This chapter contributes a decolonising analysis of tax primarily in the Canadian settler colonial context. I examine the legal constitution of the First Nations Financial Transparency Act in relation to its attempts to reform First Nations’ governance. I demonstrate how the federal government looked to organise a ‘taxpayer’ ethos amongst First Nations citizens through publicising First Nations band salary details and audits. This taxpayer ethos was meant to simultaneously encourage citizens to critique their governments rather than the Canadian federal government, but also to promote private property on reserves. I make a theoretical argument for the necessity of thinking through tax with a decolonising lens that both specifically respects the sovereignty of Indigenous nations and offers a critique of how tax operates to erode that very sovereignty.

This chapter provides the reader with a depiction of the methodology involved in conducting the study of Black immigrant youth’s literacies presented in the book. I begin with an overview of who I am, how I am situated in the study, and what I bring to this book as a person and as a Black-immigrant-scholar-single-parent-mother-educator. A discussion of the (decolonizing) interpretive research design is then presented and justified. The context of the study is described, followed by a detailed description of participants and informants (i.e., secondary participants) involved in the study. The protocols for collecting data are discussed. This is followed by the procedures for collecting data from participants. The analytical discussion follows, accompanied by an example of the analytical process used to organize and narrate the data. Credibility, verisimilitude, and transferability are then addressed.

The concluding chapter reflects on how re-materializing worship and elevating a plurality of localized little pictures over the colonial big picture of Africa in antiquity can contribute to decolonizing North African studies. The chapter synthesizes evidence for how stelae participated in and shaped changing worship practices, and how these recursively reproduced imperial hegemony.

This chapter begins by addressing settler colonialism and how it has affected and influenced educational practices in the United States. The authors discuss how they define decolonization and ask themselves and their readers if it is truly possible to decolonize schooling in the United States. They offer the concept of a critical settler consciousness to push back against settler colonization, and give multiple examples of communities and schools that are decolonizing their curriculums. The authors emphasize that decolonizing the curriculum is not easy; it is complicated, convoluted, and often unclear. They conclude that there is hope in the communities, parents, and students employing decolonizing practices to educate their young people.

A comprehensive examination of material connections and artistic exchange between Etruria and Anatolia has never been the focus of an in-depth and heuristic study. Remarkable connections in Etruscan and Anatolian material culture show a growing body of fascinating evidence for various forms of contact and exchange between these two regions. This book establishes a new framework for discussing such similarities, and it invites new conversations about materiality, connectivity, and exchange among two regions separated (literally) by Greece. It examines recurring threads of a rich and varied Etruscan and Anatolian fabric of material networks surfacing in a wide variety of artistic styles and narratives. The traditional ways of looking at the ancient Mediterranean, within strict disciplinary boundaries, can no longer be useful when it comes to this type of cultural, artistic, and ideological query. The time has come to decolonize the ancient Mediterranean framework regarding how peoples and cultures have long been viewed, examined, and packaged. This volume offers a wide range of remarkable connections between Etruria and Anatolia, opening up new ways for examining the ancient Mediterranean.

In Chapter 6, I discuss the practices conducive to an open disciplinary politics. I critique rhetorics of certainty in science (and psychology), characterizing these as dogmatic and antithetical to good science, and contrasting them with the humility, skepticism, and openness required for healthy scientific inquiry. My claim is that such openness can only occur when the broadest possible range of qualified contributors have equal standing to challenge scientific claims and practices, particularly those reflective of historical and structural inequalities. I discuss some practices conducive to such openness, focusing on recommendations from decolonizing and feminist traditions, including the centering of historical and cultural critiques of science and the privileging of marginalized and oppressed perspectives in publishing, governance, and hiring decisions. Practices like these, I argue, are integral to an open disciplinary politics, but they only become possible through active epistemic citizenship aimed at transforming disciplinary structures and practices.