In recent decades, pressure has grown for bioarchaeologists to recognize the roles archaeology has played, and may continue to play, in leveraging power inequalities against marginalized people. Conversely, where applied thoughtfully and ethically—with the engagement and consent of stakeholder communities—bioarchaeology has great potential as a tool of reparative justice. (Recognizing the broad debate over the inherent problems of “stakeholder” terminology, particularly in reference to its colonialist roots (cf. Reed et al., Sustainability Science 19, 1481–1490, 2024), we nonetheless use it here as being the most comprehensive of affected, interested, and descendant groups in our non-Indigenous case contexts). Through reconstruction of life histories, new narratives may be produced. These may address past stigmatization and discursive violence or offer representation to forgotten people whose legacy was obscured by structural violence. Most essentially, we propose that bioarchaeology has the potential to symbolically re-humanize individuals or populations in death who were subject to narrative obscurity or dehumanization in life. In this chapter, we present two examples of injustice in historical communities: one, a case study considering the intertwining of landscape embodiment, poverty, and stigma in the English Fens over nearly 2000 years; and another, examining marginalization of mothers and infants in the Irish laundries of the twentieth century. We further discuss past, present, and future research with potential to address injuries caused by structural and discursive violence in these areas.