For educators teaching in an era of apology, Canadian teachers must be both knowledgeable about the historical injustices that have transpired and pedagogically responsive to the day-to-day realities that may obfuscate bringing such conversations into the classroom. For Canadian educators, more teachers are responding to the Truth and Reconciliation Commission’s call to incorporate the histories of Indian residential schooling in K-12 classrooms, which, however necessary, requires attention to the ethical implications that surround such a responsibility. In this chapter, we consider how educators may listen to the lived experiences of others—particularly survivors of Indian residential schooling—through a pedagogy that attends to an ethics of listening. We begin by contextualizing the history of how Indian residential schooling came to be in Canada and frame the significance of truth-telling and oral histories in relation to our work in teacher education at the University of Ottawa. An overview of the Legacy of Hope’s website, Where Are the Children?, is also provided to guide educators to the educative possibilities of using the oral histories from survivors, available online, in their own classrooms. We frame this conversation in light of a turn towards the pedagogical possibilities of emotion—a pedagogy of emotion—wherein the emotional consequence of learning about historical injustices can be purposeful and mobilizing. We suggest that when using oral histories from residential school survivors, the intent should be less about studying and reconciling a past, and more about ethically engaging with counter-narratives to implicate oneself in relationship with the story, storyteller, and personal lived experience. The possibilities of such listening as ceremony, as we suggest, may in turn be helpful for educators to subtly but impactfully shift their thinking from the victimization of Indigenous experiences in Canada towards the resilience of Indigenous nationhood in relationship with ethically implicated citizens who bear a responsibility for a collective future.

This chapter examines aging, retirement, and legacy in the career of Dame Vera Lynn, the centenarian British singer. It explores how she has been represented since the 1970s through a temporal double exposure: as Dame Vera, an aging performer and public figure, and as Vera Lynn, the eternally youthful World War II Forces Sweetheart. Drawing on Elizabeth Freeman’s concept of chrononormativity, it examines how Lynn deployed discourses of retirement throughout her postwar career to assert creative and personal agency. It concludes by considering how cultural memory of the war has shaped her post-retirement legacy, rendering her a British “national treasure.”

Diasporas are increasingly viewed as key development resources by sending and receiving states as well as international organizations such as the World Bank, the International Organization for Migration (IOM) and the Global Forum on Migration and Development. In many cases, financial remittances from migrant diasporas have surpassed official development aid and other forms of investment entering the Global South. Many migrant origin nations have turned to their diaspora communities in order to boost national development agendas. This chapter offers three critical research directions regarding the socio-spatial dimensions of diaspora engagement using policy, place and people as broad framings. In terms of policy, the authors caution against the policy orthodoxy employed by states examining their diaspora’s role in development. In terms of place, they draw attention to how diasporas are viewed as homogeneous extensions of the homeland, and when sensitivity to regional and other differences is embraced, it often becomes the basis for the material and discursive securitization of diaspora groups. Turning to people, the authors examine for whom the diaspora-development agenda is working, and reference the tendency for remittances to concentrate wealth in certain regions and for certain groups, with the potential to further embed forms of economic and spatial inequality. Building on these critical research framings the authors offer four cross-cutting issues that they argue are increasingly important to the analysis of diasporic formation, organization and influence: diasporas and the new economy; diasporas and information and communication technology; identity, gender and intersectionality; and lastly marginalization.