In Decolonizing Museums, Amy Lonetree examines the complexities of these new relationships with an eye toward exploring how museums can grapple with centuries of unresolved trauma as they tell the stories of Native peoples. She investigates how museums can honor an Indigenous worldview and way of knowing, challenge stereotypical representations, and speak the hard truths of colonization within exhibition spaces to address the persistent legacies of historical unresolved grief in Native communities.

During the twentieth century, dozens of protests, large and small, occurred across North America as American Indians asserted their anger and displayed their disappointment regarding traditional museum behaviors. In response, due to public embarrassment and an awakening of sensitivities, museums began to change their methods and, additionally, laws were enacted in support of American Indian requests for change. The result is that American museums have revised their long-held practices due to American Indian protests. Spirited Encounters provides a foundation for understanding museums and looks at their development to present time, examines how museums collect Native materials, and explores protest as a fully American process of addressing grievances.

This book convincingly argues that effective culturally responsive pedagogies require teachers to firstly undertake a critical deconstruction of Self in relation to and with the Other; and secondly, to take into account how power affects the socio-political, cultural and historical contexts in which the education relation takes place. The contributing authors are from a range of diaspora, indigenous, and white mainstream communities, and are united in their desire to challenge the hegemony of Eurocentric education and to create new educational spaces that are more socially and environmentally just. In this venture, the ideal education process is seen to be inherently critical and intercultural, where mainstream and marginalized, colonized and colonizer, indigenous and settler communities work together to decolonize selves, teacher-student relationships, pedagogies, the curriculum and the education system itself.

Native Studies Keywords explores selected concepts in Native studies and the words commonly used to describe them, words whose meanings have been insufficiently examined. This edited volume focuses on the following eight concepts: sovereignty, land, indigeneity, nation, blood, tradition, colonialism, and indigenous knowledge. It is the first book to examine the foundational concepts of Native American studies, offering multiple perspectives and opening a critical new conversation.

This ground-breaking text explores the intersection between dominant modes of critical educational theory and the socio-political landscape of American Indian education. While the author acknowledges the dire need for practical-community based research, she maintains that the global encroachment on Indigenous lands, resources, cultures and communities points to the equally urgent need to develop transcendent theories of decolonization and to build broad-based coalitions.

Indigenous students learn and retain more when teachers value the language and culture of the students' community and incorporate them into the curriculum. The volume, edited and with an introduction by leading American Indian education scholar Jon Reyhner, brings together new and dynamic research from established and emerging voices in the field of American Indian and Indigenous education. All of the contributions show how the quality of education for Indigenous students can be improved through the promotion of culturally and linguistically appropriate schooling. Grounded in place, community, and culture, the approaches set out in this volume reflect the firsthand experiences of teachers and students in interacting not just with texts and one another, but also with the local community and environment.

With Decolonizing Methodologies, Linda Tuhiwai Smith made us rethink the relationship between scholarly research and the legacies of colonialism, and to confront the reality that, for the colonized, such research was often inextricably bound up with memories of exploitation. Offering a visionary new 'decolonizing' approach to research methodology, her book has continued to inspire generations of decolonial and indigenous scholars. This revised and expanded new edition demonstrates the continued importance of Tuhiwai Smith's work to today's struggles, including the growing movement to decolonize education and the university curriculum. It also features contributions from both new and established indigenous scholars on what a decolonizing approach means for both the present and future of academic research.

Decolonizing Research brings together indigenous researchers and activists from Canada, Australia and New Zealand to assert the unique value of Indigenous story work as a focus of research, and to develop methodologies that rectify the colonial attitudes inherent in much past and current scholarship. By bringing together their own Indigenous perspectives, and by treating Indigenous storywork on its own terms, the contributors illuminate valuable new avenues for research, and show how such reworked scholarship can contribute to the movement for Indigenous rights and self-determination.

Indigenous Methodologies is a groundbreaking text. Since its original publication in 2009, it has become the most trusted guide used in the study of Indigenous methodologies and has been adopted in university courses around the world. It provides a conceptual framework for implementing Indigenous methodologies and serves as a useful entry point for those wishing to learn more broadly about Indigenous research.

Traditional Anishinaabe (Ojibwe or Chippewa) knowledge, like the knowledge systems of indigenous peoples around the world, has long been collected and presented by researchers who were not a part of the culture they observed. The result is a colonized version of the knowledge, one that is distorted and trivialized by an ill-suited Eurocentric paradigm of scientific investigation and classification. In Our Knowledge Is Not Primitive, Wendy Makoons Geniusz contrasts the way in which Anishinaabe botanical knowledge is presented in the academic record with how it is preserved in Anishinaabe culture. In doing so she seeks to open a dialogue between the two communities to discuss methods for decolonizing existing texts and to develop innovative approaches for conducting more culturally meaningful research in the future.

I Am Where I Come From presents the autobiographies of thirteen Native American undergraduates and graduates of Dartmouth College, ten of them current and recent students. Twenty years ago, Cornell University Press published First Person, First Peoples: Native American College Graduates Tell Their Life Stories, also about the experiences of Native American students at Dartmouth College. I Am Where I Come From addresses similar themes and experiences, but it is very much a new book for a new generation of college students

The purpose of this book is to move beyond the asterisk in an effort to understand Native students better, challenge the status quo, and provide an informed base for leaders in student and academic affairs and administrators concerned with the success of students on their campuses. The authors of this book share their understanding of Native epistemologies, culture, and social structures, offering student affairs professionals and institutions a richer array of options, resources, and culturally-relevant and inclusive models to better serve this population.

Recently, Native scholars have started to reclaim research through the development of their own research methodologies and paradigms that are based in tribal knowledge systems and values, and that allow inherent Indigenous knowledge and lived experiences to strengthen the research. Reclaiming Indigenous Research in Higher Education highlights the current scholarship emerging from these scholars of higher education. From understanding how Native American students make their way through school, to tracking tribal college and university transfer students, this book allows Native scholars to take center stage, and shines the light squarely on those least represented among us.