Indigenous criminology has developed since the start of the 21st century as a result of the regeneration of Indigenous epistemologies and reinvigoration of Indigenous critique of the criminal justice practices of settler-colonial states. In stark contrast to Carlen’s call for criminology as a scientific art, Indigenous formulations—political, partisan, and subjective, reflective of the stated aims of activist scholars such as Agozino, Monture-Angus, Victor, Tauri, and Porter—are evangelical by necessity to hold the settler-colonial state accountable for the violence it perpetrates against Indigenous peoples, and to subject western criminologists to critical scrutiny for their historical and contemporary support for the state. This support manifests through the use of theories and research methodologies that silence Indigenous experiences of settler-colonial crime control, and approaches to crime and social harm, and through the discipline of criminology’s continued support for the state’s continued subjugation of Indigenes. The Indigenous critique challenges the Eurocentric nature of much western criminological analysis of Indigenous over-representation in criminal justice, especially in settler-colonial settings, which often lacks a theory of colonialism, reserving analysis for the recalcitrant native and their supposedly criminogenic culture. Also problematic is the tendency of many criminologists to utilise non-engaging methods for researching Indigenous peoples, a process that too often sidelines their experiences of crime control processes. In contrast, Indigenous scholars and their non-Indigenous allies propose an Indigenous variant of the discipline based on core principles that distinguish their activist scholarship from the mainstream, including rejecting the false dichotomy between objectivity and commitment, giving back by speaking truth to power, and making research real for Indigenous peoples.