This book supports the formal education of all Indigenous children who live in different circumstances in different countries, taking 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.

This volume explores conceptualizations of indigeneity and the ways that indigenous philosophies can and should inform educational policy and practice. Beginning with questions and philosophies of indigeneity itself, the volume then covers the indigenous philosophies and practices of a range of communities—including Sami, Maori, Walpiri, Navajo and Kokama peoples. Chapter authors examine how these different ideals can inform and create meaningful educational experiences for communities that reflect indigenous ways of life. By applying them in informing a philosophy of education that is particular and relevant to a given indigenous community, this study aims to help policy makers and educational practitioners create meaningful educational experiences.

Indigenous Education and the Metaphysics of Presence: A worlded philosophy explores a notion of education called ‘worldedness’ that sits at the core of indigenous philosophy. This is the idea that any one thing is constituted by all others and is, therefore, educational to the extent that it is formational. A suggested opposite of this indigenous philosophy is the metaphysics of presence, which describes the tendency in dominant Western philosophy to privilege presence over absence. This book compares these competing philosophies and argues that, even though the metaphysics of presence and the formational notion of education are at odds with each other, they also constitute each other from an indigenous worlded philosophical viewpoint. Drawing on both Maori and Western philosophies, this book demonstrates how the metaphysics of presence is both related and opposed to the indigenous notion of worldedness. Mika explains that presence seeks to fragment things in the world, underpins how indigenous peoples can represent things, and prevents indigenous students, critics, and scholars from reflecting on philosophical colonisation. However, the metaphysics of presence, from an indigenous perspective, is constituted by all other things in the world, and Mika argues that the indigenous student and critic can re-emphasise worldedness and destabilise presence through creative responses, humour, and speculative thinking. This book concludes by positioning well-being within education, because education comprises acts of worldedness and presence. This book will be of key interest to indigenous as well as non-indigenous academics, researchers and postgraduate students in the fields of philosophy of education, indigenous and Western philosophy, political strategy and post-colonial studies. It will also be relevant for those who are interested in philosophies of language, ontology, metaphysics and knowledge.

A guide to integrating indigenous thinking into modern life for a more interconnected and spiritual relationship with our fellow beings, Mother Earth, and the natural ways of the universe. There is a natural law—a spiritual intelligence that we are all born with that lies within our hearts. Lakota spiritual leader Doug Good Feather shares the authentic knowledge that has been handed down through the Lakota generations to help you make and recognize this divine connection, centered around the Seven Sacred Directions in the Hoop of Life: Wiyóhinyanpata—East: New Beginnings Itókagata—South: The Breath of Life Wiyóhpeyata—West: The Healing Powers Wazíyata—North: Earth Medicine Wankátakáb—Above: The Great Mystery Khúta—Below: The Source of Life Hóchoka—Center: The Center of Life Once you begin to understand and recognize these strands, you can integrate them into modern life through the Threefold Path: The Way of the Seven Generations—Conscious living The Way of the Buffalo—Mindful consumption The Way of the Community—Collective impact

Interviews with Chomsky accompanied by commentaries by indigenous organizers on globalization and resistance in the Americas

This book re-conceptualizes the field of international and comparative education by utilizing indigenous knowledge as a central component for altering the dominant, eurocentric social science research paradigm. Examples from indigenous sources of knowledge are juxtaposed to the dominant discourses on education and modern development in subaltern societies in order to provide scholars with alternative ways of viewing education and development and to shape how subaltern peoples are understood and represented in academic research. Bibliography. Index.

Indigenous students learn and retain more when teachers value the language and culture of the students’ community and incorporate them into the curriculum. This is a principle enshrined in the UN Declaration on the Rights of Indigenous Peoples (2007) and borne out both by the successes of Indigenous-language immersion schools and by the failures of past assimilationist practices and the recent English-only policies of the No Child Left Behind Act in the United States. Teaching Indigenous Students puts culturally based education squarely into practice. 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. The authors address the specifics of teaching the full range of subjects—from learning literacy using culturally meaningful texts to inquiry-based science curricula, and from math instruction that incorporates real-world experience to social studies that blend oral history and local culture with national and world history. Teaching Indigenous Students also emphasizes the importance of art, music, and physical education, both traditional and modern, in producing well-rounded human beings and helping students establish their identity as twenty-first-century Indigenous peoples. Surveying the work of Indigenous-language immersion schools around the world, this volume also holds out hope for the revitalization of Indigenous languages and traditional cultural values.