This article considers the ancestral ties that bind the Māori, Tangata Whenua (the Indigenous people of Aotearoa New Zealand), to an emblematic plant, named harakeke in Te Reo Māori (the Māori language), also known as New Zealand Flax or Phormium tenax. Through the presentation of key concepts from the Māori world, such as kaitiakitanga (guardianship, custodianship, and protection) of taonga (Māori ancestral treasures) and whanaungatanga (Māori kinship ties and the art of relationships), we address the need for greater understanding, consideration and respect for Indigenous knowledge systems and practices, particularly within the museum world. Behind this lies not only our gratitude to the harakeke and its many kaitiaki (guardians) – humans, birds, insects, plants, taonga, winds, rivers, and rain – both here in Aotearoa New Zealand and overseas – but also the importance of the ancestral connections between Tangata Whenua (the Indigenous people of Aotearoa New Zealand) and harakeke. We also recognize the interconnected relationships that are fostered and sustained across generations, time, and places in alignment with the Hūtia waiata (song) at the heart of our article’s title. “Where will the Bellbird Sing? Kei hea te kōmako e kō?” is also an homage to the work of Dame Anne Salmond and refers to one of her Discussion Paper dated June 2022. Titled “Where Will the Bellbird Sing? Te Tiriti o Waitangi and ‘Race’,” this work aligns with our collective engagement with Toitū Te Tiriti. It calls on the New Zealand government to honor Te Tiriti o Waitangi and ensure its endurance for future generations, in order to protect and nurture the many entities that make up Te Ao Māori (the Māori world), such as birds, plants, mountains, and rivers.

Medicinal animals are integral to traditional healthcare worldwide, yet ethnozoological knowledge in many Ethiopian regions remains under-documented. This study documented the diversity of medicinal animals, associated cultural knowledge, preparation methods, and conservation implications among communities in Andracha District, Ethiopia. A cross-sectional ethnobiological survey was conducted from January to August 2025 using semi-structured interviews, focus group discussions (FGDs), and field observations. Sixty-five informants participated, including 25 key informants purposively selected and 40 general participants randomly chosen. FGDs refined data collection instruments and validated traditional knowledge. Quantitative indices Relative Frequency of Citation (RFC), Informant Consensus Factor (ICF), Fidelity Level (FL), and Zoological Ethnoknowledge Index (ZEI) summarized knowledge patterns, species importance, and cultural reliability. Jaccard Similarity Index (JSI) and Rahman's Similarity Index (RSI) assessed cross-community similarity. Statistical analyses, including t-tests, ANOVA, and linear regression, explored variations across gender, age, education, and experience using R software. A total of 52 medicinal animal species were documented in Andracha District. Bos taurus, Apis mellifera, and Halictus scabiosae exhibited the highest RFC values. ICF ranged from 0.60 to 0.97, with the strongest agreement observed for respiratory and gastrointestinal ailments. The highest FL was recorded for Capra aegagrus hircus (FL = 83.3%), followed by Apis mellifera (FL = 77.8%). Knowledge of medicinal animals varied significantly with age, gender, literacy, and healer experience (P < 0.05). Major threats to medicinal fauna included agricultural expansion, overgrazing, and overexploitation, while indigenous conservation practices such as sacred forest protection and community stewardship were actively maintained. Medicinal animals are crucial for healthcare, cultural identity, and livelihoods in Andracha District. Environmental pressures and generational gaps threaten both species and associated knowledge. Strengthening community-based conservation, sustainable harvesting, and intergenerational knowledge transmission is essential to safeguard this biocultural heritage. The study documents traditional practices but does not endorse ingestion or application of potentially hazardous animal products.

Abstract This article explores curatorial practice as a form of non-textual cultural translation when developed in collaboration with Indigenous Amazonian material practices, and examines the methodological, political and ontological implications of such an approach. Drawing on translation studies, decolonial thought and multispecies anthropology, it considers exhibitions as mediations, contact zones and traps that hold open the frictions, asymmetries and semiotic densities shaping encounters between heterogeneous worlds. Rather than presuming a seamless translation of Indigenous practices into contemporary art spaces, the article analyses the tensions, limits and untranslatabilities that arise when relational, territorial and more-than-human knowledges enter exhibitionary regimes grounded in Western classificatory logics. Through ethnographic examples, curatorial case studies and collaborative fieldwork, it examines material practices — such as fishing traps — as semiotic architectures that translate rivers, forests, animal behaviours, and celestial cycles into form. It argues for a speculative, decolonial curatorial translation attentive to more-than-human semiosis, foregrounding opacity, friction, and relational attunement as conditions for non-extractive world-making.

