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Indigenous Peoples in Canada have endured many genocidal efforts, such as residential schools. Across the country, initiatives to promote critical historical education about residential schools are underway, ranging in duration, content, and immersion. In this study, we tested whether a promising high-immersion approach, a virtual reality residential school, could improve non-Indigenous participants' attitudes and feelings toward Indigenous people. We compared the effects of the virtual residential school to a transcript condition, in which participants read the transcripts of the narration that accompanied the virtual residential school, and an empty control condition. The study had three time points: Baseline (N = 241), intervention (N = 241), and follow-up (N = 132). Immediately following the intervention, what participants learned about the residential school, both through virtual reality and reading the transcripts, increased non-Indigenous participants' empathy, political solidarity, and outgroup warmth for Indigenous people, relative to the control. The virtual reality school, but not transcripts, also increased privity relative to the control. These effects decreased over time. In summary, though both written and virtual reality forms of critical historical education were effective in the short term, to maintain the long-term effects of critical historical education, ongoing or recurring education is likely necessary. These results extend the virtual reality literature to unstudied concepts (political solidarity, privity) and critical historical education literature to a new form of media (virtual reality). We discuss the findings in relation to literature on critical historical education and virtual reality as well as outline future directions.

In this article, we examine how the logic of genocide prevention aligns with a settler colonial logic of elimination. We examine how the exclusion of cultural techniques of destruction from consideration contributes to the logic of elimination, and we suggest this is, in part, a structural problem built into the logic of genocide prevention. Along these lines, we interrogate linear and molar approaches to genocide prevention and propose, in addition to existing macro-level strategies, a molecular, everyday ethos of genocide prevention that is attuned to genocidal intimacies and seeks to foster anti-genocide habits and practices. In so doing, we argue that such an approach provides more hope for prevention in a settler colonial context. We illustrate this argument with reference to the Embodying Empathy virtual reality Indian Residential School, a Survivor-created storyworld that immerses visitors in the everyday lives of individuals undergoing acts of cultural destruction.