Are they like us, yet? Some thoughts on why religious freedom remains elusive for Aboriginals in North America

Fonda, Marc

doi:10.18584/iipj.2011.2.4.4

Cited by 8 publications

(7 citation statements)

References 17 publications

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“…Other aspects of this ideology include the inseparability of free markets, the idea of distinct societies, and the free association of individuals -all of which are important characteristics of liberal capitalism. This ideology also legitimated a view on the social evolution and the end goal of all societies, similar to the stadial theory expressed by Adam Smith (1976 [1776]) -where primitive hunting societies give way to progressively more civilized social systems like herding, farming, and capitalist societies (cf., Loftin, 1989;Fonda, 2011b).…”

Section: Spirituality As Ideologymentioning

confidence: 99%

On the Origins and Spread of Pan-Indian Spirituality in Canada

Fonda

2016

Studies in Religion/Sciences Religieuses

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Since the 1960s, often in an urban setting and alongside the Friendship Centre movement, emerged a form of pan-Indian spirituality often used to connect urban Aboriginal people living far from their home communities and provide a safe cultural meeting place, a harbour for political protest, and an opportunity to embark on healing journeys. This paper will provide an introduction into some of the characteristics of panIndian spirituality mainly as expressed through the Healing Movement in particular, the social contexts in which it is emerging, and its national and international reach. The example of the Healing Movement, I argue, demonstrates the complexities of pan-Indian Spirituality, since it is developing through an interplay with localized Indigenous traditions and increasing levels of cross-tribal cultural and spiritual sharing, the encounter of AngloEuropean and Indigenous cultures in the development of an ideology of pan-Indian spirituality, and the opportunities and challenges of the significant urbanized nature of Canadian First Nations' lives.Ré sumé : Depuis les années 1960, souvent dans les milieux urbains et aux cô tés des centres d'amitié, est apparue une forme de spiritualité panindienne qui permet souvent aux populations autochtones vivant en milieu urbain, loin de leurs communautés d'origine, de se rassembler et d'avoir accès à un espace de rencontre culturel sécuritaire, à un site pour exprimer des contestations politiques, et à un lieu pour entamer des parcours de guérison. Cet article propose une initiation à quelques-unes des caractéristiques de la spiritualité panindienne qui se manifestent notamment au sein du mouvement de gué-rison, aux contextes sociaux dans lesquels elle est apparue, et à sa portée nationale et internationale. Je soutiens que l'exemple du mouvement de guérison démontre la complexité de la spiritualité panindienne qui se développe via des interactions entre des Downloaded from traditions autochtones locales et des niveaux croissants d'échanges culturels et spirituels intertribaux, par la rencontre des cultures anglo-européennes et autochtones avec le développement d'une idéologie de spiritualité panindienne, et par les possibilités et les défis que pose le style de la vie fortement urbanisée des Premières nations du Canada.

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Section: Spirituality As Ideologymentioning

confidence: 99%

On the Origins and Spread of Pan-Indian Spirituality in Canada

Fonda

2016

Studies in Religion/Sciences Religieuses

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“…Place and land are critical in Aboriginal knowledge construction, healing practices, and sense of well-being. Fonda (2011) and Robbins and Dewar (2011) argue that Aboriginal people’s spiritual and physical well-being are closely connected to the land. In Aboriginal people’s education, land is key to the acquisition and construction of knowledge and relationships.…”

Section: Concluding Discussionmentioning

confidence: 99%

At the Margins of Canada: School Choice Practices of Aboriginal Families in a Settler-Colonial City

Yoon

Daniels²

2019

Educational Policy

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Little is known about the school choice practices of Aboriginal families in settler-colonial societies, where they have been removed from their ancestral lands and/or have been subjected to discriminatory educational policies. Through the lens of settler-colonial theory, this study elucidates the spatially positioned school choice practices of Aboriginal families in a Canadian city. It explores their desires to choose schools and identifies their sociospatial constraints that result from historical marginalization and racism. It delineates how racial segregation in schools increased, as Aboriginal families’ school choice has been limited primarily to low-income, racialized parts of the city that face school closure due to low enrollment. In addition, this article analyzes the exclusion of Aboriginal students from prestigious schools-of-choice programs in the public education system. The study concludes that the neoliberal policy of school choice offers limited options to Aboriginal families, especially given the settler-colonial context of the city where they reside.

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“…One of the main elements of Indigenous religions is the level of interconnectiveness within such 'religions' of the peoples, their land, plant and animal world, supranatural beings, forces, and rituals. As stated by Fonda (2011), "Aboriginal [Indigenous] cultures did not have as marked a conceptual separation between sacred and secular, or between culture, language and identity, or between spirituality and the land on or through which it is expressed as did most European cultures. These things were and, for many contemporary Aboriginal [Indigenous] peoples, are all interrelated [ .…”

Section: Religion Its Meaning and Its Use In The Case Of Indigenous Peoplesmentioning

confidence: 99%

The Struggle of Indigenous Peoples to Maintain Their Spirituality in Latin America: Freedom of and from Religion(s), and Other Threats

Tomaselli

Xanthaki

2021

Religions

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This article argues that the (Western-oriented) right to religion has been proven inadequate in protecting Indigenous Peoples’ rights. It recognizes that this is partly because of the distinctive characteristics of Indigenous religions, which differ from other dominant religions, but also because of the way in which religion has been used by colonialism with dramatic effects on Indigenous Peoples and their beliefs, spiritualities, and worldviews. The article focuses on Latin America to argue further that in addition to colonialism, the early Constitutions also attacked Indigenous religions. As Indigenous rights are more acknowledged in Latin America, we take this region as an excellent, albeit painful, example of how Indigenous religions have been pushed aside even in the most positive contexts. The article uses the constitutional and legal arrangements in Latin American states, mainly Ecuador and Bolivia, to critically assess the protection that these favorable to Indigenous Peoples legal systems’ guarantee to Indigenous rights despite a persistent implementation gap. Also, this article highlights the weaknesses of the international system in mitigating the manifold threats that Indigenous Peoples have to face on a daily basis in their struggle to maintain and transmit their religions and spirituality, including the assault of other religions and sects into their communities and the so-called neo-extractivism. The article finally draws some concluding remarks and recommendations on how to improve the freedom of and violations from religion(s) of Indigenous Peoples in the context of Latin America as well as international law more broadly.

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Are they like us, yet? Some thoughts on why religious freedom remains elusive for Aboriginals in North America

Cited by 8 publications

References 17 publications

On the Origins and Spread of Pan-Indian Spirituality in Canada

On the Origins and Spread of Pan-Indian Spirituality in Canada

At the Margins of Canada: School Choice Practices of Aboriginal Families in a Settler-Colonial City

The Struggle of Indigenous Peoples to Maintain Their Spirituality in Latin America: Freedom of and from Religion(s), and Other Threats

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