Agroforestry is increasingly recognized as a vital strategy for smallholder farmers confronting the impacts of climate variability. However, empirical evidence on how indigenous agroforestry systems enhance climate resilience and livelihood security in Ethiopia remains limited. This study evaluated the role of local agroforestry practices in strengthening adaptive capacity and improving household livelihoods across different agro ecological zones in northwestern Tigray. Data were collected from 197 households through structured questionnaires, complemented by key informant interviews and field observations, and analyzed using descriptive statistics, Chi-square tests, ANOVA, Pearson’s correlation, and multinomial regression. The results reveal that farmers employ diverse climate adaptation strategies, including the diversification of crops, livestock, and tree species. Agroforestry emerged as the third most preferred adaptation option after livestock rearing and off-farm employment. On-farm trees were also ranked as the third most important livelihood asset, contributing approximately 34% of total household income. Beyond income generation, trees provided essential resources such as construction materials, livestock fodder, and fuelwood, while also enhancing soil fertility and stabilizing crop yields during drought periods. Statistical analyses further showed a significant positive relationship between tree abundance, crop productivity, and household income. These findings highlight the critical contribution of Agroforestry to Climate Change Adaptation and livelihood resilience in dryland farming systems. Strengthening indigenous agroforestry practices through targeted research, effective extension services, and supportive policy frameworks can substantially enhance climate resilience and sustainable rural development in Ethiopia’s vulnerable agricultural landscapes.

Background Indigenous fire stewardship has historically shaped fire-adapted ecosystems across the southwestern USA. Colonial land-use practices and fire suppression disrupted these traditions, severing long-standing human–fire–land relationships. Aims This review explores how academic research has addressed Indigenous fire practices over time, with a focus on trends in disciplinary engagement, author identity and recognition of Indigenous Knowledge (IK) systems. Methods A systematic literature review was conducted using standards developed by the Collaboration for Environmental Evidence. From 1241 initial records, 113 peer-reviewed studies were selected based on relevance to Indigenous fire practices in the southwestern USA. Key results Studies increasingly incorporate IK and Indigenous-authored scholarship. Interdisciplinary approaches have grown since the 1990s, yet ecological studies remain dominant. Barriers include colonial policy legacies, limited co-management and marginalization of Indigenous worldviews. Conclusions Indigenous fire stewardship is a dynamic, site-specific practice embedded in cultural, ecological and governance systems. Recognition of these practices remains limited, even amid increasing scholarly attention. Implications Expanding Indigenous-led collaborations and reforming land governance could strengthen the resilience of landscapes and communities to fire while supporting cultural revitalization. Embedding Indigenous stewardship in land management offers a tangible path toward inclusive, adaptive fire policy.

ABSTRACT This international study examined the state and context of international social work (ISW) education while encouraging its mutual development. For this purpose, it focused on ISW-related subjects in eight Asian countries that responded to the call for research proposals: the Philippines, Thailand, Indonesia, Malaysia, Sri Lanka, Bangladesh, Pakistan and Mongolia. A total of nine teams conducted qualitative surveys of ISW-related subjects in their respective countries, after which a qualitative content analysis was carried out on the titles, contents and challenges. Regarding the contents, six themes were generated: (1) Definition and discourse; (2) Underlying concepts and theories; (3) Practice approaches and strategies; (4) Actors; (5) Contexts and (6) Key fields. As for the challenges, they were grouped into eight themes: (1) Ambiguity and gaps in the understanding of ISW; (2) Quality of courses and subjects; (3) Lack of ISW literature; (4) Lack of indigenous documentation and practice; (5) Lack of international networks and experiences; (6) Gaps in student expectations; (7) Language barriers and (8) Multiple factors. Meanwhile, during the survey period, a few institutions developed and introduced new ISW-related subjects. Overall, this study revealed the significance of collaborative exploration to redevelop ISW-related subjects in non-Western contexts.

