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An imaginative retelling of London’s history, framed through the experiences of Indigenous travelers who came to the city over the course of more than five centuries London is famed both as the ancient center of a former empire and as a modern metropolis of bewildering complexity and diversity. In Indigenous London, historian Coll Thrush offers an imaginative vision of the city's past crafted from an almost entirely new perspective: that of Indigenous children, women, and men who traveled there, willingly or otherwise, from territories that became Canada, New Zealand, Australia, and the United States, beginning in the sixteenth century. They included captives and diplomats, missionaries and shamans, poets and performers. Some, like the Powhatan noblewoman Pocahontas, are familiar; others, like an Odawa boy held as a prisoner of war, have almost been lost to history. In drawing together their stories and their diverse experiences with a changing urban culture, Thrush also illustrates how London learned to be a global, imperial city and how Indigenous people were central to that process.

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Indigenous and decolonizing perspectives on education have long persisted alongside colonial models of education, yet too often have been subsumed within the fields of multiculturalism, critical race theory, and progressive education. Timely and compelling, Indigenous and Decolonizing Studies in Education features research, theory, and dynamic foundational readings for educators and educational researchers who are looking for possibilities beyond the limits of liberal democratic schooling. Featuring original chapters by authors at the forefront of theorizing, practice, research, and activism, this volume helps define and imagine the exciting interstices between Indigenous and decolonizing studies and education. Each chapter forwards Indigenous principles - such as Land as literacy and water as life - that are grounded in place-specific efforts of creating Indigenous universities and schools, community organizing and social movements, trans and Two Spirit practices, refusals of state policies, and land-based and water-based pedagogies.

Indigenous oral narratives are an important source for, and component of, Coast Salish knowledge systems. Stories are not only to be recounted and passed down; they are also intended as tools for teaching.Jo-ann Archibald worked closely with elders and storytellers, who shared both traditional and personal life- experience stories, in order to develop ways of bringing storytelling into educational contexts. Indigenous Storywork is the result of this research and it demonstrates how stories have the power to educate and heal the heart, mind, body, and spirit. It builds on the seven principles of respect, responsibility, reciprocity, reverence, holism, interrelatedness, and synergy that form a framework for understanding the characteristics of stories, appreciating the process of storytelling, establishing a receptive learning context, and engaging in holistic meaning-making.

When the UN adopted the Declaration on the Rights of Indigenous Peoples in 2007, it brought the negative effect of globalization on the lives of Indigenous peoples to the centre of public debate. The contributors to this innovative collection extend the discussion by asking, what can Indigenous peoples’ experiences with and thoughts on globalization tell us about the relationship between globalization and autonomy and the meaning of the concepts themselves?Indigenous Peoples and Autonomy brings together scholars from multiple disciplines and backgrounds who seek answers to this question in grounded case studies. Whether its focus is sea rights among Torres Strait Islanders, James Bay Cree co-governance, the transformation of East Cree spirituality, or the co-optation of linguistics by Mayan activists, each chapter opens a window to view how Indigenous people are engaging with and challenging globalization and Western views of autonomy.Indigenous Peoples and Autonomy will play a critical in role in public debate as non-state actors take a more prominent role on the global stage. This book will be of interest not only to scholars in globalization and indigenous studies but to anyone who wants a deeper understanding of postcolonial resistance movements.

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This book provides a broad perspective on the intersection of indigenous peoples and the law, particularly within environmental law and international environmental law, emphasizing themes that are increasingly prominent on the agenda of the international community. In the anthology, twenty-four articles are collected that address significant conflicts with an interdisciplinary vantage point, where the interests of indigenous peoples and environmental law are closely intertwined. It analyses biodiversity, traditional knowledge, the responsibility of multinational corporations, and restitution. In addition, sixteen of the selections provide a comparative perspective on the conflicts and issues involving indigenous peoples arising in specific countries. From the fragile environment of the Arctic, to sacred sites and water in the United States, the diversity of indigenous peoples is explored within the context of governance, natural resources and conflict resolution. From native Hawaiians to the Sami of Scandinavia, selected themes parallel and contrast with indigenous peoples in Bolivia and the Philippines, and from Guatemala to Russia. At the same time, the relationship of indigenous peoples to nature and the struggle for identity are common themes in virtually all of the selections. Case studies, drawing on anthropology and history, in addition to law, combined with several more conceptual contributions, provide a mosaic that places indigenous peoples in both a comparative and international context. In addition, Watters includes several articles that explore trends in convergence and globalization, which have especially important ramifications for indigenous peoples.

Indigenous Poetics in Canada broadens the way in which Indigenous poetry is examined, studied, and discussed in Canada. Breaking from the parameters of traditional English literature studies, this volume embraces a wider sense of poetics, including Indigenous oralities, languages, and understandings of place.Featuring work by academics and poets, the book examines four elements of Indigenous poetics. First, it explores the poetics of memory: collective memory, the persistence of Indigenous poetic consciousness, and the relationships that enable the Indigenous storytelling process. The book then explores the poetics of performance: Indigenous poetics exist both in written form and in relation to an audience. Third, in an examination of the poetics of place and space, the book considers contemporary Indigenous poetry and classical Indigenous narratives. Finally, in a section on the poetics of medicine, contributors articulate the healing and restorative power of Indigenous poetry and narratives.

