In Forward without Fear Derek Taira reveals that many Native Hawaiians in the first forty years of the territorial period neither subscribed nor succumbed to public schools' aggressive efforts to assimilate and Americanize them but instead engaged with American education to envision and support an alternate future, one in which they could exclude themselves from settler society to maintain their cultural distinctiveness and protect their Indigenous identity.

"Kinship Worldview: Indigenous Authors Going Deeper with Holistic Education is a collection of essays and poems offering testimony to the holism of original traditional indigenous ways of knowing, teaching and learning. Each chapter describes an Indigenous orientation to holistic education that explores deeply into the sacred interconnectedness of all life on Mother Earth. This collection from internationally recognized indigenous scholars and leaders reflects a 'coherent worldview encompassing the processes of the world and how we humans find meaning in those processes' "

"All education and educational scholarship occurs on Indigenous Lands. Despite this reality, U.S. social studies education and scholarship has reinforced settler colonialism through curricula, teacher education, professional development, policy research, and more. To confront settler colonial social studies and transform the field, educators and scholars must engage relational approaches, prioritize community and student expertise, and commit to action that recognizes Indigenous Ways of Knowing."

This one-of-a-kind, "how-to" guide is designed to help Indigenous Students and Students of Color (ISOC) thrive in postsecondary education. It spotlights the personal and cultural capital ISOCs bring with them on their postsecondary educational journey. This book helps students identify, strengthen, and use these assets so that success in higher education is not only possible but inevitable. Written by faculty and administrators of color, from a wide range of backgrounds and experiences, this guide contains insider advice and strategies to help ISOCs successfully navigate the challenges they might face wherever their postsecondary journey takes them.

This book brings attention to the understudied and often overlooked question of how curricula and classroom practices might inadvertently reproduce exclusionary discourses and narratives that omit or negate particular cultures, histories, and wisdom traditions. With a focus on representations and classroom practices related especially to ancient and Indigenous wisdom traditions and cultures, it includes unique contributions from scholars studying these questions in various contexts.

In this book, Mneesha Gellman examines how Indigenous high school students resist assimilation and assert their identities through access to Indigenous language classes in public schools. Drawing on ethnographic accounts, qualitative interviews, focus groups, and surveys, Gellman's fieldwork examines and compares the experiences of students in Yurok language courses in Northern California and Zapotec courses in Oaxaca, Mexico.

Based upon research in rural central Florida, The Latinization of Indigenous Students examines how schools perceive and process demographic information, including how those perceptions may erase Indigeneity and impact resource access. Based on multiyear fieldwork, Campbell-Montalvo argues that languages and racial identities of Indigenous Latinx students and families may be re-formed by schools, erasing Indigeneity.

This book presents the Transformational Indigenous Praxis Model (TIPM), an innovative framework for promoting critical consciousness toward decolonization efforts among educators. The TIPM challenges readers to examine how even the most well-intentioned educators are complicit in reproducing ethnic stereotypes, racist actions, deficit-based ideology, and recolonization. Drawing from decades of collaboration with teachers and school leaders serving Indigenous children and communities, this volume will help educators better support the development of their students' critical thinking skills.

This book makes a strong case for the inclusion of Indigenous Elders' cultural knowledge in the delivery of inclusive education for learners who are members of minority communities. It is relevant to curriculum developers, teachers, policy makers and institutions that engage in the education of Black, Indigenous, Latinx and other minority students.

In this compelling book, Navajo scholar Amanda Tachine takes a personal look at 10 Navajo teenagers, following their experiences during their last year in high school and into their first year in college. It is common to think of this life transition as a time for creating new connections to a campus community, but what if there are systemic mechanisms lurking in that community that hurt Native students' chances of earning a degree? Tachine describes these mechanisms as systemic monsters and shows how campus environments can be sites of harm for Indigenous students due to factors that she terms monsters' sense of belonging, namely assimilating, diminishing, harming the worldviews of those not rooted in White supremacy, heteropatriarchy, capitalism, racism, and Indigenous erasure.

This book explores diverse relationships at play in integrating Indigenous knowledges and Western Science in curricula. The readers will unravel ways in which history, policy, and relationships with local Indigenous communities play a role in developing and implementing 'cross-cultural' science curricula in schools.

The Cognitive Behavioral Intervention for Trauma in Schools (CBITS) program is designed to help students exposed to traumatic events who are suffering from emotional or behavioral problems. This tool is an adaptation of the CBITS program for American Indian youth, weaving in culturally appropriate and meaningful concepts about resilience and healing while maintaining CBITS' core cognitive-behavioral skill-building techniques.

This book offers rich sociological analysis of the ways in which educational institutions influence indigenous identity formation in Chile. In doing so, Webb explores the mechanisms of new racism in schooling and demonstrates how continued forms of exclusion impact minority groups.

This book supports the formal education of all Indigenous children who live in different circumstances in different countries. It takes Indigenous philosophy as its starting point, while recognising that in many colonial and post-colonial circumstances, Indigenous knowledge, culture and language may not be valued. For this reason, Indigenous and non-Indigenous theorists and authors are included to demonstrate the recognised links between Indigenous and non-Indigenous understandings and practices of culture, knowledge and learning and therefore common approaches to formal education.

This open access book engages with the response-ability of science education to Indigenous ways-of-living-with-Nature. Higgins deconstructs the ways in which the structures of science education--its concepts, categories, policies, and practices--contribute to the exclusion (or problematic inclusion) of Indigenous science while also shaping its ability respond. Herein, he undertakes an unsettling homework to address the ways in which settler colonial logics linger and lurk within sedimented and stratified knowledge-practices, turning the gaze back onto science education.

As modern European empires expanded, written language was critical to articulations of imperial authority and justifications of conquest. For imperial administrators and thinkers, the non-literacy of "native" societies demonstrated their primitiveness and inability to change. Yet as the contributors to Indigenous Textual Cultures make clear through cases from the Pacific Islands, Australasia, North America, and Africa, indigenous communities were highly adaptive and created novel, dynamic literary practices that preserved indigenous knowledge traditions. The contributors illustrate how modern literacy operated alongside orality rather than replacing it.

The last "Indian War" was fought against Native American children in the dormitories and classrooms of government boarding schools. Only by removing Indian children from their homes for extended periods of time, policymakers reasoned, could white "civilization" take root while childhood memories of "savagism" gradually faded to the point of extinction. In the words of one official: "Kill the Indian and save the man." This fully revised edition of Education for Extinction offers the only comprehensive account of this dispiriting effort, and incorporates the last twenty-five years of scholarship.

Indigenous Counseling is based in universal principals/truths that promote a way to think about how to live in the world and with one another that extends beyond the scope of Western European thought. Individual health and wellness is intricately interwoven into the relationships that we establish on multiple levels in our lives, those that we establish with ourselves, with others, and with the external environments with which we live.