 Increasingly, theorists and philosophers apply the language and theories of reconciliation, which were originally developed to deal with transitional contexts, to stable, non-transitional democracies. Discussions of how white settler states such as the United States, Canada, and Australia deal with their own historical legacies of injustice are now often posed as debates about reconciliation (Thompson 2002, Brooks 2004, Barkan and Karn 2006, Kymlicka and Bashir 2010, Coulthard 2014, Jung 2018). The value of reconciliation is also sometimes appealed to within discussions of criminal law, especially among those who are interested in investigating alternative sentencing procedures and sanctions. “Restorative justice” advocates conceptualize crime as a problem in the relationship among the offender, the victim, and the local community, and look to measures such as restitution payments and face-to-face dialogue in order to restore that relationship (Braithwaite 2000, van Ness and Strong 2002). Whether civil law, too, is amenable to interpretations that emphasize broken and repaired relationships is an open question (Radzik 2014). Meierhenrich (2008) notes connections between the value of reconciliation and practices in civil law traditions of “conciliation,” where the emphasis is on the accommodation of competing claims