This timely collection of qualitative studies challenges the pervasive narrative of indigenous languages as destined for extinction. It offers an array of perspectives that make visible the possibilities of ‘resurgence, reclamation, revitalization and resilience’ (1), especially in the face of linguistic nationalism (195, 210) and the imposition of capitalism (221). Each chapter is written or co-written by indigenous scholars, which indicates the editors’ aim to present authentic and respectful depictions of various community-led and community-focused language reclamation processes.

Although language loss and language shift are linked to the spread of globalization, new technologies, and increased contact with hegemonic influences of the West, each indigenous community has its own set of challenges to consider when planning their language reclamation strategies. To represent these diverse tactics in the context of local realities and concerns, the editors organize this volume into three parts: ‘policies and politics’ (29–68), ‘pedagogies and processes’ (69–172), and ‘prospects and possibilities’ (173–234).

Part 1 explores contemporary language policies against the backdrop of colonization and the creation of the nation-state. With the nation-state came the ‘one nation – one language’ policy that continues to marginalize and penalize speakers of indigenous languages. In the final chapter of this section, Nkonko M. Kamwangamalu asks what can be done to make official recognition of indigenous languages a lived reality and not just a written policy. Using the lens of economic linguistics to analyse why African languages have not increased in status despite becoming official languages in post-apartheid South Africa, he concludes that this is primarily because ‘South Africa has never linked African languages with economic returns’ (59).

Part 2 begins by reframing the goals of language reclamation in terms of attaining ‘culturalcy’ (73) rather than Western concepts of literacy, which have often been the focus of official language policies and school-based programs. The contributors in this section emphasize the need for ‘reconfiguring power relations to wedge open new spaces for language reclamation in and out of schools’ (14). One such strategy is for Indigenous communities to utilize technology to go beyond the classroom, thereby giving speakers a new medium in which to use their language and more opportunities to connect with speakers in the diaspora.

Looking toward the future, Part 3 examines the powerful role of youth in maintaining relationships with elders and fighting for ‘language policy justice’ (210). Chapters 8 and 10 focus on ways to rebuild intergenerational transmission. Because official language policies are often in name only and ‘there is no affirmation to students that their native tongue is valued in society’ (222), maintaining familial relationships may be the key to many communities’ language reclamation efforts.

The socioeconomic impacts of capitalism and the lingering effects of colonialism on indigenous communities and their language use are addressed throughout all ten chapters, providing an historically informed snapshot of contemporary language reclamation issues and efforts. This collection will surely be of interest to anyone engaged with language reclamation, whether as an indigenous community member or as a nonindigenous collaborator.