Guilt, forgiveness, and reconciliation are fundamental themes in human musical life, and this thesis investigates how people articulate these experiences through musical performance in contemporary genres. I argue that by participating in performances, individuals enact social narratives that create and reinforce wider ideals of music’s roles in society. I assess the interpenetrations of music and guilt, forgiveness, and reconciliation through a number of case studies spanning different genres preceded by a brief introduction to my methodology. My analysis of Arnold Schoenberg’s A Survivor from Warsaw illustrates the themes (guilt, confession and memorialisation) and approach I adopt in the three main case studies. My examination of William Fitzsimmons’s indie folk album The Sparrow and the Crow, investigates how ideals of authenticity, self-revelation, and persona structure our understanding of the relationship between performer and audience in confessional indie music. Analyses of two contemporary choral settings of Psalm 51 by Arvo Pärt and James MacMillan examine the confessional relationship between human beings and God. I suggest that by transubstantiating the sacramental traditions of confession in pieces designed for the concert hall, these composers navigate the boundary between the aesthetic and the sacramental. Lastly, I contrast two pieces connected to reconciliation efforts in Australia and South Africa: I argue that the unified narrative of healing in Kerry Fletcher’s “Sorry Song” becomes a performative communal apology, whilst the fragmented, multi-vocal narrative of Philip Miller’s REwind: A Cantata for Voice, Tape and Testimony illustrates how reconciliation may be achieved through constructing a collective history that acknowledges the multiplicity of testimony in post-apartheid society. I conclude that these pieces provide a means for people to enact narratives of guilt, forgiveness, and reconciliation and point towards new areas of study on the multivalent relationship between contemporary music and memory.

This dissertation explores when, how, and why accountability is provided for mass atrocities. It asks why post-atrocity governments often put in place institutions that superficially resemble accountability mechanisms but lack the capacity to deliver justice. It theorizes the creation of these institutions as an example of a broader pattern in human rights behavior, called “quasi-compliance” and argues that the uneven enforcement of human rights norms incentivizes states to gamble on doing just enough to escape penalty. The theory is tested on an original cross-national dataset of mass atrocities committed between 1970 and 2014 and finds that the characteristics of post-atrocity governments that deliver justice and those that create quasi-compliant accountability institutions are very different. While robust trials and truth commissions are only pursued when domestic politics favors it, quasi-compliant institutions are put in place to deflect international censure for failure to abide by the global accountability norm requiring criminal prosecutions for mass atrocities. The mechanisms underlying quasi-compliance are explored in two qualitative case studies, drawing on fieldwork in Sri Lanka and Democratic Republic of the Congo.

Although scholarship on human rights has burgeoned within literary studies in recent years, that scholarship primarily engages literature as an outlet for trauma and witnessing, rather than restoration and recovery. "The Art of Reconciliation in Rwanda" instead reflects upon the recuperative capacities of art to fuel State-led reconciliation programs. Concentrating on Rwandan literature, theater, film, and memorial sites following the 1994 genocide, I theorize the many literatures of reconciliation in terms of three distinct genres: transfiguration, trial, and memorialization. Existing debates about reconciliation within Rwanda have furthermore been dominated by social science and ethnographic research that wrongly reduce reconciliation to ethnic identity, thereby presuming that survivors, bystanders, and perpetrators only possess conflicting views over the national project to unify. But as the artworks I discuss differently indicate, Rwandan reconciliation has exceeded such formulaic categories to manifest in overlapping genres and vectors of identification that transcend ethnic divides. In my dissertation, genre thus offers a route to both creating and perceiving the “commonality within difference” so crucial to successful reconciliation politics.

