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This collaborative work represents a pathbreaking exercise in Native American theology. While observing traditional categories of Christian systematic theology (Creation, Deity, Christology, etc.), each of these is reimagined consistent with Native experience, values, and worldview. At the same time the authors introduce new categories from Native thought-worlds, such as the Trickster (eraser of boundaries, symbol of ambiguity), and Land. Finally, the authors address issues facing Native Americans today, including racism, poverty, stereotyping, cultural appropriation, and religious freedom. Book jacket.
Focusing on three diverse indigenous traditions, Native American Religious Traditions highlights the distinct oral traditions and ceremonial practices; the impact of colonialism on religious life; and the ways in which indigenous communities of North America have responded, and continue to respond, to colonialism and Euroamerican cultural hegemony.
Native and Christian is an anthology of essays by indigenous writers in the United States and Canada on the problem of native Christian identity. This anthology documents the emergence of a significant new collective voice on the North American religious landscape. It brings together in one volume articles originally published in a variety of sources (many of them obscure or out-of-print) including religious magazines, scholarly journals, and native periodicals, along with one previously unpublished manuscript.
This book tells the gripping story of New England's Natives' efforts to reshape their worlds between the 1670s and 1820 as they defended their land rights, welcomed educational opportunities for their children, joined local white churches during the First Great Awakening (1740s), and over time refashioned Christianity for their own purposes.
Coming Full Circle provides a working constructive dogmatics in Native Christian theology. Drawing together leading scholars in the field, this volume seeks to encourage theologians to reconsider the rich possibilities present in the intersection between Native theory and practice and Christian theology and practice. This innovative work begins with a Native American theory for doing constructive Christian theology and illustrates the possibilities with chapters on specific Christian doctrines in a “theology in outline.” This volume will make an important contribution representing the Native American voice in Christian theology.
"In 2016, thousands of people travelled to North Dakota to camp out near the Standing Rock Sioux Reservation to protest the construction of an oil pipeline that is projected to cross underneath the Missouri River a half mile upstream from the Reservation. The Standing Rock Sioux consider the pipeline a threat to the region's clean water and to the Sioux's sacred sites (such as its ancient burial grounds). The encamped protests garnered front-page headlines and international attention, and the resolve of the protesters was made clear in a red banner that flew above the camp: "Defend the Sacred". What does it mean when Native communities and their allies make such claims? What is the history of such claim-making, and why has this rhetorical and legal strategy - based on appeals to religious freedom - failed to gain much traction in American courts? As Michael McNally recounts in this book, Native Americans have repeatedly been inspired to assert claims to sacred places, practices, objects, knowledge, and ancestral remains by appealing to the discourse of religious freedom. But such claims based on alleged violations of the First Amendment "free exercise of religion" clause of the US Constitution have met with little success in US courts, largely because Native American communal traditions have been difficult to capture by the modern Western category of "religion." In light of this poor track record Native communities have gone beyond religious freedom-based legal strategies in articulating their sacred claims: in (e.g.) the technocratic language of "cultural resource" under American environmental and historic preservation law; in terms of the limited sovereignty accorded to Native tribes under federal Indian law; and (increasingly) in the political language of "indigenous rights" according to international human rights law (especially in light of the 2007 U.N. Declaration of the Rights of Indigenous Peoples). And yet the language of religious freedom, which resonates powerfully in the US, continues to be deployed, propelling some remarkably useful legislative and administrative accommodations such as the 1990 Native American Graves Protection and Reparation Act. As McNally's book shows, native communities draw on the continued rhetorical power of religious freedom language to attain legislative and regulatory victories beyond the First Amendment"--
After five hundred years of conquest and social destruction, he says, any useful reflection must come to terms with the political state of Indian affairs and the political hopes and visions for recovering the health and well-being of Indian communities. Does Christian theology have a positive role to play?
This collaborative work represents a pathbreaking exercise in Native American theology. While observing traditional categories of Christian systematic theology (Creation, Deity, Christology, etc.), each of these is reimagined consistent with Native experience, values, and worldview. At the same time the authors introduce new categories from Native thought-worlds, such as the Trickster (eraser of boundaries, symbol of ambiguity), and Land. Finally, the authors address issues facing Native Americans today, including racism, poverty, stereotyping, cultural appropriation, and religious freedom--From publisher's description.
This important study examines the significance of traditional Native American practices in Pentecostal worship and observes how members of the Native American Contextual Movement integrate these practices. Alexander suggests missiological implications of traditional Native American practices in Pentecostal worship and church life. He addresses the development of the powwow movement and pan-Indianism as an important sociological phenomena paving the way for inter-tribal ministry. He surveys the history of Native American ministries in the Church of God (Cleveland, Tennessee) and traces the development of a pneumatological Pentecostal theology of religions and the use of sacred objects in Pentecostalism. By using participant observation, personal interviews, and case studies, Alexander investigates examples of active contextualization and discovers how contextualized traditional practices enhance Native Pentecostal worship and mission. The study focuses on six traditional practices that are being contextualized in Native Pentecostal churches: language, smudging, drums and rattles, dance, talking circles, and ceremony. Alexander argues that implementing these contextualized practices in Pentecostal worship reduces syncretism and moves people closer to God.