READING ENGAGEMENTS, sometimes direct and sometimes oblique, with my exhortation to "Always Indigenize!" has brought home to me both the inescapable deficiencies and limited impact of academic writing, and the need to continue to do it. At a time when significant but selective re-investment in Canada's universities threatens to make them more necolonial than postcolonial, the need to make our universities and colleges the object of inquiry as well as its locus has rarely been more urgent. And what happens in Canada must also be seen in international perspective in order that we gain a clearer sense of where we need to be directing our current critical and communicative efforts, and who might join us from away in robustly academic multilateralism. There is a double infinity to any text: an infinity internal to its exegesis, and an infinity of contexts which will inflect or direct interpretation ever differently. The essays that follow here demonstrate this in provocative and inspiring ways. Paulomi Chakraborty shows how a universalizing term like "Always" implicates the problem of universals as such, and their specific Enlightenment and Euro-imperialist histories. She reframes Indigenizing outside the settler-colony frame in realities that show the limits to settlement in India while testing the notion of Indigenousness against the exclusions suffered by Adivasi/tribal" peoples and the limit case of the Dalit. Lynn Mario T. Menezes de Sousa, who gave a wonderful plenary address at the Congress in Winnipeg in 2004, lays out e of his most striking arguments here. He explains the situation of Indigenous peoples and languages in Brazil where the linguistic nation has endeavoured to accommodate the diversity of literacies active within it. Educational policy is well intentioned but distorting and assimilative, and its limits can be mapped in the scene of "writing" from a "third space" beyond both academic and indigenous vantages yet representing both metropolitan centrality and Third World marginality. A socially-based visual perpectivism reveals just how wrong Ong and his many disciples re about aboriginal reality, while reminding readers that academic work and personal interaction look very different when the seer is always also seen. While authenticity remains in the eye of the dominant beholder, hybridity will be seen and resisted as contamination and corruption rather than the necessary self-transformations of indigenous peoples. Ignorance and arrogance converge to ensure the Other stays pure. The contribution by Rosemary Hennessy, an American scholar, offers further, strongly contrasting variations on the theme of indigenizing as a decolonizing practice. She grounds her essay firmly in the directive contexts of NA- and north-south relations in Mexico today. …