The Inuit have experienced colonization and the resulting disregard for the societal systems, beliefs and support structures foundational to Inuit culture for generations. While much research has articulated the impacts of colonization and recognized that Indigenous cultures and worldviews are central to the well-being of Indigenous peoples and communities, little work has been done to preserve Inuit culture. Unfortunately, most people have a very limited understanding of Inuit culture, and often apply only a few trappings of culture — past practices, artifacts and catchwords —to projects to justify cultural relevance. Inuit Qaujimajatuqangit — meaning all the extensive knowledge and experience passed from generation to generation — is a collection of contributions by well- known and respected Inuit Elders. The book functions as a way of preserving important knowledge and tradition, contextualizing that knowledge within Canada’s colonial legacy and providing an Inuit perspective on how we relate to each other, to other living beings and the environment.

Inuit qaujimajatuqangit--which means a complete body of knowledge and experience passed from generation to generation--is a collection of contributions by Inuit Elders. It not only helps preserve important knowledge and tradition, but also provides an Inuit perspective on personal growth and development, and how we relate to each other, to other living beings, and to the environment.

Using archival material and oral testimony collected during workshops in Nunavut between 1996 and 2008, Frédéric Laugrand and Jarich Oosten provide a nuanced look at Inuit religion, offering a strong counter narrative to the idea that traditional Inuit culture declined post-contact. They show that setting up a dichotomy between a past identified with traditional culture and a present involving Christianity obscures the continuity and dynamics of Inuit society, which has long borrowed and adapted "outside" elements. They argue that both Shamanism and Christianity are continually changing in the Arctic and ideas of transformation and transition are necessary to understand both how the ideology of a hunting society shaped Inuit Christian cosmology and how Christianity changed Inuit shamanic traditions.

Since the mid-twentieth century, sustained contact between Inuit and newcomers has led to profound changes in education in the Eastern Arctic, including the experience of colonization and progress toward the re-establishment of traditional education in schools. Heather McGregor assesses developments in the history of education in four periods � the traditional, the colonial (1945-70), the territorial (1971-81), and the local (1982-99). She concludes that education is most successful when Inuit involvement and local control support a system reflecting Inuit culture and visions.

Canada's Indigenous Constitution reflects on the nature and sources of law in Canada, beginning with the conviction that the Canadian legal system has helped to engender the high level of wealth and security enjoyed by people across the country. However, longstanding disputes about the origins, legitimacy, and applicability of certain aspects of the legal system have led John Borrows to argue that Canada's constitution is incomplete without a broader acceptance of Indigenous legal traditions. With characteristic richness and eloquence, John Borrows explores legal traditions, the role of governments and courts, and the prospect of a multi-juridical legal culture, all with a view to understanding and improving legal processes in Canada. He discusses the place of individuals, families, and communities in recovering and extending the role of Indigenous law within both Indigenous communities and Canadian society more broadly. This is a major work by one of Canada's leading legal scholars, and an essential companion to Drawing Out Law: A Spirit's Guide.

The transfer of knowledge is a key issue in the North as Indigenous Peoples meet the ongoing need to adapt to cultural and environmental change. In eight essays, experts survey critical issues surrounding the knowledge practices of the Inuit of northern Canada and Greenland and the Northern Sámi of Scandinavia, and the difficulties of transferring that knowledge from one generation to the next. Reflecting the ongoing work of the Research Group Circumpolar Cultures, these multidisciplinary essays offer fresh understandings through history and across geography as scholars analyze cultural, ecological, and political aspects of peoples in transition. Traditions, Traps and Trends is an important book for students and scholars in anthropology and ethnography and for everyone interested in the Circumpolar North. Contributors: Cunera Buijs, Frédéric Laugrand, Barbara Helen Miller, Thea Olsthoorn, Jarich Oosten, Willem Rasing, Kim van Dam, Nellejet Zorgdrager

Migrants and minorities are always at risk of being caught in essentialized cultural definitions and being denied the right to express their cultural preferences because they are perceived as threats to social cohesion. Migrants and minorities respond to these difficulties in multiple ways — as active agents in the pedagogical, political, social, and scientific processes that position them in this or that cultural sphere. On the one hand, they reject ascribed cultural attributes while striving towards integration in a variety of social spheres, e.g. school and workplace, in order to achieve social mobility. On the other hand, they articulate demands for cultural self-determination. This discursive duality is met with suspicion by the majority culture. For societies with high levels of migration or with substantial minority cultures, questions related to the meaning of cultural heterogeneity and the social and cultural limits of learning and communication (e.g. migration education or critical multiculturalism) are very important. It is precisely here where the chances for new beginnings and new trials become of great importance for educational theorizing, which urgently needs to find answers to current questions about individual freedom, community/cultural affiliations, and social and democratic cohesion. Answers to these questions must account for both ‘political’ and ‘learning’ perspectives at the macro, mezzo, and micro contextual levels. The contributions of this edited volume enhance the knowledge in the field of migrant/minority education, with a special emphasis on the meaning of culture and social learning for educational processes.