ABSTRACT This article examines the politics of World Heritage and Indigenous self-determination through the case of the Ifugao Rice Terraces, a UNESCO World Heritage site in the Cordillera region of the Philippines. While World Heritage designation affirms the global significance of Indigenous heritage, it often imposes state-centric and expert-driven frameworks that marginalise local perspectives. Drawing on ethnography, discourse analysis, and reflexive positioning, the article analyses two debates: the contested chronology of the rice terraces and the state-led conservation initiative. These debates illustrate how Indigenous peoples strategically navigate heritage discourses – at times reinforcing authorised framings to gain resources and recognition, and at other times challenging them to assert rights and decolonial aspirations. By foregrounding the ambivalence, fluidity, and multi-vocality in heritage-making, the article contributes to Critical Heritage Studies by highlighting the complex interplay between the Authorised Heritage Discourse (AHD) and Indigenous heritage practices. It frames heritage engagement as a spectrum of negotiation and appropriation, highlighting heritage as a dynamic practice marked by tension and creativity. The article highlights how heritage functions both as a contested arena and as a platform for asserting self-determination, where Indigenous peoples reclaim history and challenge state-led development agendas amid ongoing coloniality and state control.

Despite increasing attention following recent catastrophic wildfires in Brazil, research on Indigenous Fire Management remains fragmented across regions and disciplines. This study performed a systematic review, following PRISMA 2020 guidelines, to integrate evidence on IFM across Brazilian biomes, practices, and governance contexts. Searches in major databases (1970-2025) yielded 605 records, of which 20 met eligibility criteria. The studies document 95 Indigenous Territories with systematic fire use, mainly in the Cerrado (52%) and Amazon (36%), followed by the Pantanal (7%) and Atlantic Forest (5%). Fire practices were categorized into five functional axes: agricultural (swidden and fallow enrichment), hunting and fruiting (patch-mosaic burning), cultural and ritual (localized low-intensity burns), prevention and territorial defense (prescribed burns, firebreaks, brigades), and ecological/restorative (control of invasive grasses and maintenance of clearings). Evidence indicates that Indigenous-managed fires enhance landscape heterogeneity, reduce fuel continuity, and significantly lower the extent and severity of uncontrolled wildfires, while strengthening food security and territorial governance. Policy analyses reveal a gradual transition from restrictive "zero-fire" policies toward adaptive co-management models led by the Prevfogo/Ibama program and recognition of Indigenous Fire Stewardship. Overall, IFM emerges as a biocultural conservation strategy that aligns ecological dynamics with traditional knowledge and governance systems, offering promising pathways for climate adaptation and ecosystem restoration. Yet, challenges persist, including unstable funding and limited operational support for Indigenous brigades outside the dry season.

Earthworms have been used medicinally for millennia across multiple cultures. Their therapeutic use is deeply rooted in Indigenous knowledge systems, where healing practices are grounded in relationships with land, animals, and ecological processes. This manuscript synthesizes evidence on the Indigenous origins of earthworm-based remedies, situating them within broader traditions of Indigenous medicine and contemporary biomedical interest. Recognizing these origins is essential for ethical scholarship, cultural respect, and the responsible integration of traditional knowledge into modern health frameworks.

Indigenous tourism has emerged as an important pathway for linking environmental conservation with the socioeconomic well-being of local communities. By integrating traditional knowledge, cultural heritage, and locally available resources, indigenous tourism contributes to revenue generation, cultural preservation, and community capacity building. This paper examines key indigenous tourism practices and analyses their role in promoting an eco-friendly and livable society. Drawing on secondary sources and documented practices, the study highlights how indigenous tourism supports biodiversity conservation, strengthens local economies, revitalizes traditional arts and crafts, and enhances community participation in tourism development. The findings suggest that indigenous tourism offers a balanced approach to tourism development by harmonizing environmental sustainability, economic inclusiveness, and socio-cultural integrity. The study emphasizes the need for policy support and community-centric planning to integrate indigenous tourism into mainstream sustainable tourism strategies.

