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Latin American countries have experienced demographic and linguistic changes since Educación Intercultural Bilingüe (EIB) was first developed. Yet, ministries of education continue to impose generic models that do not reflect the realities of migrant Indigenous groups, who experience linguistic and ethnic minoritisation processes. Based on our ongoing work with a migrant Salasaka Indigenous community from the Ecuadorian Andes living in Galapagos, a region in which the majority of the population does not identify as Indigenous nor speak Kichwa, we propose Contextualización Transformativa de Educación Intercultural Bilingüe (CTEIB). CTEIB 1) considers processes of enacting Indigeneity in migratory contexts; 2) reflects the dialogic influence of place on migrant Indigenous communities' languages, traditional ecological knowledge, and culture; and 3) acknowledges the agency and creativity of Indigenous groups as transformative agents in maintaining their languages and Indigeneity outside their ancestral lands. This paper describes the theoretical underpinnings of CTEIB by building on the work of the Salasaka community in contextualising and adapting the Ecuadorian EIB programme to Galapagos. Beyond the importance of this work for migrant Indigenous communities, this work advocates for EIB programmes to address Indigenous migration in their design and implementation with implications for educational researchers, policy makers, and educators.

Drawing from Critical Latinx Indigeneities, this study explored how Kichwa Saraguro families are (re)creating their Indigeneity and reclaiming their Kichwa language in rural areas of Wisconsin. Using a subset of data gathered through ethnographic work, we report on interviews with 10 members of the Saraguro community as they described the practices they enact to teach and learn what it means to be Saraguro. Our findings revealed that in response to experiences marked by ethnoracial minoritization, Saraguro youth and families have developed home- and community-based pedagogies to continue reclaiming their Kichwa language, culture, and epistemology. These practices included the intergenerational communal teaching of Saraguro culture, Kichwa language-learning initiatives, and Saraguro-led events designed to educate broader communities. Saraguro parents and teenage children pointed to the myriad of practical and emotional benefits they received from local and transnational Saraguro networks. Recommendations for critical educational research on transnational Indigenous Latine/x communities are discussed here.