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This groundbreaking volume explores the capacity of Indigenous psychologies to counter the effects of longstanding colonization on traditional cultures and habitats. It chronicles the editor’s extensive research in the Lacandon Rainforest in southern Mexico, illustrating respectful methodologies and authentic friendship―a decolonized approach by a committed scholar―and the concerted efforts of community members to preserve their history and heritage. Descriptions of collaborations among children, parents, students, and elders demonstrate the continued passing on of indigenous knowledge, culture, art, and spirituality. This richly layered narrative models cultural resilience and resistance in their transformative power to replace environmental and cultural degradation with co-existence and partnership.Included in the coverage:· Indigenous psychologies: a contestation for epistemic justice. · The ecological context and the methods of inquiry and praxes.· Environmental impact assessment of deforestation in three communities of the Lacandon Rainforest.· Public policy development for community and ecological wellbeing. · Oral history, legends, myths, poetry, and images.   With stirring examples to inspire future practices and policies, Indigenous Psychologies in an Era of Decolonization will take its place as a bedrock text for indigenous psychology and community psychology researchers. It speaks needed truths as the world comes to grips with pressing issues of environmental preservation, restorative justice for marginalized peoples, and the waging of peace over conflict.

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In the United States of America today, debates among, between, and within Indian nations continue to focus on how to determine and define the boundaries of Indian ethnic identity and tribal citizenship. From the 1880s and into the 1930s, many Native people participated in similar debates as they confronted white cultural expectations regarding what it meant to be an Indian in modern American society. Using close readings of texts, images, and public performances, this book examines the literary output of four influential American Indian intellectuals who challenged long-held conceptions of Indian identity at the turn of the twentieth century. Kiara M. Vigil traces how the narrative discourses created by these figures spurred wider discussions about citizenship, race, and modernity in the United States and elsewhere. By setting them in dialogue with white American culture, Vigil demonstrates how these figures deployed aspects of Native American cultural practice to authenticate their status both as indigenous peoples and as citizens of the United States.

Most books dealing with North American Indigenous peoples are exhaustive in coverage. They provide in-depth discussion of various culture areas which, while valuable, sometimes means that the big picture context is lost. This book offers a corrective to that trend by providing a concise, thematic overview of the key issues facing Indigenous peoples in North America, from prehistory to the present. It integrates a culture area analysis within a thematic approach, covering archaeology, traditional lifeways, the colonial era, and contemporary Indigenous culture. Muckle also explores the history of the relationship between Indigenous peoples and anthropologists with rigor and honesty. The result is a remarkably comprehensive book that provides a strong grounding for understanding Indigenous cultures in North America.

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Featuring in-depth examinations of concepts of knowing, learning, and education from a range of cultures worldwide, this book offers a rich theory of indigenous concepts of education, their relation to Western concepts, and their potential for creating education that articulates the aspirations of communities and fosters humanity for all learners.

For Indigenous Minds Only features Indigenous scholars, writers, and activists who have collaborated for the creation of a sequel to For Indigenous Eyes Only (SAR Press, 2005). The title reflects an understanding that decolonizing actions must begin in the mind, and that creative, consistent decolonized thinking shapes and empowers the brain, which in turn provides a major prime for positive change. Included in this book are discussions of global collapse, what to consider in returning to a land-based existence, demilitarization for imperial purposes and re-militarization for Indigenous purposes, survival strategies for tribal prisoners, moving beyond the nation-state model, a land-based educational model, personal decolonization, decolonization strategies for youth in custody, and decolonizing gender roles. As with For Indigenous Eyes Only, the authors do not intend to provide universal solutions for problems stemming from centuries of colonialism. Rather, they hope to facilitate and encourage critical thinking skills while offering recommendations for fostering community discussions and plans for purposeful community action. For Indigenous Minds Only will serve an important need within Indigenous communities for years to come.

From a grandmother’s inter-generational care to the strategic and slow consensus work of elected tribal leaders, Indigenous community builders perform the daily work of culture and communalism. Indigenous Communalism conveys age-old lessons about culture, communalism, and the universal tension between the individual and the collective. It is also a critical ethnography challenging the moral and cultural assumptions of a hyper-individualist, twenty-first century global society.   Told in vibrant detail, the narrative of the book conveys the importance of communalism as a value system present in all human groups and one at the center of Indigenous survival. Carolyn Smith-Morris draws on her work among the Akimel O'odham and the Wiradjuri to show how communal work and culture help these communities form distinctive Indigenous bonds. The results are not only a rich study of Indigenous relational lifeways, but a serious inquiry to the continuing acculturative atmosphere that Indigenous communities struggle to resist. Recognizing both positive and negative sides to the issue, she asks whether there is a global Indigenous communalism. And if so, what lessons does it teach about healthy communities, the universal human need for belonging, and the potential for the collective to do good?  

Research on Indigenous issues rarely focuses on life in major metropolitan centers, failing to account for large swaths of contemporary Indigenous realities, including the increased presence of Indigenous people in cities. The contributors to this volume explore the implications of urbanization on the production of distinctive indigenous identities in Canada, the United States, New Zealand, and Australia.