Critical pedagogues of today, like those before them, have advanced the struggle against oppression and human suffering. However, the most recent cohort has been informed by not only those who came before them, but by their own generational-specific positionalities and perspectives—they are the "hip hop" and "punk rock" generation. Curry Malott is among those critical pedagogues of this generation. His first book, co-authored with Milagros Peña, Punk Rockers’ Revolution: A Pedagogy of Gender, Race and Class (2004), outlines the complex and contradictory ways in which punk rock has both resisted and accommodated the dominant, white supremacist, homophobic, patriarchal society. This work critically examines the ways in which punk rockers have failed to overcome their mainstream hegemonic indoctrination while simultaneously celebrating their counter-hegemonic successes. This work points to ways critical pedagogues can draw on the organic culture of the working and middle classes in the service of social justice with their engagements with students. Since the publication of Punk Rockers’ Revolution, which focused on the complexities of culture and identity formation, Malott has continued to advance the field of cultural studies by situating his work within a decidedly materialist context drawing on the work of Marxist and neo-Marxist scholars. Most recently, however, Malott has taken long strides in re-making critical pedagogy for the twenty-first century by situating it in the context of Native North America in his most recent book A Call to Action: An Introduction to Education, Philosophy and Native North America (2007: Peter Lang Publishing). In A Call to Action Malott challenges educators to consider what it means, philosophically, to educate in overwhelmingly stolen Native land which is concretely contextualized in a long legacy of physical, biological and cultural genocide that persists to the present moment. Malott, as a self-identified Marxist, drawing on the many insights of Indigenous scholars, challenges Marxism to consider the implications for Indigenous communities for the settler working-class to seize control of the state and/or the means of production. In so doing Malott explores the many ways in which Western and Indigenous philosophy can work in solidarity against not only the process of value production, but against the Columbian process of plunder. From this perspective we are challenged to consider production, that is, work, as not only exploitative of human labor power but a threat to all that is. In other words, we are asked to reflect on the idea that work is plunder. Malott therefore does not suggest that critical pedagogues challenge students to consider making work more equitable as democratic citizens, and thus to distribute the fruits of plunder more equally, but to end the process of value production in the service of plunder altogether.