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A critical survey of the values, challenges, implications, history, and future of conserving Indigenous collections globally.

Once the exclusive realm of non-Indigenous curators and conservators, the care of Indigenous works in museums is now largely carried out either in collaboration with or by community members—a significant change from the colonial origins of museum collections and conservation practice.

This volume brings together over 100 readings—by Indigenous and non-Indigenous authors from around the world—that trace the development of the conservation of Indigenous collections. The writers provide a wide range of expertise, from archaeology and ethnography to law, and include community leaders, anthropologists, and art historians, as well as conservators and curators.

The book begins with an examination of the changes in terminology that reflect trust and respect, Indigenous care practices that predate the emergence of museums, and the impact of policy and legislation on Indigenous art and artifacts. Other readings explore the challenges associated with managing large, complex collections and the changes that resulted from addressing them: the development of specialized technical approaches, the incorporation of intangible heritage in conservation agendas, and a broadening view of what conservation means and how to practice it. Indigenous Collections concludes by looking at new approaches to museums—managed by or jointly with the people most closely connected to the holdings—and to the future, through innovations in conservation education.

With more than fifty contributors, Indigenous Critical Reflections on Traditional Ecological Knowledge offers important perspectives by Indigenous Peoples on Traditional Ecological Knowledge and Indigenous value systems. The book aims to educate and inspire readers about the importance of decolonizing how Indigenous Knowledges are considered and used outside of Native communities.

By including the work of Indigenous storytellers, poets, and scholars from around the globe, editor Lara Jacobs and chapter authors effectively explore the Indigenous value systems—relationships, reciprocity, and responsibility—that are fundamental to Indigenous Knowledge systems and cultures. Indigenous languages and positionality statements are featured for each of the contributors to frame their cultural and geographical background and to allow each Indigenous voice to lead discussions and contribute critical discourse to the literature on Indigenous Knowledges and value systems. By creating space for each of these individual voices, this volume challenges colonial extraction norms and highlights the importance of decolonial methods in understanding and protecting Indigenous Knowledges.

Indigenous Critical Reflections on Traditional Ecological Knowledge is an essential resource for students, academics, members of Tribal, state, and federal governments, Indigenous communities, and non-Indigenous allies as well as a valuable addition to environmental and Indigenous studies collections.

Contributors include: Melinda M. Adams, Joe Anderson, Coral Avery, Andrew Kalani Carlson, Kathryn Champagne, Brandie Makeba Cross, Joanna M. DeMeyer, Jonathan James Fisk, Pat Gonzales-Rogers, Celina Gray, Rhode Grayson, Zena Greenawald, Jennifer Grenz, Joy Harjo, Mandi Harris, Jessica Hernandez, Victor Hernandez, David Iniguez, Michelle M. Jacob, Lara A. Jacobs, Lydia L. Jennings, Eileen Jimenez, Stephanie Kelley, David G. Lewis, Tomás A. Madrigal, Tara McAllister, Lauren Wendelle Yowelunh McLester-Davis, Angeles Mendoza, Kat Milligan-McClellan, Todd A. Mitchell swəlítub, Don Motanic, ‘Alohi Nakachi, Kaikea Nakachi, Kobe , Natachu, Ululani Kekahiliokalani Brigitte Russo Oana, Jennifer R. O’Neal, Lily Painter, Britt Postoak, Leasi Vanessa Lee Raymond, Anamaq Margaret H. C. Rudolf, Oral Saulters, Sam Schimmel, Paulette Steeves, Joni Tobacco, Angelo Villagomez, Vivi Vold, Margaret Palaghicon Von Rotz, Luhui Whitebear, Joseph Gazing Wolf, Monique Wynecoop, and Cherry YEW Yamane.

This volume brings together a powerful chorus of Indigenous scholars and settler allies to illuminate the enduring connections between cultural heritage, environmental stewardship, and Indigenous sovereignty. With cases from communities across the Americas, Asia, Africa, and the Arctic, this interdisciplinary volume centers Indigenous knowledge systems and lived experiences. Contributors challenge colonial narratives that have long obscured or erased Indigenous histories, practices, and rights. Contributors also demonstrate how cultural and environmental heritage functions not only as a site of memory but also as a vital framework for resilience, governance, and sustainable futures.

