256 Addendum itself through a conflict of identity groups, in this case based on skin color. In the absence of an observable identifying feature, the failure to fulfill basic needs triggers the formation of identity groups. For example, people may object to abortion for various reasons, but they automatically fall into the ‘pro-life’ group. Being ‘pro-life’ then becomes part of their identity. The same goes for ‘pro-choice’. An intractable conflict is identity-related if it is not possible for two (or more) parties to simultaneously express their identities, in other words realize their fundamental values or idea of the good life. There are intractable conflicts that can only be properly understood as ‘identity-related’, meaning that what is at stake touches directly on what people consider essential to who they are. In other words, the subject of conflict is related to the identity of the parties to the conflict. Because an identity-related conflict concerns how parties should behave in relation to each other with regard to fundamental values or needs, such a conflict is also always a moral conflict. How exactly the ‘moral’ can be defined differs per theory. Issues about what social norms should apply to the implementation of fundamental values or the fulfillment of fundamental needs are generally regarded as moral. Although an identity-related conflict is also always a moral conflict, throughout the thesis the formulation ‘identity-related moral conflicts’ is maintained. Although this is redundant in the context of this thesis, the intention is to keep in mind what kind of conflicts are concerned. It is not about factual differences of opinion about what someone is like, it is about normative differences of opinion about how people should treat each other with regard to fundamental values and needs. In Identity-Related Moral Conflicts (IRMCs), parties want to express their identity and they claim that the other should not hinder them in doing so, or should actively participate in it. What is claimed back and forth does not need to relate directly to the identity of the other; social norms focus on behavior, not directly on having a particular identity, but a conflict over social norms can imply a conflict over identity. If certain behavior for party A is an expression of its identity, then party B’s claim that this behavior should change implies that party A should change its identity. The attachment to the behavior is there because it is the way of expressing one’s own identity. ‘Being’ implies for A ‘doing’. So, if celebrating ‘Sinterklaas’ with the inclusion of its controversial tradition of ‘Zwarte Piet’ is, according to A, an expression of a certain identity, then the claim that ‘Zwarte Piet’ should be abolished is in fact a claim that A should understand himself differently. Alternative conflict resolution of intractable conflicts through ‘transformation’ In recent decades, many initiatives have been taken to solve identity-related moral conflicts in an ‘alternative’ way by paying attention to fundamental needs and the identity of groups. Various practical theories have been formulated and various methods such as workshops, dialogues, conferences, etc. have been tried out (see section 7.1.2 for the elaboration of some examples). This alternative conflict resolution is aimed at a ‘transformation’ of how those involved see themselves, each other and their relationship. Transformation can be understood as a process in which parties become aware of their presuppositions, for example about what
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