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Issues of indigeneity, along with mestizaje—racial and cultural mixtures of African, indigenous, and Spanish ancestries and cultures that came as a result of the European colonization of the Americas—are core aspects of Chicana and Chicano and Latina and Latino identities, histories, and cultures. For Chicanas and Chicanos, understandings of indigeneity have shifted significantly since the early 1960s. During that time, tropes of cultural nationalism argued that all Mexican-origin people were descendants of the Aztecs, and that Aztlán—what many believed to be the conquered homelands of their Aztec ancestors encompassing the Four Corners region of the United States (Utah, New Mexico, Colorado, Arizona)—should be reclaimed. Today, a more nuanced understanding of Latinx/Chicanx indigeneity considers, for example, the complex politics of indigenous subjects migrating to settler colonial nation-states such as the United States, and the resulting negotiations of language and identity in this transnational space. Scholars of decolonial studies have added to this nuance by analyzing systems of heteropatriarchy (and the resulting gender binaries and practices of toxic masculinity) imposed through colonization and reinforced by such institutions as the Catholic Church. The editors seek to assemble and summarize key sources that speak to how indigeneity works within the transnational and transborder archives of colonization. This includes the differentiated ways that nation-states in the Americas have engaged with their indigenous pasts (including the sociopolitical and legal definitions of and practices toward indigenous communities and nations within the nation-state), as well as indigenous-led revitalization and sovereignty movements that envision decolonial futures. The goals of this bibliographic overview are to provide scholars interested in indigeneity in the Latinx context with key sources specific to Latinx communities and histories, while also considering important works that are grounded in Latin American, US, and Canadian indigenous contexts and histories. This bibliography thus invites scholars to explore the legal, political, social, and historical differences and similarities of indigeneity across hemispheric geographies. By juxtaposing the radical feminism of Gloria Anzaldúa (writing from the US-Mexico borderlands) with the decolonial visions of Michi Saagiig Nishnaabeg scholar Leanne Simpson (writing from her Canadian First Nation) the disjunctures and commonalities of indigeneity and decolonial thought are highlighted. The bibliography also include some key texts on indigeneity in Mexico, Guatemala, Honduras, Peru, and Bolivia that discuss places where the majority populations are mestiza/o and indigenous, and yet most indigenous communities, many whose first language is not Spanish, live in varying degrees of dispossession, poverty, and racial marginalization. The bibliography also invites scholars to consider Afro-Indigenous identities and community struggles in hemispheric frames.

The article deals with the representation of the Sámi in the new national curriculum for primary and lower secondary education in Norway. More precisely, it focuses on a specific formulation in the fourth core element of the curriculum for religious education, in which an awareness of Sámi perspectives is presented as part of the diversity competence which pupils are supposed to acquire. Based on a critical analysis of governmental documents dealing with education it is argued that the term 'diversity' as it is used in the fourth core element addresses Sámi perspectives in a way that may induce readers to think of the Sámi as one of an increasing number of minorities in an originally Norwegian society. This implication, even if unintended, is highly problematic. It can be interpreted as a violation of both ILO 169, Article 31 and CRC, Article 29 (1), especially since the Sámi are a people indigenous to Norway.

This article re-examines complexities of Indigeneity in relation to whiteness, focusing on how residents of northwestern Adelaide manipulated the Indigenous-white boundary. Existing racial categories were displaced on both sides, while retaining the boundary. The concept "Indigeneity" was expanded or narrowed in accordance with the context while the range of whiteness fluctuated, thereby becoming entangled with the fluidity of Indigeneity. Displacement or reorganisation of the boundary was enabled by intergenerational face-to-face relationships among residents who experienced social exclusion. Thus, Indigeneity could be derived from a cohesion not premised on an essentialised identity and could overcome the conventional dualism: "Indigeneity" - "whiteness."

This article identifies a theoretical nexus between indigeneity and liberal democracy in three post‐colonial contexts. Like democracy, the politics of indigeneity asks questions and makes assumptions about where power ought to lie and how it ought to be shared in relation to political inclusion and national sovereignty. The interaction of indigeneity with democracy highlights the limitations of liberal theory as well as the opportunities it provides to meet indigenous claims and conceptions of justice. Exploring the ideological tensions and commonalities between democracy and indigeneity allows a contrast, in comparative context, of the proposition that in Fiji, for example, democracy is "a foreign flower" unsuited to the local environment with the argument that liberal representative democracy can, in fact, mediate power in favour of an inclusive national polity.

This paper contributes to the debate on racialized and deracialized representations of the category of indigeneity in Mexican cinematography during the Golden Age (1935–1959) as a response to the post‑revolutionary nation‑building project. Based on the analysis of representative movies of that period, I argue that the cinematography reflected indigenista public policies, aimed at homogenizing the society by incorporating indigenous people to the society as Mexicans. Insofar as the state narrative displaced the notion of indigeneity towards the "past" – as a foundation of the national cultural heritage – movie industry romanticized and exoticized the indigenous, but at the same time, it portrayed indigenous characters as submissive and even obsolete, thus perpetrating the colonial archetype of oppression. Images situated in the present, however, rejected any ethnic differentiation, and instead replaced it with a class‑based model of social interactions, but in reality the "raceless" ideal of national identity would continue to ascribe indigeneity to lower social strata.

This article uses the Bolivian city of El Alto as a lens through which to evaluate the place of urban indigeneity and the popular economy within Latin American modernity. Whilst some express worries over the erosion of indigenous ways of life and others see urban indigenous practices as defying capitalist modernity, I argue that these emergent forms of indigeneity need to be understood as part of the complex, particular historical articulation of modernity in Latin America. Here, colonialism and uneven capitalist development have imbued modernity with a baroque character, containing multiple temporalities and contradictory societal forms, including that of urban indigeneity.