From land-based knowledge and oral traditions to climate adaptation and sacred ecological stewardship, the essays highlight Indigenous-led pathways toward justice and renewal in the face of ongoing environmental and cultural dispossession. Urgent and forward-looking, this volume offers essential insights for scholars, students, and practitioners committed to centering Indigenous voices, supporting community-led action, and reimagining more just and inclusive approaches to heritage and environmental care.

Contributors
Ranjan Datta
Tom Dooley
Esther Jónsdóttir
Matias Kachepa Elisa
Jean Kayira
Malidadi Langa
Makoto Mochida
Paul Edward Montgomery Ramirez
Jairo Saw Munduruku
Rani Muthukrishnan
George Nicholas
Sandra Oseguera
Masaki Sashima
Yuka Shichiza
William Singer III
Rajmoni Singha
Paulette Steeves
Patiphol Yodsurang

What does “development” mean for Indigenous peoples? Indigenous Economics lays out an alternative path showing that conscious attention to relationships among humans and the natural world creates flourishing social-ecological economies.

Economist Ronald L. Trosper draws on examples from North and South America, Aotearoa/New Zealand, and Australia to argue that Indigenous worldviews centering care and good relationships provide critical and sustainable economic models in a world under increasing pressure from biodiversity loss and climate change. He explains the structure of relational Indigenous economic theory, providing principles based on his own and others’ work with tribal nations and Indigenous communities. Trosper explains how sustainability is created at every level when relational Indigenous economic theory is applied—micro, meso, and macro.

Good relationships support personal and community autonomy, replacing the individualism/collectivism dichotomy with relational leadership and entrepreneurship. Basing economies on relationships requires changing governance from the top-down approaches of nation-states and international corporations; instead, each community creates its own territorial relationships, creating plurinational relational states. This book offers an important alternative to classic economic theory. In Indigenous Economics, support for Indigenous communities’ development and Indigenous peoples’ well-being go hand-in-hand.

Publication of this book is made possible in part by the Alfred P. Sloan Foundation Program in Public Understanding of Science.

Reclaiming power and prophecy through California Indian intellectual resurgence and anticolonial resistance

 

Mark Minch-de Leon explores the anticolonial dimensions of California Indian intellectual and cultural resurgence in the aftermath of apocalypse in this compelling reexamination of Indigenous art, literature, and theory. Centering on a reinterpretation of the Ghost Dance, a ceremony first practiced in the nineteenth century, as a collective demonstration of prophecy and resilience, Indigenous Inhumanities envisions an expanded poetics of resistance through a reconfigured relationship to death and the dead. By dismantling the colonial frameworks of inclusion, recognition, and representation that reinforce settler-state power, Minch-de Leon shows how storytelling can be reclaimed as both research and as a tool for decolonization.

Taking up critical issues that the state has used to discipline California Indian relations to ancestors, such as the politics of human remains repatriation and the discourse around California Indian genocide, Minch-de Leon centers Indigenous knowledge and social systems while challenging legal and political definitions of violence, power, and the human. Rich case studies showcase the evocative art of Frank Day, the poetry of Tommy Pico, and the writings of Deborah Miranda, highlighting how these creators advance Indigenous theory and disrupt settler categories.

By refusing reconciliation and embracing Indigenous frameworks of radical relationality and the “inhuman” (what lies outside of human control), Minch-de Leon presents a bold vision of Indigenous antihumanist survival and resurgence. Indigenous Inhumanities illuminates the path toward decolonial futures by following the radical turn the ancestors made toward the powers of the dead to bring an end to the colonial world.

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This new volume offers a broad overview of topics pertaining to gender-related health, violence, and healing. Employing a strength-based approach (as opposed to a deficit model), the chapters address the resiliency of Indigenous women and two-spirit people in the face of colonial violence and structural racism.

The book centers the concept of “rematriation”—the concerted effort to place power, peace, and decision making back into the female space, land, body, and sovereignty—as a decolonial practice to combat injustice. Chapters include such topics as reproductive health, diabetes, missing and murdered Indigenous women, Indigenous women in the academy, and Indigenous women and food sovereignty.