Contemporary research on sustainable business practices and business model innovation increasingly emphasises the need to identify new, inclusive pathways for circular enterprise development and sustainable business practices. There is growing interest in alternative knowledge systems for their potential to support innovative and inclusive business model development. Although widely acknowledged for their cultural significance, indigenous clothing traditions have not been sufficiently examined for their potential to contribute to contemporary business model innovation, particularly through adaptive reuse strategies. Most existing literature addresses cultural or aesthetic aspects, with limited empirical research investigating how traditional clothing systems can be transformed into viable, scalable, and sustainable enterprises, supported by both qualitative and quantitative evidence. A mixed-method research design was employed, integrating qualitative approaches with quantitative and descriptive analysis. Ethnographic fieldwork was conducted in Ziro, Arunachal Pradesh, the Apatanis’ homeland, where most community members have ancestral roots. Additionally, Itanagar, the capital city, was selected for its significant Apatani population, enabling comparative insights from both traditional and urban contexts. Consumer perspectives are incorporated to assess market relevance and adoption potential, particularly among younger demographics. A structured survey was administered to the target age group (18–55 years) using snowball sampling. The survey collected quantitative data on usage frequency, perceived barriers, sustainability awareness, and openness to contemporary adaptations. Data were analysed using thematic analysis supported by basic statistical techniques. This study demonstrates how indigenous clothing practices of the Apatani tribe of Arunachal Pradesh can contribute to the evolution of sustainable and circular business models within the fashion and creative industries and facilitate sustainable business model innovation through adaptive reuse, circular design strategies, and community-based value creation. The study conceptualises these practices as embedded knowledge systems that demonstrate resource efficiency, adaptive reuse of materials, and community-based production logic. The research presents an empirically grounded framework connecting cultural heritage to scalable and resource-efficient enterprise models. The resulting business model provides practical guidance for designers, entrepreneurs, and policymakers seeking to create heritage-driven circular enterprises while maintaining cultural integrity. These findings apply to other indigenous and craft-based contexts, supporting sustainable growth, innovation, and broader societal impact within the creative economy.

Purpose: This qualitative study investigates how poverty impacts the implementation of play-based pedagogy (PBP) in Early Childhood Education (ECE) centres in Mutare Rural, Zimbabwe. While PBP is globally recommended as a developmentally appropriate practice, its feasibility in low-resource, rural contexts remains critically under-researched. This study addresses this gap by examining the specific barriers poverty creates, the adaptive strategies educators employ and how socio-economic deprivation shapes the nature of children's learning. Methodology: Data were collected through semi-structured interviews with 5 ECE educators, focus group discussions with 20 caregivers and systematic observations across ten purposively selected ECE centres. Thematic analysis revealed that poverty fundamentally reconfigures PBP from a child-centred, exploratory ideal into a practice of 'survivalist adaptation Results: Key findings show that severe material scarcity and infrastructur al deficits create 'pedagogical deserts,' while chronic child hunger directly impairs the cognitive energy necessary for engagement. In response, ECE educators engage in exhausting, unsupported labour, improvising with local materials and indigenous games in a process of 'innovation by desperation.' Conclusions: The study concludes that poverty does not merely weaken PBP but actively produces an alternative, constrained pedagogy. It argues for an integrated policy response that combines material support, context-specific teacher training in low-resource PBP and the formal curricular integration of indigenous play practices to foster sustainable and equitable early learning.

Indigenous Knowledge (IK) refers to the accumulated wisdom, skills, and practices developed by communities over generations through their interaction with the environment and cultural experiences. Indigenous Mathematical Knowledge (IMK), as a component of this broader system, represents the mathematical ideas and practices embedded in the cultural traditions, daily activities, and lived experiences of indigenous communities. It includes diverse approaches to counting, measuring, patterning, and problem-solving that are closely connected to local environments and socio-cultural contexts. Recognising the significance of such knowledge systems, there is a growing need to incorporate IMK into contemporary education to make mathematics more meaningful, inclusive, and accessible. This study is guided by two objectives: to analyse the relevance of Indigenous Mathematical Knowledge in contemporary education, and to explore the pedagogical implications and sustainable perspectives of integrating IMK in mathematics education. The study adopts a review-based methodology, drawing on research articles, literature on ethnomathematics and Indigenous Mathematical Knowledge, reports on Indigenous Knowledge Systems (IKS), and studies of indigenous practices. The findings of the study are organised around three key dimensions: the relevance of IMK in contemporary education, its pedagogical implications for teaching–learning processes, and its contribution to sustainable perspectives. These dimensions collectively highlight the potential of IMK to make mathematics education more inclusive, contextually meaningful, and aligned with sustainability goals. The analysis suggests that integrating IMK can strengthen students’ engagement, connect mathematics with real-life experiences, and promote equity, particularly for indigenous and rural learners. Furthermore, it fosters ecological awareness, ethical values, and locally grounded problem-solving approaches. In alignment with frameworks such as the National Education Policy 2020 and SDG 4, the study concludes that recognizing IMK as a dynamic and evolving knowledge system can transform mathematics education into a more holistic, inclusive, and sustainable discipline, despite having challenges related to implementation and standardisation. Keywords: Indigenous Mathematical Knowledge, Indigenous Knowledge System, Contemporary Education, Pedagogical Implications, Sustainable perspectives

Indigenous Traditional Health Care Practice Systems: A Sociological Study on the Poumai Naga Community.

