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The authors describe an original unit plan that draws from local and national concerns for truthful history education about the history of racial violence in the United States. The unit plan contextualizes one impetus for truth and reconciliation in a community with a history of anti-Black violence.

The participants partnered with the Equal Justice Initiative to pilot the unit in their district’s new African American History course. The unit drew on historical research and cultural memory to situate local history within a broader context of racism and violence.

The teachers identified eight goals for the unit so that students could understand racialized violence, acknowledge racism as the lived experience of many of their students, and participate in a collaborative learning environment with productive discussions. Speaking from their own experiences with racism, and creating opportunities for students to do the same, the teachers aided the community in voicing long-silenced memories.

Besides bridging some of the gaps between local, regional, and national histories, more research is needed to further examine historical trauma and its implications for both the past and present, in order to amplify and humanize experiences of racism. Additional research is a critical step in developing more thoughtful, empathic and holistic discussions of history and racism at the local level.

In the wake of the recent past, the authors have learned that teaching about the history of racial violence can be enhanced and empowered by reference to relevant current events. The resurgence of racially charged language and violence over the past few years makes this goal more urgent than ever. This unit gives practical guidance to teachers who face this challenge.

The sociopolitical reality of historical trauma and racism must be confronted, and proximity to key events is important in conveying the urgency of racial violence and the need for history education that addresses it. Teachers are making difficult decisions about their options for teaching about race, and they are understandably concerned about any perceived missteps. Nonetheless, inclusive, truthful history education is an appropriate and essential response to narratives of exclusion and silence as the authors help students to develop deliberative skills concerning difficult topics such as racial violence. Teachers and students, together, can do the crucial work of remembering.

The stripping away of narrative agency, identity and history can cover up stories about the stripping away of life and dignity. In the unit plan, the authors recognize truth and reconciliation—especially in the education of people who have relatively little exposure to topics of race and racism—as elemental to a restorative stance against racism.

In 2019, the Kaurna Nation and traditional custodians of the Adelaide plains in South Australia, challenged the City of Holdfast Bay to walk alongside them to create an exhibition exploring the true history of South Australia’s colonisation. This collaboration ultimately became the award-winning exhibition ‘Tiati Wangkanthi Kumangka’ (Truth-Telling Together). This project was envisioned, led, and implemented by the Kaurna Nation at the Bay Discovery Centre in South Australia. Ultimately, ‘Tiati’ became more than just another exhibition. It became a pathway to healing and possibility for both the Kaurna Nation and the City of Holdfast Bay. When considering indigenisation of museum spaces, ‘Tiati’ demonstrates how smaller museums and/or local government can play a pivotal role in reshaping the traditional narrative of colonialism in Australia’s museums, with the voice of First Nations people at the forefront.

This paper aims to explore how corporate Australia engages in reconciliation through recognizing and providing pathways for Indigenous Australians' corporate leadership aspirations.

The research design is informed by the prior literature on pathways by minority groups to corporate leadership through the theoretical lens of transformational leadership. The investigation is conducted using textual analysis of reconciliation action plans (RAPs), a contemporary and voluntary practice adopted by Australian listed companies to disclose their commitment to national reconciliation. RAPs are publicly available from the official websites of listed companies.

The analysis of contemporary RAPs highlights organizational initiatives to support Indigenous Australians related to corporate and community leadership. Since the authors’ focus is the former, corporate leadership initiatives are further analyzed. Two initiatives for Indigenous Australians to pursue corporate leadership positions are emerging future leaders' programs and mentoring programs. This is the extent to which the authors observe Australian firms' transformational leadership. While some firms have implemented these initiatives with specific targets, other firms do not have specific initiatives or targets. The paper also conducts longitudinal analysis into the transformational leaders' past RAPs and triangulates to other evidence of reconciliation commitment such as the Uluru Statement from the Heart.

This paper contributes new insights to the research area of board cultural diversity, specifically to the limited literature on Indigenous reconciliation. It provides insights into firms and policymakers to address the ongoing issue of the underrepresentation of Indigenous Australians in corporate leadership. The sample of firms comprises Australian listed firms that have adopted higher-order RAPs, which restricts the generalizability of the findings to other sectors.