As part of the Indigenous Justice series, this book provides an overview of the topic, geared toward undergraduate and graduate classes.

Contributors
Alisse Ali-Joseph
Michèle Companion
Mary Jo Tippeconnic Fox
Brooke de Heer
Lomayumtewa K. Ishii
Karen Jarratt-Snider
Lynn C. Jones
Anne Luna-Gordinier
Kelly McCue
Marianne O. Nielsen
Linda M. Robyn
Melinda S. Smith
Jamie Wilson

New England history often treats Indigenous people as minor or secondary actors within the larger colonial story. Focusing on those Native Americans who were sachems, or leaders, in local tribes when Europeans began arriving, Marie Balsley Taylor reframes stories of Indigenous and British interactions and illuminates the vital role that Indigenous kinship and diplomacy played in shaping the textual production of English colonial settlers in New England from the 1630s until King Philip’s War.

Taylor argues that genres like the conversion narrative, the post-sermon question and answer session, and scientific treatise—despite being written in English for European audiences—were jointly created by Indigenous sachems and settlers to facilitate interaction within the contested space of colonial New England. Analyzing the writings of Thomas Shepard, John Eliot, John Winthrop Jr., and Daniel Gookin and the relationships these English Protestants formed with Indigenous leaders like Wequash, Cutshamekin, Cassacinamon, and Waban, this innovative study offers a new approach to early American literature—indicating that Native thought and culture played a profound role in shaping the words and deeds of colonial writers.

Throughout Latin America, indigenous peoples are responding to state violence and pro-democracy social movements by asserting their rights to a greater measure of cultural autonomy and self-determination. This volume's rich case studies of movements in Colombia, Guatemala, and Brazil weigh the degree of success achieved by indigenous leaders in influencing national agendas when governments display highly ambivalent attitudes about strengthening ethnic diversity.

The contributors to this volume are leading anthropologists and indigenous activists from the United States and Latin America. They address the double binds of indigenous organizing and "working within the system" as well as the flexibility of political tactics used to achieve cultural goals outside the scope of state politics. The contributors answer questions about who speaks for indigenous communities, how indigenous movements relate to the popular left, and how conflicts between the national indigenous leadership and local communities play out in specific cultural and political contexts. The volume sheds new light on the realities of asymmetrical power relations and on the ways in which indigenous communities and their representatives employ Western constructions of subjectivity, alterity, and authentic versus counterfeit identity, as well as how they manipulate bureaucratic structures, international organizations, and the mass media to advance goals that involve distinctive visions of an indigenous future.

Advancing Indigenous and allied voices to address urgent environmental questions at the crossroads of Indigenous and settler state sovereignty

Authored by a group of majority Indigenous scholars from across Canada and the United States, this collection enacts a radical intervention into colonial impulses in traditional political ecology scholarship and its examination of state power in environmental conflicts. Centering the human–nature relationality of Indigenous cosmologies, this book confronts the terms by which land and water degradation, climate change, and other disastrous effects of extractive capitalism are understood.

Drawing on family histories, storytelling, autoethnography, and community-grounded research, Indigenous Political Ecology showcases a deeply self-reflexive examination of intergenerational struggles over land rights and attempts to resist settler colonial dynamics, including struggles over knowledge itself. Contributors recount the fraught history of Bears Ears National Monument, decades of Seminole-led efforts to restore the Everglades ecosystem, the creation of land education programs advancing Cherokee sovereignty, the impact of mining development on Mushkegowuk homelands in the Ring of Fire, and many other ongoing stories in which the “ecological” and “political” are being redefined.

Through its collectively led efforts and transdisciplinary approach, Indigenous Political Ecology models a new type of environmental scholarship that considers its modes of production integral to its contributors’ broader ethical and political commitments. Rooted in Indigenous sovereignty and self-determination, this groundbreaking volume sets forth a powerful blueprint for a more just and sustainable path through the field of political ecology.

Contributors: Nicholas A. Brown, Jessica R. Catellino, Andrew Curley, Michelle Daigle, Jean Dennison, Ashley Nichole Lewis, Beth Rose Middleton Manning, Teresa Montoya, Dana E. Powell, Kyle Powys Whyte, Jen Rose Smith, Lisa Wilson.

