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This book presents current research in the political ecology of indigenous revival and its role in nature conservation in critical areas in the Americas. An important contribution to evolving studies on conservation of sacred natural sites (SNS), the book elucidates the complexity of development scenarios within cultural landscapes related to the appropriation of religion, environmental change in indigenous territories, and new conservation management approaches. Indigeneity and the Sacred explores how these struggles for land, rights, and political power are embedded within physical landscapes, and how indigenous identity is reconstituted as globalizing forces simultaneously threaten and promote the notion of indigeneity.
Weaving archival records, ancient maps and narratives, and the wisdom of the elders, Roberto Cintli Rodriguez offers compelling evidence that maíz is the historical connector between Indigenous peoples of this continent. Rodriguez brings together the wisdom of scholars and elders to show how maíz/corn connects the peoples of the Americas.
A “profound and inspiring” collection of ancient indigenous wisdom for “anyone wanting the healing of self, society, and of our shared planet” (Peter Levine, author of Waking the Tiger: Healing Trauma). A Penobscot Indian draws on the experiences and wisdom of the First Nations to address environmental justice, water protection, generational trauma, and more. Drawing from ancestral knowledge, as well as her experience as an attorney and activist, Sherri Mitchell addresses some of the most crucial issues of our day—including indigenous land rights, environmental justice, and our collective human survival. Sharing the gifts she has received from the elders of her tribe, the Penobscot Nation, she asks us to look deeply into the illusions we have labeled as truth and which separate us from our higher mind and from one another. Sacred Instructions explains how our traditional stories set the framework for our belief systems and urges us to decolonize our language and our stories. It reveals how the removal of women from our stories has impacted our thinking and disrupted the natural balance within our communities. For all those who seek to create change, this book lays out an ancient world view and set of cultural values that provide a way of life that is balanced and humane, that can heal Mother Earth, and that will preserve our communities for future generations.
Extremely distant and distinct indigenous communities have over recent decades become more like themselves and more like each other – a paradox prevalent globally but inadequately explained by established analytical frames, particularly with regard to religion. Addressing this rich and unfolding context, the Handbook of Indigenous Religion(s) engages a wide variety of locations and perspectives. Drawing upon the efforts of a diverse group of scholars working at the intersection of indigenous studies and religious studies, this volume includes a programmatic introduction that argues for new ways of conceptualizing the field of indigenous religion(s), numerous case study-based examples, and an Afterword by Thomas Tweed.
What does it mean to become rooted in the land? How can we become better relatives to our greatest teacher, the Earth? Becoming Rooted invites us to live out a deeply spiritual relationship with the whole community of creation and with Creator. Through meditations and ideas for reflection and action, Randy Woodley, an activist, author, scholar, and Cherokee descendant, recognized by the Keetoowah Band, guides us on a one-hundred-day journey to reconnect with the Earth. Woodley invites us to come away from the American dream--otherwise known as an Indigenous nightmare--and get in touch with the water, land, plants, and creatures around us, with the people who lived on that land for thousands of years prior to Europeans' arrival, and with ourselves. In walking toward the harmony way, we honor balance, wholeness, and connection. Creation is always teaching us. Our task is to look, and to listen, and to live well. She is teaching us now.
This book presents current research in the political ecology of indigenous revival and its role in nature conservation in critical areas in the Americas. An important contribution to evolving studies on conservation of sacred natural sites (SNS), the book elucidates the complexity of development scenarios within cultural landscapes related to the appropriation of religion, environmental change in indigenous territories, and new conservation management approaches. Indigeneity and the Sacred explores how these struggles for land, rights, and political power are embedded within physical landscapes, and how indigenous identity is reconstituted as globalizing forces simultaneously threaten and promote the notion of indigeneity.
What counts as 'indigenous religion' in today ́s world? Who claims this category? What are the processes through which local entities become recognisable as 'religious' and 'indigenous'? How is all of this connected to struggles for power, rights and sovereignty? This book sheds light on the contemporary lives of indigenous religion(s), through case studies from Sápmi, Nagaland, Talamanca, Hawai`i, and Gujarat, and through a shared focus on translations, performances, mediation and sovereignty. It builds on long term case-studies and on the collaborative comparison of a long-term project, including shared fieldwork. At the center of its concerns are translations between a globalising discourse (indigenous religion in the singular) and distinct local traditions (indigenous religions in the plural). With contributions from leading scholars in the field, this book is a must read for students and researchers in indigenous religions, including those in related fields such as religious studies and social anthropology.
"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"--
In contemporary Indian Country, many of the people who identify as "American Indian" fall into the "urban Indian" category: away from traditional lands and communities, in cities and towns wherein the opportunities to live one's identity as Native can be restricted, and even more so for American Indian religious practice and activity. Tradition, Performance, and Religion in Native America: Ancestral Ways, Modern Selves explores a possible theoretical model for discussing the religious nature of urbanized Indians. It uses aspects of contemporary pantribal practices such as the inter-tribal pow wow, substance abuse recovery programs such as the Wellbriety Movement, and political involvement to provide insights into contemporary Native religious identity. Simply put, this book addresses the question what does it mean to be an Indigenous American in the 21st century, and how does one express that indigeneity religiously? It proposes that practices and ideologies appropriate to the pan-Indian context provide much of the foundation for maintaining a sense of aboriginal spiritual identity within modernity. Individuals and families who identify themselves as Native American can participate in activities associated with a broad network of other Native people, in effect performing their Indian identity and enacting the values that are connected to that identity.
The story of Native peoples’ resistance to environmental injustice and land incursions, and a call for environmentalists to learn from the Indigenous community’s rich history of activism Through the unique lens of “Indigenized environmental justice,” Indigenous researcher and activist Dina Gilio-Whitaker explores the fraught history of treaty violations, struggles for food and water security, and protection of sacred sites, while highlighting the important leadership of Indigenous women in this centuries-long struggle. As Long As Grass Grows gives readers an accessible history of Indigenous resistance to government and corporate incursions on their lands and offers new approaches to environmental justice activism and policy. Throughout 2016, the Standing Rock protest put a national spotlight on Indigenous activists, but it also underscored how little Americans know about the longtime historical tensions between Native peoples and the mainstream environmental movement. Ultimately, she argues, modern environmentalists must look to the history of Indigenous resistance for wisdom and inspiration in our common fight for a just and sustainable future.