This book undertakes an exploratory exercise in decolonizing criminology through engaging postcolonial and postdisciplinary perspectives and methodologies. Through its historical and political analysis and place-based case studies, it challenges criminological inquiry by installing colonial structures of power at the centre of the contemporary criminological debate. This work unseats the Western nation-state as the singular point of departure for comparative criminological and socio-legal research. Decolonising Criminology argues that postcolonial and postdisciplinary critique can open up new pathways for criminological investigation. It builds on recent debates in criminology from outside of the Anglosphere. The authors deploy a number of heuristic devices, perspectives and theories generally ignored by criminologists of the Global North and engage perspectives concerned with articulating new decolonised epistemologies of the Global South. This book disputes the view that colonisation is a thing of the past and provides lessons for the Global North.

Unsettling Colonial Automobilities explores the vehicle's role in imposing colonialism on Indigenous people and proposes an Indigenous automobility that reclaims sovereignty over place and centricity. Based on extensive fieldwork within First Nations communities, accounts from Indigenous scholars and activists in Australia, New Zealand/Aotearoa, Canada and the United States, and cinematic/literary representations, this contribution challenges unrestricted mobility in modernity and highlights the vehicle's impact on Indigenous communities. Chapters examine how Indigenous people are criminalized for non-compliance with vehicle regulations, explores the vehicle as a tool of racial violence, and discusses how Indigenous communities utilize vehicles for protection, cultural expression, and reconnection with their land. By demonstrating the vehicle's involvement in colonial violence and its potential for empowering Indigenous cultures, Unsettling Colonial Automobilities acknowledges the significance of human movement, migration, and boundary-transcendence in modern life while acknowledging the dark history associated with these phenomena.

Indigenous People, Crime and Punishment examines criminal sentencing courts' changing characterisations of Indigenous peoples' identity, culture and postcolonial status. Focusing largely on Australian Indigenous peoples, but referring also to the Canadian and New Zealand experiences, Thalia Anthony critically analyzes how the judiciary have interpreted Indigenous difference. Through an analysis of Indigenous sentencing decisions and remarks over a fifty year period in a number of jurisdictions, the book demonstrates how discretion is moulded to cultural assumptions about Indigeneity. More specifically, Indigenous People, Crime and Punishment shows how the increasing demonisation of Indigenous criminality and culture in sentencing has turned earlier 'gains' in the legal recognition of Indigenous peoples on their head. The recognition of Indigenous difference is thereby revealed as a pliable concept that is just as likely to remove rights as it is to grant them.

Indigenous People, Crime and Punishment examines criminal sentencing courts changing characterisations of Indigenous peoples identity, culture and postcolonial status. Focusing largely on Australian Indigenous peoples, but drawing also on the Canadian experiences, Thalia Anthony critically analyses how the judiciary have interpreted Indigenous difference. Through an analysis of Indigenous sentencing remarks over a fifty year period in a number of jurisdictions, the book demonstrates how judicial discretion is moulded to dominant white assumptions about Indigeneity. More specifically, Indigenous People, Crime and Punishment shows how the increasing demonisation of Indigenous criminality and culture in sentencing has turned earlier gains in the legal recognition of Indigenous peoples on their head. The recognition of Indigenous difference is thereby revealed as a pliable concept that is just as likely to remove concessions as it is to grant them. Indigenous People, Crime and Punishment suggests that Indigenous justice requires a two-way recognition process where Indigenous people and legal systems are afforded greater control in sentencing, dispute resolution and Indigenous healing.