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How Indigenous communities are transforming the idea and practice of reparations through their laws and leadership

In recent decades, a growing number of Indigenous groups across Canada have initiated movements for colonial reparations. Too often, the settler state has responded by attempting to enfold their work into a narrative of reconciliation that consigns colonialism to “sad chapters” of history. In this book, Pauline Wakeham calls attention to the ways that Indigenous reparations movements exceed state reconciliatory frameworks and prompt a deeper reckoning with the enduring structures of settler colonialism.

To expose and redress colonial injustices, Indigenous reparations movements draw upon long local traditions of political organizing as well as transformations on the global stage since World War II. As international law formulated new instruments regarding gross human rights violations, atrocity crimes, and the reparative obligations of states, colonized peoples across the world have sought to mobilize these mechanisms in their struggles for decolonization and reparations. While international law has provided strategic tools for this work, the colonial foundations of the field continue to limit how it conceptualizes and shapes access to justice. Indigenous Reparations and Settler Colonial Reckoning traces the specific implications for Indigenous nations whose land is occupied by settler states—nations whose legal orders remain subordinated to both settler “domestic” and international legal systems.

Amid this complex multijurisdictional terrain, how are Indigenous peoples carving out space to articulate their own visions of justice? To answer this question, Wakeham learns from the Inuit-led Qikiqtani Truth Commission as well as reparations movements for residential schools and the High Arctic Relocations of 1953 and 1955. These movements offer powerful lessons about the importance of centering Indigenous leadership and laws in redress processes, thereby connecting reparations to the living enactment of Indigenous rights.

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Uprisings by indigenous peoples of Ecuador and Bolivia between 1990 and 2005 overthrew the five-hundred-year-old racial and class order inherited from the Spanish Empire. It started in Ecuador with the Great Indigenous Uprising, which was fought for cultural and economic rights. A few years later massive indigenous mobilizations began in Bolivia, culminating in 2005 with the election of Evo Morales, the first indigenous president.

Jeffrey M. Paige, an internationally recognized authority on the sociology of revolutionary movements, interviewed forty-five indigenous leaders who were actively involved in the uprisings. The leaders recount how peaceful protest and electoral democracy paved the path to power. Through the interviews, we learn how new ideologies of indigenous socialism drew on the deep commonalities between the communal dreams of their ancestors and the modern ideology of democratic socialism. This new discourse spoke to the people most oppressed by both withering racism and neoliberal capitalism.

Emphasizing mutual respect among ethnic groups (including the dominant Hispanic group), the new revolutionary dynamic proposes a communal worldview similar to but more inclusive than Western socialism because it adds indigenous cultures and nature in a spiritual whole. Although absent in the major revolutions of the past century, the themes of indigenous revolution—democracy, indigeneity, spirituality, community, and ecology—are critically important.

Paige’s interviews present the powerful personal experiences and emotional intensity of the revolutionary leadership. They share the stories of mass mobilization, elections, and indigenous socialism that created a new form of twenty-first-century revolution with far-reaching applications beyond the Andes.

Winner 2025 Bryce Wood Book Award

This is a book about how Nahuas—native speakers of Nahuatl, the common language of the Aztec Empire and of more than 2.5 million Indigenous people today—have explored, understood, and explained the world around them in pre-invasion, colonial, and contemporary time periods. It is a deep dive into Nahua theoretical and practical inquiry related to the environment, as well as the dynamic networks in which Nahuas create, build upon, and share knowledges, practices, tools, and objects to meet social, political, and economic needs.

In this work, author Kelly S. McDonough addresses Nahua understanding of plants and animals, medicine and ways of healing, water and water control, alphabetic writing, and cartography. Interludes between the chapters offer short biographical sketches and interviews with contemporary Nahua scientists, artists, historians, and writers, accompanied by their photos. The book also includes more than twenty full-color images from sources including the Florentine Codex, a sixteenth-century collaboration between Indigenous and Spanish scholars considered the most comprehensive extant source on the pre-Hispanic and early colonial Aztec (Mexica) world.