This paper explores the under researched phenomenon of Indigenous people's pathways to corporate leadership. The research design is informed by transformational leadership theory through considering institutional actions for reconciliation. This research provides evidence of the extent to which corporate Australia has taken action on the issue of the under-representation of Australian Indigenous people in corporate leadership.

This chapter is a conversation between the three authors, an Indigenous person, a multigenerational White settler, and a White immigrant, about how equity, diversity, and inclusion (EDI) connects with the history and pervasive practices of colonialism, White supremacy, and embedded racism, and what might be done to create a new future that is individually and collectively just. EDI has become increasingly embraced by organizations and governments to overcome bias, to increase representation of underrepresented groups, and to revise discriminatory policies across almost all areas of intersectionality. But EDI has no answers for the issues of Indigenous reconciliation and decolonization that seem to exist in a parallel world. A deeper understanding is needed about the individual rights roots of “equity,” as well as knowledge of Indigenous history, since Indigenous communities are not simply additional cultural groups in Canada. The British Royal Proclamation of 1763 initially codified a “nation to nation” relationship, but subsequent broken treaties, and the 1876 Indian Act, imposed a White supremist relationship on Indigenous populations, stole lands, and attempted to eliminate traditional cultures. Since 1970, Indigenous organizations have sought a “citizenship plus” relationship with Canadian federal and provincial governments, a direction supported by more recent court decisions. This chapter includes examples of how these ideas have been applied by some organizations and concludes with a model for developing personal stamina and resilience for learning, reconsidering, and interacting with others about identity issues given the complexities of personal learning and system change.

Cultural heritage and memory are essential mechanisms for the formation of individual and group identity, contributing to a sense of belonging in society. More specifically, built heritage (the buildings, structures and monuments associated with our cultural history) reflect our individual and collective decisions about what is important to preserve and remember into the future, further shaping our identities as citizens of Waterford. Thus, our relationship with heritage is just as much about looking forward into our social imagination for the future of Waterford city as it is about reflecting on our past.

Sites of Conscience are a specific type of built heritage which signify a society's belief that by remembering difficult pasts we can interrogate our current lived realities and create meaningful change in the future (International Coalition for Sites of Consciousness, 2022). Sites of Conscience are akin to what French historian Pierre Nora (1989) referred to as ‘les lieux de mémoire’, or places of memory. These physical spaces can connect past traumas and struggles to our present lives. As places of memory which ask us to acknowledge the past, Sites of Conscience can prevent the erasure of historical traumas and stand as an act of restorative justice, providing safe spaces for citizens to engage with difficult memories.

One such site of conscience in Waterford is the complex of buildings located at the College Street Campus of the South East Technological University. The site comprises the former convent of the Congregation of Our Lady of Charity of the Good Shepherd of Angers (commonly known as the Good Shepherd Sisters); the St Mary's Good Shepherd (Magdalene) Laundry; and St Dominick's Industrial School. The site was occupied in 1884 and the Laundry operated until its closure in 1982 (Department of Justice, 2013). This chapter will consider the former Magdalene Laundry and Industrial School's cultural and heritage significance to Waterford as a site of conscience, which encourages the citizens of Waterford not only to connect our past to our present, but to connect these memories to current actions to create a more just society into the future.

The built heritage of this complex acts as a powerful memory aide of a shared local history, allowing citizens to connect this past to related contemporary human rights issues. In this way, the former Laundry and Industrial School can stimulate discussions on gendered violence today, or to interrogate modern forms of institutionalisation such as Direct Provision. The chapter will further consider how these connections are even more important when our need to remember and recognise past atrocities are met with social, political, economic or cultural pressure to forget. Sometimes the desire for erasure is understandable; we want to commit events to the past and move on. However, such erasure can further disempower survivors of these institutions; prevent current and future generations from learning critical lessons; and dismantle future opportunities for healing and reconciliation. In this context, Sites of Conscience offer an opportunity to connect a difficult past to visions of a more socially just city of the future.

