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Drawing on evidence from indigenous language immersion programs in the United States, this article makes the case that these immersion programs are vital to healing the negative effects of colonialism and assimilationist schooling that have disrupted many indigenous homes and communities. It describes how these programs are furthering efforts to decolonize indigenous education and helping further United Nations policies supporting the rights of indigenous peoples. The fit between place-, community-, and culture-based education and immersion language programs is described with examples from Apache, Ojibwe, Diné (Navajo), Hawaiian, and Blackfeet language programs, illustrating how traditional indigenous values are infused into language programs to help build strong positive identities in indigenous students and their communities.

Based on research into Indigenous people and sport, this article discusses the opportunities and challenges for a non-Indigenous researcher to study Indigenous issues. The author shares personal experiences from research into Sámi sport (Sámi are the Indigenous people of the North Calotte) and compares these with the literature relating to post-colonial methodologies. It concludes with some overarching elements to take into consideration when researching Indigenous peoples: reflection including critical self-reflection (as in any qualitative research); reciprocity, including respect, dialogue and that the research must benefit the Indigenous people under study and in general; and awareness about the heterogeneity within Indigenous groups and consciousness about the interface between researcher and Indigenous peoples. Given the heterogeneity, the interfaces vary.

Increasing Indigenous health care professional presence in health care aims to reduce health inequities of Indigenous Peoples in Canada. Nurses are the largest health professional group and nurse graduates the main source of recruitment. The quality of graduate transition to practice is evident in the literature; however, little is reported about Indigenous new graduates. We describe using Indigenous methodology and two-eyed seeing (Indigenous and Western perspectives) in exploring Indigenous transition experiences. Talking circles provided a safe environment for nurses, nurse educators and students, health managers, and policy makers to discuss Indigenous new graduate case scenarios. The methodology was critical in identifying challenges faced, recommendations for change, and a new collective commitment for cultural safety education, and ethical and respectful relationships within education, practice, and policy.

AbstractIn Canada, the terms Indigeneity and urbanity have been configured by colonialism and are often understood as antithetical. Given the baggage these terms carry, conceptualizing Indigenous urbanism in a manner that does not replicate the same problems these categories suggest is an important intellectual task for both urban and Indigenous studies. In this essay, I propose that Indigenous urbanism might be best understood as an analytic that highlights a dialectical relationship between Indigeneity and urbanism, marking both concepts as constantly in flux and open to contestation. Indigenous urbanism marks urban space as potentially both liberatory and oppressive, and as the basis for a liberatory research agenda.

Powerful parallels: deep ecology and the writings of Vine Deloria Jr. -- Environmental injustice, land, and American Indian religious freedom -- Environmental injustices and state-corporate crime on Navajo and Hopi lands -- Environmental racism: contaminated water in indigenous and minority communities -- Two cases of navigating legal complexity: environmental justice in Barrow and Tar Creek -- The water-energy nexus and environmental justice: the missing link between water rights and energy production on tribal lands -- Not in our lands: a Canadian comparative case study of indigenous resistance strategies to natural resource development in British Columbia and the Arctic -- Urban Native American women as environmental justice leaders.

The transnational perspectives offered in Indigenous Research Methodologies by Bagele Chilisa make this book not only a valuable resource for university- and community-based research and engagement, but also one with practical and wide-reaching appeal for scholars, community researchers, and graduate students. Bagele Chilisa, a Botswanabased scholar, undertakes an extensive examination of Indigenous methodologies that draws on theories and practices from a variety of cultural and academic contexts. Her examples range across African proverbs and songs, Indigenous story-telling and mixed research methods including Indigenized Euro-Western approaches.

Indigenous Peoples are struggling for water justice across the globe. These struggles stem from centuries-long, ongoing colonial legacies and hold profound significance for Indigenous Peoples' socioeconomic development, cultural identity, and political autonomy and external relations within nation-states. Ultimately, Indigenous Peoples' right to self- determination is implicated. Growing out of a symposium hosted by the University of Colorado Law School and the Native American Rights Fund in June 2016, this Article expounds the concept of "indigenous water justice" and advocates for its realization in three major trans- boundary river basins: the Colorado (U.S./Mexico), Columbia (Canada/U.S.), and Murray-Darling (Australia). The Article begins with a novel conceptualization of indigenous water justice rooted in the historic United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP)—specifically, UNDRIP's foundational principle of self-determination. In turn, the Article offers overviews of the basins and narrative accounts of enduring water-justice struggles experienced by Indigenous Peoples therein. Finally, the Article synthesizes commonalities evident from the indigenous water-justice struggles by introducing and deconstructing the concept of "water colonialism." Against this backdrop, the Article revisits UNDRIP to articulate principles and prescriptions aimed at prospectively realizing indigenous water justice in the basins and around the world.

La declaración de autonomía del movimiento y pueblos indígenas es parte de su identidad, se mantiene en tanto valor central que inscriben como condición y aporte a la democracia en Colombia. La autonomía es un derecho de los indígenas, pero no solo de ellos, sino del grueso de los sectores sociales. Defenderla y conquistarla será avanzar en una sociedad más democrática.

In her poem "from turtle island to aotearoa," Anishinaabeg writer Kateri Akiwenzie-Damm writes about travelling to the other side of the world and finding ways to connect. For my part, I have taken the 'reverse' journey many times from Aotearoa to Turtle Island, and the poem has both nudged and nurtured my thinking about the promises and limits of Indigenous-Indigenous connections. In Indigenous Studies, we have made really important claims about the need to research our own people, and the limits of work conducted by outsiders. In this article, I reflect on the conundrum of being an Indigenous outsider in much of my current research project in which I, as a Māori scholar, engage the works of Māori writers alongside Indigenous writings from Australia, Fiji and Hawai'i. How does working in Indigenous Studies as a discipline shape my approach to researching others? Does being an Indigenous researcher give me a backstage pass?

Policing in Indigenous communities is an issue that demands attention to a range of broad political, socio-economic, cultural and historical contexts, as well as the more mundane matters of police operational concern. Given the complexity of the topic, this chapter will be selective and, from necessity, concentrate relatively briefly on a few key themes. They include the following: · The background to the contemporary relationship between police and Indigenous people. · A discussion of some of the key drivers for reform including the Royal Commission into Aboriginal Deaths in Custody (RCADIC), and more recently Aboriginal Justice Advisory Councils (AJACs) and the development of Aboriginal Justice Agreements. · A discussion of some of the key policing approaches specific to Indigenous communities such as Aboriginal liaison officers and Aboriginal community police. · A discussion of some of the key interface issues between police and community including the development of Indigenous community justice mechanisms.