individuals cannot be forced to think in accordance with a political faction or to conform
to the views of the community as a whole, which renders the idea of "consensus without
exclusion" impossible. On the contrary, it is precisely this capacity to dissent that feeds
the political element and, even more, the meaning shift of the "other" as an adversary
(Mouffe, 1999: 11-12). However, this cannot be seen as an immediate change, but rather
as a constant long-term process that becomes part of the post-conflict.
On the other hand, regarding the post-conflict social sphere, Colombian society must also
undergo a process of reconfiguration, in which there is an effective and peaceful
reincorporation of the former FARC-EP members. It should be noted that these logics of
acceptance of new members who were previously considered a threat, are not short-
term and involve a meaning shift as in the political sphere, since it is about changing
behaviour, social norms, beliefs, etc.
In this regard, we can borrow from the field of sociology to size this social transformation.
Emile Durkheim coined the concept "social fact" to distinguish everything that is given in
society, such as norms, codes and behaviours, among others, which are external to
people but govern them - even exert coercion even if one does not realize it – and through
which they act and interpret the social environment in which they find themselves. In
other words, "they consist of ways of acting, of thinking and feeling external to the
individual, and they are endowed with coercion power by virtue of which they impose
themselves on him" (Durkheim, 2001: 40-41). Therefore, it can be inferred that in the
issue of the reincorporation of ex-combatants, there must be a restructuring of these
social norms and, above all, of the ideas that revolve around these individuals, as
mentioned in the previous paragraph.
However, the change in the "social facts" that have materialized around the conflict with
the FARC-EP for more than half a century will not change in a matter of days or months.
On the contrary, the work of the entire current and future generations of Colombian
society is needed to break the imagined threat and the behaviour codes the ex-
combatants are referred to, so that they are accepted and the stigmatization they are
victims of is eliminated. In fact, Emile Durkheim himself is clear in arguing that social
facts are not relegated or modified without offering resistance, given their ability to
exercise coercion: "even if they are defeated [the rules] finally, they make their coercive
power quite felt due to the resistance they offer" (Durkheim, 2001: 40).
So, in the political and social fields, there is a common aspect, which is the time variable
that plays a transcendental role. Insofar as the political meaning shift is a far-reaching
effort, in the social sphere the joint work of the members of the current Colombian society
and of the Colombians who will come is required in order to break paradigms, views and
treat the ex-combatants, and the imagined views that people have of the conflict and of
the FARC-EP. Here is another expression of the relationship and difference between post-
agreement and post-conflict: the first paves the way to the constant process the second
implies.
Finally, in the field of security, it is also a sine qua non condition to understand the
relationship and difference between post-agreement and post-conflict, because its
misinterpretation may endanger the peace process itself. In this scope, it is important to
briefly consider the concept of "collective imaginary". Although the term is ambiguous in
terms of the amount of existing definitions (Sola-Morales, 2014: 5), it can be said that