Infant health is closely linked to feeding practices, with the World Health Organization recommending exclusive breastfeeding for the first 6 months of life. However, in some underprivileged communities in Ghana, this recommendation is not consistently followed, and traditional breastfeeding practices continue to prevail. This study aimed to explore the indigenous breastfeeding practices among lactating mothers in Northern Ghana. A qualitative descriptive design was employed, involving in-depth interviews with 15 participants who had babies younger than 6 months. All interviews were recorded, transcribed verbatim, and analyzed using thematic data analysis. The study revealed that many participants believed colostrum should not be given to babies, as it was considered unsuitable. Some participants perceived the breast milk of first-time mothers as bitter. Also, a common belief was that new-born babies should be given water as their first intake, and there was a consensus that introducing water and food before 6 months was acceptable. The findings highlighted that elderly women in the community play a significant role in preserving and enforcing indigenous practices among lactating mothers. Indigenous breastfeeding practices remain widespread in rural Northern Ghana. There is a need for more robust breastfeeding campaigns to address and modify these traditional practices to align with recommended guidelines.

We are living in an era of Indigenous rematriation where Indigenous peoples’ ontologies, epistemologies, diverse cultures, languages, curation, and arts all around the globe are working to restore balance and return the sacred toward our self-determination and political sovereignty. As a collective led mostly by Indigenous women representing a broad span of what is currently known as the United States and Canada, we each are working with and alongside Indigenous communities to reclaim the cultural, spiritual, relational, and ecological protection of future uses of cultural fire. Cultural fire includes Indigenous-led fire practices such as cultural burning, fire medicine, ceremonial fire, and ancestral land-based stewardship responsibilities. Outlawed by settlers and state-led agencies, Indigenous peoples understood our relationship with fire was not solely ecological—it was and continues to be cultural, spiritual, relational, and political. With increased extreme weather, settler government agencies are now calling for an increase in cultural burning to mitigate the effects of uncontrolled wildfires and climate- change impacts. As many of our nations across the globe revitalize our cultural fire practices, we are collectively experiencing what we deem a Fire Back movement. The reclamation and revitalization of fire practices is being led through Indigenous rematriation (which is community-driven), Indigenous matriarchal-led practices, and relations with the land. Rematriation aims to restore balance and promote healing in Indigenous communities by reclaiming Indigenous knowledges, revitalizing cultural practices and obligations, and supporting Indigenous leadership and decision-making power. We conceptualize “rematriation” to mean the return, revivification, and restoration of our responsibilities and relationalities with fire as our relative. Furthermore, we offer rematriation not in opposition to “repatriation” (a legal term developed under the Native American Graves Protection and Repatriation Act, which aims to return cultural objects to Indigenous peoples)—rather, we offer the term as a balance of societal roles our peoples held in our communities and with our environments since time immemorial. This article and the Indigenous fire scholarship curated represent a spectrum of geographies throughout the USA and Canada, offering a conceptualization of “Fire Back” through rematriation to restore rights to the intentional use of Indigenous-led and -informed fire practices. Our framework articulates fire rematriation through the interconnected kinship of people, fire, and planet. It also advocates for cultural fire sovereignty: fire practices, governance, safety, health, and adaptation led and informed by Indigenous peoples, including our scholars, practitioners, and allied researchers meaningfully engaging as partners and supporters. Significantly, cultural fire differs from prescribed fire in both process and protocol. To differentiate, we expand on, adapt, and apply the role of cultural safety in relation to rematriating Indigenous fire practices and cultural fire sovereignty. In this context, cultural safety is trauma-informed and can only be defined and assessed by Indigenous peoples, our families, and our communities in the given fire-scape and related institutional setting. Outcomes can range from feeling physically, socially, emotionally, and spiritually respected and safe or safer, to experiencing the absence of racism and discrimination, to feeling that one’s Indigenous culture is acknowledged, appreciated, and incorporated into wildfire management. Furthermore, cultural safety in wildfire management can be recognized at various levels from the microlevel (individual) to the macrolevel (environmental and societal—land, water, place, and geography). Fostering spaces where Indigenous cultural practices are seen, heard, included and respected, relationality is built from cultural safety in fostering equity in the use of Indigenous-led fire practices: facilitating the exercise of inherent relationships and rights by Indigenous peoples, families, nations, and communities in this current Fire Back movement.

