Michael D. McNally
- Published in print:
- 2020
- Published Online:
- September 2020
- ISBN:
- 9780691190907
- eISBN:
- 9780691201511
- Item type:
- book
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691190907.001.0001
- Subject:
- Society and Culture, Native American Studies
From North Dakota's Standing Rock encampments to Arizona's San Francisco Peaks, Native Americans have repeatedly asserted legal rights to religious freedom to protect their sacred places, practices, ...
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From North Dakota's Standing Rock encampments to Arizona's San Francisco Peaks, Native Americans have repeatedly asserted legal rights to religious freedom to protect their sacred places, practices, objects, knowledge, and ancestral remains. But these claims have met with little success in court because Native American communal traditions don't fit easily into modern Western definitions of religion. This book explores how, in response to this situation, Native peoples have creatively turned to other legal means to safeguard what matters to them. To articulate their claims, Native peoples have resourcefully used the languages of cultural resources under environmental and historic preservation law; of sovereignty under treaty-based federal Indian law; and, increasingly, of Indigenous rights under international human rights law. Along the way, Native nations still draw on the rhetorical power of religious freedom to gain legislative and regulatory successes beyond the First Amendment. This book casts new light on discussions of religious freedom, cultural resource management, and the vitality of Indigenous religions today.Less
From North Dakota's Standing Rock encampments to Arizona's San Francisco Peaks, Native Americans have repeatedly asserted legal rights to religious freedom to protect their sacred places, practices, objects, knowledge, and ancestral remains. But these claims have met with little success in court because Native American communal traditions don't fit easily into modern Western definitions of religion. This book explores how, in response to this situation, Native peoples have creatively turned to other legal means to safeguard what matters to them. To articulate their claims, Native peoples have resourcefully used the languages of cultural resources under environmental and historic preservation law; of sovereignty under treaty-based federal Indian law; and, increasingly, of Indigenous rights under international human rights law. Along the way, Native nations still draw on the rhetorical power of religious freedom to gain legislative and regulatory successes beyond the First Amendment. This book casts new light on discussions of religious freedom, cultural resource management, and the vitality of Indigenous religions today.
Laurel C. Schneider
- Published in print:
- 2013
- Published Online:
- January 2014
- ISBN:
- 9780823251551
- eISBN:
- 9780823252985
- Item type:
- chapter
- Publisher:
- Fordham University Press
- DOI:
- 10.5422/fordham/9780823251551.003.0008
- Subject:
- Philosophy, Philosophy of Religion
Theopoetics begins in poetry and ends in theology. It is a mode of theological analysis that enables critical evaluation and overcoming of the limits of mono-linear thought toward more robust ...
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Theopoetics begins in poetry and ends in theology. It is a mode of theological analysis that enables critical evaluation and overcoming of the limits of mono-linear thought toward more robust understandings of lived multiplicity. This chapter follows Gerald Vizenor's suggestive concepts of “native modernity” and “ontic significance” to highlight both the limits of monotheistic presuppositions of linearity and illuminate indigenous logics that make sense of creation as incarnation. In doing so it explores the pros and poetry of Joy Hajro as an example of narratives that disrupt linear and absolute logic.Less
Theopoetics begins in poetry and ends in theology. It is a mode of theological analysis that enables critical evaluation and overcoming of the limits of mono-linear thought toward more robust understandings of lived multiplicity. This chapter follows Gerald Vizenor's suggestive concepts of “native modernity” and “ontic significance” to highlight both the limits of monotheistic presuppositions of linearity and illuminate indigenous logics that make sense of creation as incarnation. In doing so it explores the pros and poetry of Joy Hajro as an example of narratives that disrupt linear and absolute logic.