In Mexico today, the terms “Indigenous” and “science and technology” are rarely paired together. When they are, the latter tend to be framed as unrecoverable or irreparably damaged pre-Hispanic traditions⁠, relics confined to a static past. In Indigenous Science and Technology, McDonough works against such erroneous and racialized discourses with a focus on Nahua environmental engagements and relationalities, systems of communication, and cultural preservation and revitalization. Attention to these overlooked or obscured knowledges provides a better understanding of Nahua culture, past and present, as well as the entangled local and global histories in which they were—and are—vital actors.
 

Documenting the rise and disillusionment of El Salvador’s postwar activists in the face of populist authoritarian politics.

The conclusion of El Salvador’s long civil war, in 1992, was supposed to bring about equality and political freedom. Leftist insurgents laid down arms, and the government formally embraced liberal ideals. Yet today, El Salvador is ruled by an authoritarian president who was reelected via unconstitutional means. What went wrong?

Anthropologist and journalist Ellen Moodie embedded with indignados—young middle-class protestors, demanding that the government live up to its liberal commitments—to better understand the course of political change since the civil war. Yet the “post-postwar” generation is only the latest demographic disappointed with liberalism in practice. Moodie examines a nineteenth-century “racial liberalism” that saw descendants of colonists “civilizing” Indigenous people while dispossessing them of lands and mobilizing them for labor. Today, the failure to make good on the promises of postwar liberalism has inspired robust support for strongman Nayib Bukele. Moodie argues that El Salvador’s case, though inflected by local concerns, is not unique. Rather, it is another stark demonstration of how liberalism’s imaginary social contract gives rise to populist authoritarianism.

The work of Ralph Waldo Emerson has long been synonymous with the American ideals of self-reliance and individualism. Like those ideals, it has come to mean different things, at different times, to different people. Emerson has been identified as the source of both the best and worst in the American intellectual tradition, his authority invoked by back-to-the-landers and industrial capitalists, the philosopher Nietzsche, as well as the promoters of Nike footwear.  

This book explores the intertwined history of Emerson and individualism. Charles E. Mitchell begins by examining those who regarded Emersonian individualism with ambivalence or hostility, focusing on the comments of such diverse figures as Henry James, Sr., Oliver Wendell Holmes, Van Wyck Brooks, and H.L. Mencken. He then offers an alternative view as reflected in the work of William James, John Dewey, W.E.B. Du Bois, and William Carlos Williams. Each of these figures embraced Emerson’s claim for the sanctity of the individual and wove it into a social vision that sought to reconcile the paradox at the heart of American life: a simultaneous devotion to the community and the individual, tradition and innovation, order and freedom. 

While indirectly answering Emerson’s more fervent critics, James, Dewey, Du Bois, and Williams also constructed a vibrant tradition of their own, one that offers guidance as Americans continue to struggle with these competing claims. 

Studies bronze icons of Hindu and Buddhist deities to better understand the flow of ideas across the sea routes of Maritime Asia in the first millennium.

While the great temples of Southeast Asia have inspired research in the past, the careful study of their smaller and more portable counterparts—bronze icons of Hindu and Buddhist deities—gives us a more dynamic understanding of the movement of beliefs and practices across Asia. These sacred images—found across Java, Sumatra, Kalimantan, and Sulawesi—rank alongside monumental temple complexes like Borobudur as among the most significant artistic and religious achievements of the region. Yet they have too often been treated as mere antiquities, prized for their beauty but stripped of their deeper historical meaning. 

Mechling recovers what these bronzes can actually tell us. By tracing their distribution patterns alongside their artistic style, iconography, fabrication techniques, and metal compositions, she reconstructs the shared cults, ritual practices, and technological relationships that linked communities across the western Indonesian archipelago and beyond from the sixth to the tenth century. The picture that emerges overturns a long-held scholarly paradigm—inherited from the colonial era—of passive Southeast Asian reception of Indian cultural influence. In its place, Indonesian Buddhist Bronzes in the Making of Maritime Asia reveals a world of multi-directional exchange among active, cosmopolitan participants whose networks of creativity and devotion shaped one of history's most dynamic cultural crossroads.