Resting Lightly on Mother Earth contributes to the discourse on cross-cultural studies in urban contexts. The chapters in this book illustrate how class differences, access to resources and education differentially shape Aboriginal people's experiences in urban centres. For some, adapting to urban life has meant opportunities for educational advancement and a chance to live and work with a wide range of people from different backgrounds. For others, city living is an unremitting struggle for survival among daily encounters with overt racism. However, there are common struggles: Indigenous peoples, whatever their circumstance, continue the struggle to maintain strong cultural identities as they seek full membership in society. Despite the challenges presented by an environment where relationships are fragmented and impersonal, and where meeting basic needs is sometimes a daily struggle, Indigenous people are certain that their identities were not left at the edge of the city when they arrived in this place and space. Understanding the context of Aboriginal peoples' experiences in urban centres is crucial to determining the strategies that might be employed through education systems that are devoted to the "public common good." Many chapters in this book describe the struggle and strategies for balanced lives as Aboriginal people come to live and work in the cities. The tensions of urbanization, recognized by many who live in cities, are exacerbated for Aboriginal people because they often experience the additional challenges of poverty, unemployment, poor education or racism. The four sections of this book illustrate the range of urban Aboriginal responses to city life. The first section presents a broad overview of experiences of Aboriginal people living in urban areas in Canada and Australia, while the second section describes the experiences of students who are particularly marginalized by poverty, the effects of cultural dislocation and racism. The next section shifts to the identity-affirming work of one particular teacher education program. Finally, the last section describes Aboriginal and non-Aboriginal professional people working together in the city.