Public willingness to pay for extra public benefits and services may demonstrate a tension between the common good (more services) and economic motives (higher taxes for all). In this article, the authors present an analysis of this trade-off by drawing upon the Bourdieusian theory of social reproduction and habitus.

Employing the European Social Survey (2016), the authors first examine the patterns of relationships between the agents' position in the social structure and their attitudes across care regimes in Europe. The authors then analyse whether this link is mediated by agents' individual trajectories and dispositions, such as their beliefs towards equality or tradition, political orientation, or religiosity.

The findings support the importance of both sociation and individuation in habitus formation, albeit to varying degrees across the regimes. Individual attitudes are therefore shaped not only by interests of reproducing or maximising social positions but also by more reflexive propensities to think about the common good.

In this article, the authors draw upon the theory of social reproduction and habitus by Pierre Bourdieu, who has been thus far rarely employed in the study of welfare attitudes. The article also contributes to the literature that studies the trade-off between the expansion and financing of reconciliation policies.

The purpose of this study is to analyze the views of educators regarding the constructs of the history curriculum to determine whether history education is usually used for polarization and negative identity enactment or for positive purposes such as tolerance, peace and social justice.

This study used a qualitative approach, using focus group discussions as a means of data collection. The data were coded deductively based on the preconceived constructs of the Korostelina (2013) model.

This study found that history education in Pakistan is generally used for national identity formation, which forces manipulation of historical facts and accounts. This study identifies apprehensions that upon knowing the true historical accounts in the later stages of life, students may react adversely to the formed narratives, which may cause further polarization.

This study has significant implications for future researchers, curriculum developers, educators and policy actors.

This study is notable for providing a holistic investigation into the usefulness of history curricula in the context of peacebuilding. In nations where intolerance is prominent, such as Pakistan, the history curriculum can serve to transform people’s perceptions of history. This study offers insights into making the history curriculum more meaningful by offering insights and a way forward to help break down binaries and promote peace and harmony.

No matter how dominant a worldview is, there are always other ways of interpreting the world. (Littlebear, 2000, p. 79)

No matter how dominant a worldview is, there are always other ways of interpreting the world. (Littlebear, 2000, p. 79)

These words resonated with me when I first started my career in higher education in Canada 15 years after being a school teacher for much of my young adult life in México. Back then, in Mexico, I took for granted the way in which I lived my values. While there were instances and contexts where those values were challenged, it was not until I moved to Canada that I started redefining and reshaping my worldview, negotiating what was negotiable within me, and fighting to maintain my position in what was not negotiable. I am still learning to navigate the world of postsecondary education where I have learned that, as Siksika Elder Leroy Littlebear (2000) observes, “No one has a pure worldview that is 100 percent Indigenous or Eurocentric; rather, everyone has an integrated mind, a fluxing and ambidextrous consciousness” (p. 85). How then, do I show all of who I am when my position toward Indigenous history, culture, language, and values is informed by my own upbringing and experience and consequently might be perceived as “biased”?

This auto-ethnographic chapter addresses this question by presenting a case study where I reflect on Littlebear's (2000) observations on the fluidity of worldviews and the development of an “ambidextrous consciousness,” and how those principles have allowed me the space to be my authentic self despite the different ontological and axiological orientations I have encountered my work in higher education.

Since 1980s, institutional child sexual abuse has been ‘discovered’ as an internationally recognisable social problem. Public inquiries have become the most dominant mode of response to this, having been enacted throughout much of the western world. Driven by demands from victims/survivors for collective recognition, these have drawn on features of transitional justice as an important means of truth telling. While the role of survivors in precipitating the enactment of public inquiries has been well documented, less well understood is how social activism has been influenced in the aftermath of such inquiries. In this chapter, the authors explore a local phenomenon known as Loud Fence that arose in the Australian town of Ballarat as a case study to consider the relationship between activism and social change that can occur in the wake of official truth telling.