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"The past 25 years have brought upheaval to the indigenous people of Mexico due to two opposing forces: modernization and globalization, on the one hand, and indigenous uprisings on the other. Suddenly, the topic of indigenous languages and education was brought into official discussions at the national level. This paper examines the tensions that emerge between the political discourses which emanate from within the indigenous communities and from the national government, and the actual implementation of educational policy models. The political-educational discourse shifted from Spanishization [castellanización], assimilation, and integration to bilingualism, interculturalism, and participation. We demonstrate that this shift was not a smooth transition, but rather an abrupt change that occurred in the early 1990s. Further, despite the shift to new discourses that respected indigenous languages and cultures, institutional factors have not been altered sufficiently to improve the conditions of indigenous education or their well-being in Mexico. Thus, ultimately, the new discourse of bilingualism and interculturalism in education serves to obfuscate the socio-political-economic work that must be done to truly allow the indigenous people to participate in the nation's political life."

"It has long been a matter of concern that Indigenous students, as a group, do less well educationally than their non-Indigenous counterparts. Despite the evidence to support the fact that if students and their cultures are not acknowledged, they tend to be less engaged in schooling than those students whose cultures are presented as the norm. Indigenous studies are apt to be at the margins of the curriculum. In this article, therefore, a case is made for teaching Indigenous studies through a comparison of the author's home state of Western Australia with Montana-one of the few states in the United States to have mandated the teaching of Indian culture and history and to tease out lessons that could be learned because the teaching of Indigenous studies is a matter of social justice; indeed, it is a matter of urgency."

"This paper considers the intersection of Aboriginal traditions surrounding photography and the use of new technologies as both a research tool and a community resource. Over recent decades Australian cultural institutions have radically altered their management of photographic archives in response to changing political and intellectual circumstances - especially Indigenous advocacy. A sense of moral obligation has become the arbiter of new cultural protocols that have moved far beyond legal provisions for protecting intellectual property. Experiments with new digital tools attempt to understand and balance the role of photographs of Aboriginal people within Indigenous and Western knowledge systems. However, cultural protocols rely significantly upon representations of "remote" Aboriginal communities in northern Australia that emphasize difference and reify practices that may in fact be fluid, and overlap with Western values. In the aftermath of colonialism, photographs are important to Aboriginal communities, especially in southern Australia, not merely as an extension of tradition, but also in the context of colonial dispossession and loss. As a form of Indigenous memory the photographic archive may address the exclusions and dislocations of the recent past, recovering missing relatives and stories, and revealing a history of photographic engagement between colonial photographers and Indigenous subjects."

Dr. Esther Balboa is an internationally known Quechua intellectual from Bolivia who, along with being a psychologist, activist and former vice minister of education, is an educator and presenter focusing on themes of indigenous culture and contemporary is

In Brazil - and more largely in Latin America - the fight of the indigenous movements for the demarcation of their territory and the installation of an intercultural school education contributed to the constitutional changes of the years 1980-1990 which led these States to regard themselves from then on as pluricultural and multiethnic nations and to recognize collective rights specific to native people and tribes living on their territory. The author analyzes the advent and the development of this intercultural bilingual education in two border regions of the State of Amazonas (Alto Solimes and Alto Rio Negro) near the populations Ticuna, Baniwa and Tukano during the years 1990 and 2000. He shows in particular how the indigenous school, an assimilationist instrument for the Occidental and Christian culture until the 1980s, has been transformed by supporting the reappropriation of the traditional knowledge; meanwhile this school has opened itself to 'Western' knowledge in order to make it possible for the younger generation to acquire the ability to go towards evolution.

This article focuses on how three dimensions of critical democracy preparation (place-based geographical knowledge, social and political awareness of American Indian history and culture, and orientations conducive to the development of personal connections with American Indians) were impacted by different instructional approaches introduced when implementing an innovative Indian Education for All education program at a K-5 school in Montana. Student-learning outcomes were measured through pre- and post-intervention tests of place-based and social/political knowledge and a short survey of personal orientations. Instructional approaches across first-grade through fifth-grade were identified through interviews and participant observation. In their own ways, participating teachers, working in partnership with Salish tribal educators, demonstrated that Indigenous education contributes to critical-democracy learning. The specific outcomes of the Indigenous-education program varied according to the different instructional approaches teachers elected to pursue. Instructional comparisons showed that combining place-based instruction with guided reflection on personal connections with American Indian people through "boundary-breaking" approaches that aim to bring about critical consciousness ignited the most impressive changes in learners' orientations. The research findings offer particularly valuable insights for teachers striving for equity and excellence in elementary schools with American Indian populations.