A pesquisa tem dois objetivos centrais: reconstruir o desenvolvimento da justiça de transição no Brasil até os dias atuais e identificar algumas das principais razões dos limites de sua implementação no país. Conforme as principais hipóteses, os limites da experiência da justiça transicional no Brasil estão associados a um discurso sobre a redemocratização no país, discurso este que tem a conciliação nacional como sua principal categoria. A primeira hipótese da pesquisa é a de que o discurso da conciliação nacional, veiculado pelo menos desde a elaboração do projeto de anistia pelo governo Figueiredo, continuaria a ser um dos principais limites ao desenvolvimento da justiça de transição no Brasil. Mas a segunda hipótese sustenta que, dos últimos trabalhos mais aprofundados sobre o tema para cá, este discurso teria sua hegemonia contestada de forma significativa, sendo obrigado a ceder a algumas das demandas de entidades da sociedade civil que até pouco tempo atrás não eram consideradas como negociáveis. Os objetivos e hipóteses centrais da tese serão mobilizados na seguinte estrutura. Capítulo 1: teoria e crítica dos parâmetros normativos da justiça de transição. Capítulo 2: reconstituição histórica e discursiva sobre a anistia e sobre o programa brasileiro de reparações. Capítulo 3: reconstituição discursiva e crítica sobre o julgamento do STF acerca da constitucionalidade da bilateralidade da anistia e sobre o estágio das ações penais movidas pelo Ministério Público Federal. Capítulo 4: reconstituição crítica dos trabalhos da Comissão Nacional da Verdade. / The research has two main objectives: to reconstruct the development of transitional justice in Brazil until today and to identify some of the main reasons underlying the limits of its implementation in the country. According to our main hypotheses, the limits of transitional justice in Brazil are associated with a discourse on the countrys democratization, which holds \"national reconciliation\" as its crucial category. The hypothesis 1 of the research asserts that the discourse of \"national reconciliation\", elaborated at least since the project of amnesty by the Figueiredo government, remains one of the main limitations to the development of transitional justice in Brazil. But the hypothesis 2 maintains that from the last major works on the subject to today, the hegemony of this discourse has been significantly challenged, giving some room to historical claims of civil society that until recently were not considered negotiable. The objectives and main hypotheses will be developed in the following structure. Chapter 1: theory and critique of the normative parameters of transitional justice. Chapter 2: historical and discursive reconstitution of the amnesty and of the Brazilian program of reparation. Chapter 3: discursive reconstitution and critique of the decision of the Brazilian Supreme Court on the amnestys constitutionality and the stage of criminal cases filed by federal prosecutors. Chapter 4: critical reconstitution of the work of the National Truth Commission.

Dans les années 1990, l’Australie met en place une politique de réconciliation s’étalant sur dix ans et visant à développer une meilleure relation entre Australiens aborigènes et non-aborigènes. Cette politique est fondée sur la reconnaissance de l’existence continue de tensions entre les deux communautés, et ce malgré une plus grande reconnaissance de la place des Aborigènes en Australie depuis les années 1970. La relation complexe entre Australiens aborigènes et non-aborigènes – en particulier "blancs" et dont les origines sont anglo-celtes – est le résultat du processus de colonisation, des politiques ultérieures conçues pour contrôler la population aborigène, et de la domination des Aborigènes par l’Australie "blanche" au cours de l’histoire. Du fait des politiques discriminatoires, de nombreuses familles aborigènes décidèrent de cacher leurs origines et de se faire passer pour blanches. De nombreux enfants métisses à la peau claire furent enlevés à leurs familles et perdirent leurs liens avec leurs familles aborigènes. Aujourd’hui, un nombre grandissant d’Australiens choisissent de revendiquer leur identité Aborigène et de reprendre possession d’un héritage dont ils ont été privés. Mais si avoir des origines aborigènes n’est plus source de honte, en revanche, le chemin à parcourir pour retrouver son identité aborigène peut être difficile. Cette étude analyse les parcours identitaires de onze Australiens élevés dans une culture "blanche" anglo-celte et qui ont des origines aborigènes. L’analyse de leurs perceptions de l’identité aborigène révèle la prédominance des discours "blancs" sur les Aborigènes en Australie aujourd’hui, mais aussi la présence de discours essentialistes restreignant la définition de l’identité aborigène, et maintenant utilisés par la communauté aborigène afin de contrôler cette définition. L’analyse de la relation d’opposition entre Aborigènes et Australiens "blancs" dans l’Australie contemporaine révèle la difficulté à revendiquer à la fois des origines "blanches" et "noires", ainsi que des identités multiples. / In the 1990s, Australia set up a ten-year policy of reconciliation aiming at developing a better relationship between Indigenous people and the wider Australian community. This policy was based on the recognition of the enduring dichotomy between both communities despite an increasing acknowledgement of the place of Indigenous people in Australia since the 1970s. The complex relationship between Indigenous and non-Indigenous Australians – and especially ‘white’ Anglo-Celtic Australians – is the result of the process of colonisation, of the subsequent policies designed to control Indigenous people, and of the historical domination of ‘white’ Australia over Indigenous people. As a result of discriminatory policies, many Indigenous families decided to hide their heritage and ‘passed’ into ‘white’ society. Many mixed-race and fair-skinned children were taken from their families and lost their connection with their Indigenous relatives. Today, an increasing number of Australians choose to identify as Indigenous and to reclaim a heritage they were deprived of. But although having Indigenous heritage is no longer regarded as shameful, the road back to Indigeneity can be a difficult one. This study is the analysis of the identity journeys of eleven Australians who were raised in a ‘white’, Anglo-Celtic Australian culture and who have Indigenous heritage. Their perceptions of Indigeneity are analysed to reveal the dominance of ‘white’ discourses about Indigeneity in today’s Australia, but also the presence of restricting essentialist discourses now used by the Indigenous community to keep control over the definition of Indigenous identity. The analysis of the oppositional relationship between Indigenous and ‘white’ Australians in contemporary Australia reveals the difficulty of embracing both ‘white’ and ‘black’ heritages and of claiming multiple identities.