This article presents an insider-based ethnographic account of traditional silkworm rearing practices among the Pahari ethnic group, recently recognized as a Scheduled Tribe in 2024 in Jammu and Kashmir. Grounded in four years of fieldwork in Bakhar village, Rajouri district—where the researcher is a native resident—the study employs ethnographic methods and Interpretative Phenomenological Analysis (IPA) to examine the transmission, ecological rationale, and cultural meanings embedded in indigenous sericulture knowledge. The research is based on twenty semi-structured interviews, focus group interview, non-participant observation, and extensive field visits to rearing centers, households, and cocoon markets. It also incorporates insights from interviews with government officials, traders, and silk reelers, while maintaining a primary focus on rearers and their lived experiences. The study situates indigenous practices within a post-development and pluriversal framework, challenging dominant models of modernization and centralized development. Rather than treating local methods as obsolete, the paper argues for their epistemic validity and ecological embeddedness. In doing so, it draws attention to the marginalization of community-based knowledge systems in policy and academic discourse. This contribution underscores the urgency of documenting and recognizing situated knowledge—not only as cultural memory but as a vital resource for sustainable and context-sensitive development alternatives.

This research article explores the integration of indigenous knowledge into Agri-Tourism as a means of promoting sustainable development. Indigenous agricultural practices have long been recognized for their environmental sustainability and cultural significance. Agri-tourism provides an opportunity to preserve and promote these traditional practices while offering economic benefits to rural communities. Additionally, it enhances biodiversity conservation, supports rural livelihoods, and fosters cultural exchange between tourists and indigenous communities. This paper examines successful case studies, identifies challenges in integrating indigenous knowledge into Agri-Tourism, and proposes strategies to enhance its role in sustainable development. The findings indicate that Agri-Tourism can serve as a powerful tool for rural empowerment, cultural preservation, and ecological resilience when indigenous knowledge is effectively incorporated into tourism models.

The aim of this article is to explore the symbiotic relationship between human and more-than-human world through a series of descriptions and representations found in the Modern Greek prose titled The High Mountains [Ta Psila Vouna in Modern Greek] of Zacharias Papantoniou, and the Bigfoot Mountain of Roderick O’ Grady, focusing particularly on how humans and nonhumans evolve, live together and communicate. Both authors describe the natural world extensively, focusing on the childish perception and emotions in nature through the beauty and ‘purity’ of mountain life that is full of indigenous practices, myths and legends of the past. Through the ecocritical outlook we address three different but closely connected to each other layers: the perceptual, the psychological and the phenomenological. These three layers lay the ground to approach the natural as a mode for its re-evaluation. Reconnecting with nature involve fostering a closer relationship with the natural world. Papantoniou’s econarratives are exemplary of raising ecological awareness for the protection of nature while O’Grady’s econarratives view nature as kin, helping individuals to understand their place within a larger ecological web. Both authors cultivate a sense of belonging in nature, addressing environmental challenges and promoting sustainable living.

Open education centers around collaborative practices, but these practices do not account for ways of knowing outside of the Western-centric perspective of sharing knowledge openly. Centuries of colonial research practices have left Western researchers with prestige and funding–and Indigenous communities understandably wary (Smith, 1999). Researchers have made careers out of stealing Indigenous knowledge they lacked the cultural context to understand, while Indigenous languages and cultures suffered under epistemicide and cognitive imperialism–a colonization of the mind that saw millennia of Indigenous scientific practices, spiritualities, and languages made illegal (Battiste, 1998). How can open education learn to rematriate knowledge that has been both exploited and suppressed? Drawing on the work of Rajiv Jhangiani’s 5Rs for Open Pedagogy (2019), as well as Tuck et al. (2022) visiting framework, among others, this article proposes 6Rs for Indigenous open pedagogy as a means to begin addressing cognitive imperialism in the work of open education. These 6Rs will reside in a framework of the literature and through conversation and discussion of the nuances around asking Indigenous communities to participate in a currently colonized structure.