"Indigenous scholars have debated the impact that researchers and the act of researching have on Native and Indigenous people and communities. Although literature on this subject has grown, little has been written explicitly laying out the doing of research with these communities. The authors seek to articulate their doing by drawing upon the essential research principles and standards set by scholars. The authors seek to examine their work as education researchers in three different international contexts-Kenya, Cambodia, and "Indian country" in the United States-highlighting research practice shaped by context, relationship, and discourse emergent in their investigations of schooling, language revitalization, and scientific knowledge access. The authors reflect, analyze, and summarize their actions of decolonizing research that were present or particularly challenging cross-culturally, in each context. Examples of common action in the projects include relinquishing control, reenvisioning knowledge, cultivating relationships, and purposeful representation of communities. Finally, the authors connect their actions to the principles and standards set by scholars and discuss lessons learned."

While Mapuche Indians in Chile complain that the government has "criminalised" their land-rights protests, many indigenous people are in prison in Mexico and Peru because there were no translators to explain why they were on trial. Demonstration demand

Within some significant circles, where hegemonic representations of the idea of 'science' are produced, certain orientations of scientific research are carried out, and science and higher education policies are made and applied, references to the alleged existence of two kinds of knowledge, one of which would have 'universal' validity, and 'the other' (in fact the several others) would not, are frequent and do have crucial effects over our academic work. Although some outstanding authors within the very Western tradition have criticized from varied perspectives such universalist ambitions/assumptions, and although many colleagues have reached convergent conclusions from diverse kinds of practices and experiences, such hegemonic representations of the idea of science are still current. The acknowledgment of this situation calls for a deep debate. This article responds to such a purpose by attempting to integrate into the debate a reflection on the shortcomings of hegemonic academic knowledge to understand social processes profoundly marked by cultural differences, historical conflicts and inequalities, as well as significant perspectives formulated by some outstanding intellectuals who self-identify as indigenous, and the experiences of some indigenous intercultural universities from several Latin American countries.

One approach in Latin America is 'intercultural education'. Originally restricted to education and language learning for indigenous peoples, intercultural education now represents a new social paradigm which values diversity and puts it at the heart of ed

Journalists from indigenous communities in Colombia, Ecuador, Venezuela, Peru, Guatemala and Bolivia came together in La Paz to take the first step towards creating a network to work together and support each other.

The paper describes an approach to digital design grounded in processes of Indigenous collective memory making. We claim the research should be understood as performative knowledge making, and accounting it should also be performative. Accordingly we pres

The Federal University of Minas Gerais (Universidade Federal de Minas Gerais - UFMG), located in the city of Belo Horizonte in Brazil, has been a committed partner of indigenous communities since 1996. This partnership began with the creation of spaces in

Over the past three decades the ethnographic-based human sciences (anthropology, social linguistics, ethnomusicology, sociology, etc.) have come under heavy scrutiny for the perpetuation of injustice and inequality, and a lack of sensitivity to indigenous

My argument unfolds thusly. I begin with a brief discussion of indigenous theatre and the performance turn in the human disciplines and include a genealogy. I next discuss pedagogies of hope, the critical imagination, and the contours of a critical perfor

"Intercultural bilingual education (IBE) has been discussed in Bolivia since the 1970s. The first Educational Act with a bilingual and intercultural curriculum adapted to cultural and linguistic diversity - Ley de Reforma Educativa - was passed in 1994 with implementation starting in 1996. However, discussions continued: when the Evo Morales government was installed in January 2006, it abolished the act initiating work on a new law - 'Ley Elizardo P rez y Avelino Si ani' (decolonised community education) - arguing that intercultural education is more than bilingualism; the new law would emphasise the main values of Amerindian communities. The article will focus on the contextual background of educational reforms in relation to IBE. How is IBE defined and related to an Amerindian context? Why did the government dominated by ministers of an indigenous background abolish an educational act that emphasised intercultural education? Why would a revision not have sufficed? As the historical process is the basis for the current situation, I will begin by presenting the country's history emphasising the state of education and progress."

This article explores the experiences of 8 Inuit curriculum authors in the Nunavut Territory of Canada during the creation of Inuuqatigiit: The Curriculum From the Inuit Perspective. The Inuuqatigiit authors' story is examined in terms of the group coming

This article discusses an effect of the emerging "global structures of common difference" on minority group empowerment. Researchers suggest that structures of difference often limit the ways of being. This article introduces more productive effects and s

WAWAS, Peru, Jul 15 (IPS) - María Belén Sabio, a 30-year-old Awajun woman from Peru's northeastern Amazonia province, was able to complete a teacher training programme despite having five children to raise. "Life here in the countryside is not easy, and I

This study examines the extent to which South Asian students in Hong Kong are gaining fluency in Chinese and the impact of this on their educational outcomes in the postcolonial context of an official shift to a trilingual (Cantonese, English, and Putongh