Medication therapy is the most prevalent and critical intervention of health delivery and the source of most errors in healthcare. Medication errors and associated adverse drug events (ADE) have serious health and economic ramifications, and in elderly patients ADE are the leading cause of morbidity and mortality. Medication reconciliation is the process of evaluating current medication treatment to manage the risk and optimize the outcomes of medication treatment by detecting, solving, and preventing ADEs. This education project answered the question whether education provided to long term care staff would improve knowledge of medication reconciliation and be retained over time. The education program was developed through results of a literature search to identify evidence-based standards for medication reconciliation. The guiding theory for program was Kurt Lewin's theory of planned change. The test was developed on the medication reconciliation content and arrangements made for each of the 30 participants who were RNs, LPNs, and CMAs to take the test before and after the education program and again at 30 and 45 days. Results showed statistically significant improvement (p < 0.05) with knowledge of medication reconciliation retained at 30- and 45-days post intervention. Positive social change is possible as nurses and CMAs in the long-term care facility use the knowledge of medication reconciliation to improve patient medication safety for the long-term care residences in the facility. Through appropriate reconciliation, medication errors and ADEs can be reduced or prevented and patient outcomes improved.

Following the formal conclusion of reconciliatory processes in a newly post-apartheid South Africa, narrative remained a perdurable, centripetal force. Extending into the realm of literature, the inquiries of the Truth and Reconciliation Commission were altered and enlarged. The mode of magical realism, in particular, emerged as a viable method not only for representing the world, but for working through uncertain futures and traumatic histories. Shimmering with the extraordinary and ineffable strangeness of the magical realist text, Achmat Dangor’s short story “The Devil”, offers expansive, recognizable and revelatory ways of dealing with the trauma of apartheid. Crucially, the narrative represents the private efforts of individual, personal healing in contradistinction with official processes of reconciliation. This thesis examines the ways in which “The Devil” proposes the body as a site of exploring the structuring antipodes of individual-collective and public-private, ultimately untethering these binaries through a process of bodily dis/entwining.

Within the last decade there has been considerable national attention focused upon hospital quality and patient safety performance. Improvements in performance have been realized, but the rate of improvement has been slow. There is an increasing consensus that new ideas and national strategies are needed to accelerate improvement efforts in addressing quality/safety issues. Currently, within the hospital setting more attention is being paid to the role of leadership starting with the board of trustees in addressing gaps in performance. Organization-wide awareness of critical gaps in performance, accountability structures, and organizational ability are considered critical facilitators of improvement efforts. The characteristics of awareness, accountability, ability, and action are components of a "4A" conceptual framework that is used most prominently by the National Quality Forum (NQF) in their Safe Practices for Better Healthcare toolkit to frame governance and leaderships' responsibilities in establishing leadership structures and systems to ensure the safety of patients and staff. This study utilizes the National Quality Forum's version of the 4A model to frame an empirical examination of the relationship between leadership structure and system characteristics and hospitals' implementation of the medication reconciliation innovation. A Patient Safety, Culture, and Leadership survey was used to capture Iowa hospital CEO/Quality Leaders' perceptions of board and leadership awareness and accountability characteristics. And, on a quarterly basis since mid-2006 a separate web-based survey has captured Iowa hospital Quality Leaders' perceptions of medication reconciliation implementation. Both cross-sectional and longitudinal analyses were conducted to examine the relationship between leadership structures and systems and hospital-wide deployment of the medication reconciliation initiative. This study finds evidence that board-level awareness characteristics - the time the board spent in meetings on quality and safety issues, and the frequency of board receipt of a formal quality/safety report - were positively related to hospitals' early efforts to deploy the medication reconciliation initiative. Over time hospitals' financial ability was positively related to deployment of this initiative. Further research should focus on how healthcare governance and leadership teams can use the elements of leadership structures and systems safe practices to effectively create and sustain a culture of safety.

This research supports the design of a museum dedicated to reconciliation on the issue of human slavery. Throughout the museum guests will be ushered through contemplation to prepare for the context of the museum, gallery exhibitions chronicling the slavery and corporate apologia. The aim of the museum is to aid guests toward taking ownership of the history of slavery while simultaneously offering up forgiveness for it. Platforms for spoken word art, lecture halls and spaces dedicated to dialogue will be included. The chronological progression through the museum will move guests from introspection to education, personal acceptance to forgiveness. Guests will end the museum at a community space, reconciled to each other and on equal ground.

Although there is a vast body of literature on family resilience, very little represents research from an explicitly Indigenous paradigm. This research process included an Indigenous research path and a case study informed by Indigenous worldview. The data collected in both informed the findings presented here and contributed to the creation of the final model for building resilience in Indigenous families. The results demonstrate how self-determination in research, service delivery, organizational leadership, spiritual connection and individual, every-day practice can be a powerful expression of freedom, liberty and humanity. The case study maps how the self-determination of an Aboriginal organization, resulted in the creation of a program that assists violent Aboriginal men reconcile their traumatic histories, reconnect to an interconnected worldview and repatriate their responsibilities as men within a strong, healthy Aboriginal society.