Pathways for Remembering and Recognizing Indigenous Thought in Education is an exploration into some of the shared cross-cultural themes that inform and shape Indigenous thought and Indigenous educational philosophy.

Pathways for Remembering and Recognizing Indigenous Thought in Education is an exploration into some of the shared cross-cultural themes that inform and shape Indigenous thought and Indigenous educational philosophy.

For Indigenous students and teachers alike, formal teaching and learning occurs in contested places. In Indigenous Education, leading scholars in contemporary Indigenous education from North America, New Zealand, and Hawaii disentangle aspects of colonialism from education to advance alternative philosophies of instruction. From multiple disciplines, contributors explore Indigenous education from theoretical and applied perspectives and invite readers to embrace new, informed ways of schooling. Part of a growing body of research, this is an exciting, powerful volume for Indigenous and non-Indigenous teachers, researchers, policy makers, and scholars, and a must-read for anyone who wants to understand the contested spaces of contemporary education. Contributors: Jill Bevan-Brown, Frank Deer, Wiremu Doherty, Dwayne Donald, Ngarewa Hawera, Margie Hohepa, Robert Jahnke, Patricia Maringi G. Johnston, Spencer Lilley, Daniel Lipe, Margaret J. Maaka, Angela Nardozi, Katrina-Ann R. Kapāʻanaokalāokeola Nākoa Oliveira, Wally Penetito, Michelle Pidgeon, Leonie Pihama, Jean-Paul Restoule, Mari Ropata-Te Hei, Sandra Styres, Huia Tomlins-Jahnke, Sam L. No‘eau Warner, K. Laiana Wong, Dawn Zinga

This ground-breaking text explores the intersection between dominant modes of critical educational theory and the socio-political landscape of American Indian education. Grande asserts that, with few exceptions, the matters of Indigenous people and Indian education have been either largely ignored or indiscriminately absorbed within critical theories of education. Furthermore, American Indian scholars and educators have largely resisted engagement with critical educational theory, tending to concentrate instead on the production of historical monographs, ethnographic studies, tribally-centered curricula, and site-based research. Such a focus stems from the fact that most American Indian scholars feel compelled to address the socio-economic urgencies of their own communities, against which engagement in abstract theory appears to be a luxury of the academic elite. 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.

. Renewal of Life by Transmission. The most notable distinction between living and inanimate things is that the former maintain themselves by renewal. A stone when struck resists. If its resistance is greater than the force of the blow struck, it remains outwardly unchanged. Otherwise, it is shattered into smaller bits. Never does the stone attempt to react in such a way that it may maintain itself against the blow, much less so as to render the blow a contributing factor to its own continued action. While the living thing may easily be crushed by superior force, it none the less tries to turn the energies which act upon it into means of its own further existence. If it cannot do so, it does not just split into smaller pieces (at least in the higher forms of life), but loses its identity as a living thing. As long as it endures, it struggles to use surrounding energies in its own behalf. It uses light, air, moisture, and the material of soil. To say that it uses them is to say that it turns them into means of its own conservation. As long as it is growing, the energy it expends in thus turning the environment to account is more than compensated for by the return it gets: it grows. Understanding the word "control" in this sense, it may be said that a living being is one that subjugates and controls for its own continued activity the energies that would otherwise use it up. Life is a self-renewing process through action upon the environment.

This book explores the role of the social and natural sciences in supporting the development of indigenous knowledge systems. It looks at how indigenous knowledge systems can impact on the transformation of knowledge generating institutions such as scientific and higher education institutions on the one hand, and the policy domain on the other.