representar la pena como instrumento de respuesta frente al delito y por que los procesos restaurativos permitirían ser más eficaces y con ello disminuir los rigores del sistema, con la siguiente reparación a la víctima y la asunción de responsabilidad por parte del autor. Para tal efecto, se analiza como se ha implementado la justicia restaurativa en diversos países y que se propone para la legislación chilena.

La Antropología Forense aporta elementos que contribuyen para que las víctimas y sus familiares encuentren la verdad, la justicia, la memoria, la reparación y la reconciliación. El presente artículo tiene por objeto destacar la importancia de brindar soluciones a las familias de personas desaparecidas por causas delincuenciales, ambientales, migratorias, entre otras, y que no han recibido una justicia pronta. Supone un pequeño contexto sobre los avances que se han realizado en Honduras en la materia, y reflexiona sobre la importancia de crear con urgencia una ley de personas desaparecidas y un programa que incorpore la creación de los equipos de Antropología Forense y los apoyos internacionales necesarios para el reconocimiento de las víctimas.

In this text, after focusing the analysis on the incidence of patriarchy in law, we want to trace the basic defining lines of the three currents of feminism that can be differentiated in relation to penal issues: prison feminism, feminist guaranteeism and anti-punitive feminism. Secondly, starting from this last thesis, some key arguments will be developed to deepen in the development of a feminism attentive to the dangers of punitive logic, the creation of frameworks that move away from punitivism as an expression of patriarchy and approach other strategies. On this path, synergies with critical criminology, restorative justice and penal guaranty are necessary. En este texto, luego de centrar el análisis en la incidencia del patriarcado en el derecho, se quieren trazar las líneas definitorias básicas de las tres corrientes del feminismo que se pueden diferenciar en relación a la cuestión penal: el feminismo carcelario, el feminismo garantista y el feminismo antipunitivista. En segundo lugar, partiendo de esta última tesis, se desarrollarán algunas claves para profundizar en el desarrollo de un feminismo atento con los peligros de las lógicas punitivas, la creación de marcos que se alejen del punitivismo como expresión del patriarcado y se acerque a otras estrategias. En este camino las sinergias con la criminología crítica, la justicia restaurativa y el garantismo penal se muestran como necesarias. Available from: https://doi.org/10.35295/osls.iisl/0000-0000-0000-1263

Quite recently, Italian Law 67/2014 extended the messa alla prova scheme to adult defendants, albeit not exactly with the same features as for juvenile ones. There are indeed some important differences: first about the types of offences and about Community Service Work, and also about the use of restorative justice practices. This paper suggests some questions, using the concept of legal culture: 1. the involvement of the various players, because they have varying degrees of power, resources and tools; 2. the probation scheme and its purposes, because it could be useful to re-habilitate, or to restore, or something else; 3. the use of restorative justice, which appears less than widely used, and the engagement of the victims of the crimes admitted to messa alla prova programmes. Legal culture is crucial for messa alla prova, as it benefits from the convergent approach of different views and professions. Recientemente, la ley italiana 67/2014 extendió el esquema de messa alla prova a todos los acusados adultos, si bien no exactamente con las mismas características que para los acusados menores. De hecho, hay algunas diferencias importantes: primero, en relación con los tipos de delito y el trabajo comunitario, y también en relación con el uso de prácticas de justicia restaurativa. Este artículo sugiere algunos temas utilizando el concepto de cultura jurídica: 1, la implicación de varias partes, porque tienen distintos grados de poder, recursos y herramientas; 2. la libertad condicional y sus objetivos, porque podría ser útil para rehabilitar, para restaurar, o para algún otro fin; 3. el uso de la justicia restaurativa, que parece ser poco utilizada, y la implicación de las víctimas de los crímenes admitidos en el programa de messa alla prova. La cultura jurídica es esencial para la messa alla prova, porque se beneficia del enfoque convergente de distintas visiones y profesiones. Available from: https://doi.org/10.35295/osls.iisl/0000-0000-0000-1301

The norm that regulated the infraction of the adolescent on the criminal law was established in the Fourth Book, Title II, Chapter III of the Code of Children and Adolescents, which proposed as an end their rehabilitation and social reincorporation, whose modification through Legislative Decree No. 1204 provided three sanctions to replace socio-educational measures: socio-educational sanctions, the limitations of rights established by certain prohibitions and deprivation of liberty, the increase in the sentence of deprivation of liberty, which was observed by the Committee on the Rights of the Child, which recommended its repeal to the Peruvian State. This was adopted by the State in search of solving the great increase in crime, especially juvenile hired killers, which due to their benign punishments were used by organized crime, therefore, to protect human rights, the State developed a system of juvenile justice within the framework of international standards, by enacting the Code of Criminal Responsibility for Adolescents that required a sufficient implementation that the State could not fulfill due to its scarce budget; for this reason, it was not possible to resolve the problem of juvenile delinquency, especially in relation to hired assassins, which originates debates on a possible hardening of sentences and their sanction as adults. In this sense, this work investigates the factors that prevent a correct application of restorative justice in the solution of juvenile hired killers. [ABSTRACT FROM AUTHOR]

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Copyright of Revista Trabajo Social is the property of Universidad Nacional de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Trabajo Social is the property of Universidad Nacional de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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El objetivo de este artículo es analizar el aporte que puede ofrecer a los procesos de justicia transicional las orientaciones y mecanismos de la justicia restaurativa, para negociar la paz en conflictos armados. Para lo cual se usó una metodología cualitativa con diseño descriptivo y exploratoria, con un enfoque histórico y con fuentes secundarias consistentes en tratados internacionales, estudios, acuerdos de paz y experiencias comparadas. Análisis en el que se concluye que los conflictos armados son parte de la historia de la humanidad, siendo el siglo XX unos de los más letales, frente a los que se requiere para mitigar sus graves consecuencias, implementar procesos de justicia transicional, la que necesita incorporar como uno de sus formas de intervención, mecanismos de justicia restaurativa, doctrina que mediante procesos de negociación mediada, permita esclarecer la verdad, reparar a las víctimas, preservar la memoria histórica y construir caminos de paz.