At a recent conference in Saskatchewan, indigenous and non-indigenous delegates from North and South America, New Zealand, Australia, and Europe addressed cultural restoration and the issues and challenges confronting Aboriginal peoples as a result of decolonization. Their aim was to determine how Aboriginal cultural rights in postcolonial societies can be restored and how to find new approaches for protecting, healing, and restoring cultures and languages of long-oppressed peoples.

The essays in Reclaiming Indigenous Voice and Vision spring from an International Summer Institute held in 1996 on the cultural restoration of oppressed Indigenous peoples. The contributors, primarily Indigenous, unravel the processes of colonization that enfolded modern society and resulted in the oppression of Indigenous peoples.

Whether in Canada, the United States, Australia, India, Peru, or Russia, the approximately 500 million Indigenous Peoples in the world have faced a similar fate at the hands of colonizing powers. Assaults on language and culture, commercialization of art, and use of plant knowledge in the development of medicine have taken place all without consent, acknowledgement, or benefit to these Indigenous groups worldwide. Battiste and Henderson passionately detail the devastation these assaults have wrought on Indigenous peoples, why current legal regimes are inadequate to protect Indigenous knowledge, and put forward ideas for reform. Looking at the issues from an international perspective, this book explores developments in various countries including Canada, the United States, Australia, New Zealand, and also the work of the United Nations and relevant international agreements.

Indigenous students remain one of the least represented populations in higher education. They continue to account for only one percent of the total post-secondary student population, and this lack of representation is felt in multiple ways beyond enrollment. Less research money is spent studying Indigenous students, and their interests are often left out of projects that otherwise purport to address diversity in higher education. Recently, Native scholars have started to reclaim research through the development of their own research methodologies and paradigms that are based in tribal knowledge systems and values, and that allow inherent Indigenous knowledge and lived experiences to strengthen the research. Reclaiming Indigenous Research in Higher Education highlights the current scholarship emerging from these scholars of higher education. From understanding how Native American students make their way through school, to tracking tribal college and university transfer students, this book allows Native scholars to take center stage, and shines the light squarely on those least represented among us.

The Oxford Handbook of Musical Repatriation is a significant edited volume that critically explores issues surrounding musical repatriation, chiefly of recordings from audiovisual archives. The Handbook provides a dynamic and richly layered collection of stories and critical questions for anyone engaged or interested in repatriation or archival work. Repatriation often is overtly guided by an ethical mandate to "return" something to where it belongs, by such means as working to provide reconnection and Indigenous control and access to cultural materials. Essential as these mandates can be, this remarkable volume reveals dimensions to repatriation beyond those which can be understood as simple acts of "giving back" or returning an archive to its "homeland." Musical repatriation can entail subjective negotiations involving living subjects, intangible elements of cultural heritage, and complex histories, situated in intersecting webs of power relations and manifold other contexts. The forty-eight expert authors of this book's thirty-eight chapters engage with multifaceted aspects of musical repatriation, situating it as a concept encompassing widely ranging modes of cultural work that can be both profoundly interdisciplinary and embedded at the core of ethnographic and historical scholarship. These authors explore a rich variety of these processes' many streams, making the volume a compelling space for critical analysis of musical repatriation and its wider significance. The Handbook presents these chapters in a way that offers numerous emergent perspectives, depending on one's chosen trajectory through the volume. From retracing the paths of archived collections to exploring memory, performance, research goals, institutional power, curation, preservation, pedagogy and method, media and transmission, digital rights and access, policy and privilege, intellectual property, ideology, and the evolving institutional norms that have marked the preservation and ownership of musical archives-The Oxford Handbook of Musical Repatriation addresses these key topics and more in a deep, richly detailed, and diverse exploration.

How do indigenous matters inform, irritate and advance postcolonial theologies and postcolonial biblical criticisms? What options emerge from confronting readings of religious, customary, scriptural, political and cultural texts, traditions, leanings, bodies and anxieties? These two questions epitomize the concerns that the contributors address in this collection. The postcolonial voices that come together between the covers of this book show that indigenous subjects and heritages do matter in the theological and hermeneutical business, for we all have something to learn from First Peoples, and that theologians and biblical critics have much to gain from (and offer to) confronting and troubling traditional views and fears. Together in this book, the postcolonial voices from Downunder (geographically: Oceania, Pasifika; ideologically: marginalized, minoritized) confront political and religious bodies, including Christian churches, on account of their participation in and justification of the occupation and poaching of native lands, wisdom, wealth, and titles. This book is for First Peoples and Second Peoples, whether they are down under or up yonder, who are curious about possible advents of postcolonial theologies and postcolonial biblical criticisms in the future.

Drawing on treaties, international law, the work of other Indigenous scholars, and especially personal experiences, Marie Battiste documents the nature of Eurocentric models of education, and their devastating impacts on Indigenous knowledge. Chronicling the negative consequences of forced assimilation, racism inherent to colonial systems of education, and the failure of current educational policies for Aboriginal populations, Battiste proposes a new model of education, arguing the preservation of Aboriginal knowledge is an Aboriginal right. Central to this process is the repositioning of Indigenous humanities, sciences, and languages as vital fields of knowledge, revitalizing a knowledge system which incorporates both Indigenous and Eurocentric thinking.